24:3 Moses came 1 and told the people all the Lord’s words 2 and all the decisions. All the people answered together, 3 “We are willing to do 4 all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built 5 an altar at the foot 6 of the mountain and arranged 7 twelve standing stones 8 – according to the twelve tribes of Israel. 24:5 He sent young Israelite men, 9 and they offered burnt offerings and sacrificed young bulls for peace offerings 10 to the Lord. 24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. 11 24:7 He took the Book of the Covenant 12 and read it aloud 13 to the people, and they said, “We are willing to do and obey 14 all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on 15 the people and said, “This is the blood of the covenant 16 that the Lord has made with you in accordance with all these words.”
3:11 Come out, O maidens of Zion,
and gaze upon King Solomon!
He is wearing the crown with which his mother crowned him
on his wedding day,
on the most joyous day of his life! 17
16:8 Moses said, “You will know this 18 when the Lord gives you 19 meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? 20 Your murmurings are not against us, 21 but against the Lord.”
1 sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.
2 sn The Decalogue may not be included here because the people had heard those commands themselves earlier.
3 tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).
4 tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.
5 tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.
6 tn “under.”
7 tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.
8 tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.
9 tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.
10 tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.
11 sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).
12 tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.
13 tn Heb “read it in the ears of.”
14 tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.
15 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
16 sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
17 tn Heb “the day of the joy of his heart.” In the genitive construct phrase וּבְיוֹם שִׂמְחַת (uvÿyom simkhat, “the day of joy”) the noun שִׂמְחָה (simkhah, “joy”) functions as a descriptive genitive of attribute (attributive genitive), that is, the genitive identifies the outstanding quality of the construct noun: “the joyous day” or “the day characterized by joy.” In the second genitive construct phrase שִׂמְחַת לִבּוֹ (simkhat livvo, “joy of his heart”) the noun לִבּוֹ (“his heart”) is a subjective genitive: “his heart rejoices.” The term לֵב (lev, “heart”) is a synecdoche of part for the whole (= Solomon himself), that is, “the day Solomon greatly rejoiced” or “the day of Solomon’s great joy.”
18 tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”
19 tn Here again is an infinitive construct with the preposition forming a temporal clause.
20 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.
21 tn The word order is “not against us [are] your murmurings.”