Hebrews 9:21

9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood.

Hebrews 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹  because we have had our hearts sprinkled clean from an evil conscience ²  and our bodies washed in pure water.

Hebrews 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ³  so that the one who destroyed the firstborn would not touch them.

Exodus 24:8

24:8 So Moses took the blood and splashed it on ⁴  the people and said, “This is the blood of the covenant ⁵  that the Lord has made with you in accordance with all these words.”

Exodus 24:1

The Lord Ratifies the Covenant

24:1 ⁶ But to Moses the Lord ⁷  said, “Come up ⁸  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁹ 

Exodus 1:2

1:2 Reuben, Simeon, Levi, and Judah,

¹ tn Grk “in assurance of faith.”

² sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

³ tn Grk “the pouring out of the blood.”

⁴ tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

⁵ 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.

⁶ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

⁷ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

⁸ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

⁹ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.