3 Moses came and told the people all Yahweh’s words, and all the ordinances; and all the people answered with one voice, and said, “All the words which Yahweh has spoken will we do.”
4 Moses wrote all Yahweh’s words, then rose up early in the morning and built an altar at the base of the mountain, with twelve pillars for the twelve tribes of Israel.
5 He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of cattle to Yahweh.
6 Moses took half of the blood and put it in basins, and half of the blood he sprinkled on the altar.
7 He took the book of the covenant and read it in the hearing of the people, and they said, “We will do all that Yahweh has said, and be obedient.”
8 Moses took the blood, and sprinkled it on the people, and said, “Look, this is the blood of the covenant, which Yahweh has made with you concerning all these words.”
9 Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up.
10 They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness.
11 He didn’t lay his hand on the nobles of the children of Israel. They saw God, and ate and drank.
12 Yahweh said to Moses, “Come up to me on the mountain, and stay here, and I will give you the stone tablets with the law and the commands that I have written, that you may teach them.”
13 Moses rose up with Joshua, his servant, and Moses went up onto God’s Mountain.
14 He said to the elders, “Wait here for us, until we come again to you. Behold, Aaron and Hur are with you. Whoever is involved in a dispute can go to them.”
15 Moses went up on the mountain, and the cloud covered the mountain.
16 Yahweh’s glory settled on Mount Sinai, and the cloud covered it six days. The seventh day he called to Moses out of the middle of the cloud.
17 The appearance of Yahweh’s glory was like devouring fire on the top of the mountain in the eyes of the children of Israel.
18 Moses entered into the middle of the cloud, and went up on the mountain; and Moses was on the mountain forty days and forty nights.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 24:18When matters were brought to this state, Moses went up again to Mount Sinai, of which he had told them beforehand. He made his ascent in their sight; and while he staid there so long a time, [for he was absent from them forty days,] fear seized upon the Hebrews, lest Moses should have come to any harm; nor was there any thing else so sad, and that so much troubled them, as this supposal that Moses was perished. Now there was a variety in their sentiments about it; some saying that he was fallen among wild beasts … but others said that he was departed, and gone to God; but the wiser sort were led by their reason to embrace neither of those opinions with any satisfaction … they therefore were quiet, and expected the event … However, the camp durst not remove all this while, because Moses had bidden them afore to stay there.
When matters were brought to this state, Moses went up again to Mount Sinai, of which he had told them beforehand. He made his ascent in their sight; and while he staid there so long a time, [for he was absent from them forty days,] fear seized upon the Hebrews, lest Moses should have come to any harm; nor was there any thing else so sad, and that so much troubled them, as this supposal that Moses was perished. Now there was a variety in their sentiments about it; some saying that he was fallen among wild beasts … but others said that he was departed, and gone to God; but the wiser sort were led by their reason to embrace neither of those opinions with any satisfaction … they therefore were quiet, and expected the event … However, the camp durst not remove all this while, because Moses had bidden them afore to stay there.
Josephus, Antiquities of the Jews, Antiquities 3.5.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 24:5–8THE LADS — the first-born sons (Zevachim 115b; Onkelos). … AND MOSES TOOK THE HALF OF THE BLOOD — Who divided it into halves? An angel came down and divided it (Leviticus Rabbah 6:5). … IN BASONS — There were two basons, one for holding the half of the blood of the burnt offering and the other for holding the half of the blood of the peace offerings, in order to sprinkle it (both bloods) on the people. From here have our Rabbis inferred (Keritot 9a) that our ancestors entered into the covenant with God by means of circumcision, immersion and sprinkling of blood — and although immersion is not mentioned in this paragraph it must have taken place, for no sprinkling is effective without immersion preceding it … The Targum, however, renders it by: and he poured it (the blood) upon the altar as atonement for (על) the people
THE LADS — the first-born sons (Zevachim 115b; Onkelos). … AND MOSES TOOK THE HALF OF THE BLOOD — Who divided it into halves? An angel came down and divided it (Leviticus Rabbah 6:5). … IN BASONS — There were two basons, one for holding the half of the blood of the burnt offering and the other for holding the half of the blood of the peace offerings, in order to sprinkle it (both bloods) on the people. From here have our Rabbis inferred (Keritot 9a) that our ancestors entered into the covenant with God by means of circumcision, immersion and sprinkling of blood — and although immersion is not mentioned in this paragraph it must have taken place, for no sprinkling is effective without immersion preceding it … The Targum, however, renders it by: and he poured it (the blood) upon the altar as atonement for (על) the people
Rashi, Commentary on the Torah, on 24:5, 24:6 and 24:8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 24:10–11THEY SAW THE GOD OF ISRAEL — They gazed intently and failing in this they peeped in their attempt to catch a glimpse of the Supreme Being, and thereby made themselves liable to death. But it was only because God did not wish to disturb the joy caused by the Giving of the Torah, that He did not punish them instantly … AS IT WERE THE BRICKWORK OF SAPPHIRE — This had been before Him during the period of Egyptian slavery as a symbol of Israel’s woes — for they were subjected to do brick-work … AND AS IT WERE AS THE BODY OF HEAVEN FOR PURITY — This implies that as soon as they (the Israelites) were delivered there was radiance and rejoicing before Him. … HE LAID NOT HIS HAND — This implies that they well deserved that God should stretch forth His hand against them … Onkelos, however, does not translate the passage this way (i. e. he does not take it in a depreciative sense that Nadab and Abihu and the elders acted improperly. His translation is: they beheld God’s Glory and rejoiced in their offerings which were accepted as though they were eating and drinking).
THEY SAW THE GOD OF ISRAEL — They gazed intently and failing in this they peeped in their attempt to catch a glimpse of the Supreme Being, and thereby made themselves liable to death. But it was only because God did not wish to disturb the joy caused by the Giving of the Torah, that He did not punish them instantly … AS IT WERE THE BRICKWORK OF SAPPHIRE — This had been before Him during the period of Egyptian slavery as a symbol of Israel’s woes — for they were subjected to do brick-work … AND AS IT WERE AS THE BODY OF HEAVEN FOR PURITY — This implies that as soon as they (the Israelites) were delivered there was radiance and rejoicing before Him. … HE LAID NOT HIS HAND — This implies that they well deserved that God should stretch forth His hand against them … Onkelos, however, does not translate the passage this way (i. e. he does not take it in a depreciative sense that Nadab and Abihu and the elders acted improperly. His translation is: they beheld God’s Glory and rejoiced in their offerings which were accepted as though they were eating and drinking).
Rashi, Commentary on the Torah, on 24:10–11; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 24:10–11For this reason he says, that "they saw the God of Israel," not in all His reality and greatness, but in accordance with the dispensation which He thought best, and which he accommodated to the capacity of man. The form of God is indeed nowhere described … These words, as it seems to me, are violently distorted by those … who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God's paternal favor towards them is pointed out in that He spared them … In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. … What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice
For this reason he says, that "they saw the God of Israel," not in all His reality and greatness, but in accordance with the dispensation which He thought best, and which he accommodated to the capacity of man. The form of God is indeed nowhere described … These words, as it seems to me, are violently distorted by those … who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God's paternal favor towards them is pointed out in that He spared them … In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. … What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice
John Calvin, Commentaries, on 24:9–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 24:3–8II. The people unanimously consented to the terms proposed, without reservation or exception: All the words which the Lord hath said will we do. … How well were it if people would but be always in the same good mind that sometimes they seem to be in! … The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Exo 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. … The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (Exo 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them … Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant … He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19, Heb 9:20.
II. The people unanimously consented to the terms proposed, without reservation or exception: All the words which the Lord hath said will we do. … How well were it if people would but be always in the same good mind that sometimes they seem to be in! … The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Exo 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. … The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (Exo 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them … Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant … He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19, Heb 9:20.
Matthew Henry, Commentary on the Whole Bible, on 24:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 24:10And they saw the God of Israel,.... The Targum of Jonathan restrains this to Nadab and Abihu whereas it is doubtless true of Moses and Aaron, and the seventy elders, who all saw him … which must not be understood as of anything criminal in them, as if they curiously looked and pried to see something they should not, for which they deserved some sort of punishment, as the Targum intimates; but of a privilege, and a very high one they were favoured with: and this sight they had was not by a vision of prophecy, or with the eyes of their understanding, but corporeally; they saw the Son of God, the God of Israel, in an human form, as a pledge and presage of his future incarnation … and there was under his feet; which shows that there was a visible form, and that human; nor is this contrary to what is said, "ye saw no similitude"; Deuteronomy 4:12, since what is here related does not respect the same time, nor the same persons
And they saw the God of Israel,.... The Targum of Jonathan restrains this to Nadab and Abihu whereas it is doubtless true of Moses and Aaron, and the seventy elders, who all saw him … which must not be understood as of anything criminal in them, as if they curiously looked and pried to see something they should not, for which they deserved some sort of punishment, as the Targum intimates; but of a privilege, and a very high one they were favoured with: and this sight they had was not by a vision of prophecy, or with the eyes of their understanding, but corporeally; they saw the Son of God, the God of Israel, in an human form, as a pledge and presage of his future incarnation … and there was under his feet; which shows that there was a visible form, and that human; nor is this contrary to what is said, "ye saw no similitude"; Deuteronomy 4:12, since what is here related does not respect the same time, nor the same persons
John Gill, An Exposition of the Old and New Testament, on 24:10; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 24:10–11They saw the God of Israel - The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will … It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, Deu 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. … Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22. 2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase
They saw the God of Israel - The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will … It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, Deu 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. … Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22. 2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase
Adam Clarke, Commentary on the Holy Bible, on 24:10–11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 24:6–8The division of the blood had reference to the two parties to the covenant, who were to be brought by the covenant into a living unity … For this was not a mixture of different kinds of blood, but it was a division of one blood, and that sacrificial blood, in which animal life was offered instead of human life, making expiation as a pure life for sinful man, and by virtue of this expiation restoring the fellowship between God and man which had been destroyed by sin. … In the blood sprinkled upon the altar, the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God
The division of the blood had reference to the two parties to the covenant, who were to be brought by the covenant into a living unity … For this was not a mixture of different kinds of blood, but it was a division of one blood, and that sacrificial blood, in which animal life was offered instead of human life, making expiation as a pure life for sinful man, and by virtue of this expiation restoring the fellowship between God and man which had been destroyed by sin. … In the blood sprinkled upon the altar, the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 24:6–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 24
Exodus 24:3–18, World English Bible
Exodus 24 in the Bible · Told in the Story: Chapter 9, The Book of the Covenant, Chapter 10, A Tent for God, Chapter 11, The Golden Calf
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 24:18When matters were brought to this state, Moses went up again to Mount Sinai, of which he had told them beforehand. He made his ascent in their sight; and while he staid there so long a time, [for he was absent from them forty days,] fear seized upon the Hebrews, lest Moses should have come to any harm; nor was there any thing else so sad, and that so much troubled them, as this supposal that Moses was perished. Now there was a variety in their sentiments about it; some saying that he was fallen among wild beasts … but others said that he was departed, and gone to God; but the wiser sort were led by their reason to embrace neither of those opinions with any satisfaction … they therefore were quiet, and expected the event … However, the camp durst not remove all this while, because Moses had bidden them afore to stay there.
Josephus, Antiquities of the Jews, Antiquities 3.5.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 24:5–8THE LADS — the first-born sons (Zevachim 115b; Onkelos). … AND MOSES TOOK THE HALF OF THE BLOOD — Who divided it into halves? An angel came down and divided it (Leviticus Rabbah 6:5). … IN BASONS — There were two basons, one for holding the half of the blood of the burnt offering and the other for holding the half of the blood of the peace offerings, in order to sprinkle it (both bloods) on the people. From here have our Rabbis inferred (Keritot 9a) that our ancestors entered into the covenant with God by means of circumcision, immersion and sprinkling of blood — and although immersion is not mentioned in this paragraph it must have taken place, for no sprinkling is effective without immersion preceding it … The Targum, however, renders it by: and he poured it (the blood) upon the altar as atonement for (על) the people
Rashi, Commentary on the Torah, on 24:5, 24:6 and 24:8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 24:10–11THEY SAW THE GOD OF ISRAEL — They gazed intently and failing in this they peeped in their attempt to catch a glimpse of the Supreme Being, and thereby made themselves liable to death. But it was only because God did not wish to disturb the joy caused by the Giving of the Torah, that He did not punish them instantly … AS IT WERE THE BRICKWORK OF SAPPHIRE — This had been before Him during the period of Egyptian slavery as a symbol of Israel’s woes — for they were subjected to do brick-work … AND AS IT WERE AS THE BODY OF HEAVEN FOR PURITY — This implies that as soon as they (the Israelites) were delivered there was radiance and rejoicing before Him. … HE LAID NOT HIS HAND — This implies that they well deserved that God should stretch forth His hand against them … Onkelos, however, does not translate the passage this way (i. e. he does not take it in a depreciative sense that Nadab and Abihu and the elders acted improperly. His translation is: they beheld God’s Glory and rejoiced in their offerings which were accepted as though they were eating and drinking).
Rashi, Commentary on the Torah, on 24:10–11; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 24:10–11For this reason he says, that "they saw the God of Israel," not in all His reality and greatness, but in accordance with the dispensation which He thought best, and which he accommodated to the capacity of man. The form of God is indeed nowhere described … These words, as it seems to me, are violently distorted by those … who expound them, that the elders were not made participators of the prophetic gift, or that the virtue of God did not extend to them; for these clauses are to be taken connectedly thus: although they saw God, His hand was not laid upon them but they ate and drank. Hence we may gather that God's paternal favor towards them is pointed out in that He spared them … In sum, therefore, Moses shews us that it was a miracle that the rulers of Israel remained safe and sound, although the terrible majesty of God had appeared to them. … What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice
John Calvin, Commentaries, on 24:9–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 24:3–8II. The people unanimously consented to the terms proposed, without reservation or exception: All the words which the Lord hath said will we do. … How well were it if people would but be always in the same good mind that sometimes they seem to be in! … The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Exo 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. … The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (Exo 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them … Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant … He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19, Heb 9:20.
Matthew Henry, Commentary on the Whole Bible, on 24:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 24:10And they saw the God of Israel,.... The Targum of Jonathan restrains this to Nadab and Abihu whereas it is doubtless true of Moses and Aaron, and the seventy elders, who all saw him … which must not be understood as of anything criminal in them, as if they curiously looked and pried to see something they should not, for which they deserved some sort of punishment, as the Targum intimates; but of a privilege, and a very high one they were favoured with: and this sight they had was not by a vision of prophecy, or with the eyes of their understanding, but corporeally; they saw the Son of God, the God of Israel, in an human form, as a pledge and presage of his future incarnation … and there was under his feet; which shows that there was a visible form, and that human; nor is this contrary to what is said, "ye saw no similitude"; Deuteronomy 4:12, since what is here related does not respect the same time, nor the same persons
John Gill, An Exposition of the Old and New Testament, on 24:10; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 24:10–11They saw the God of Israel - The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will … It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, Deu 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. … Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22. 2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase
Adam Clarke, Commentary on the Holy Bible, on 24:10–11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 24:6–8The division of the blood had reference to the two parties to the covenant, who were to be brought by the covenant into a living unity … For this was not a mixture of different kinds of blood, but it was a division of one blood, and that sacrificial blood, in which animal life was offered instead of human life, making expiation as a pure life for sinful man, and by virtue of this expiation restoring the fellowship between God and man which had been destroyed by sin. … In the blood sprinkled upon the altar, the natural life of the people was given up to God, as a life that had passed through death, to be pervaded by His grace; and then through the sprinkling upon the people it was restored to them again, as a life renewed by the grace of God. In this way the blood not only became a bond of union between Jehovah and His people, but as the blood of the covenant, it became a vital power, holy and divine, uniting Israel and its God
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 24:6–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.