Êxodo 24

Êxodo 24

Meyer - Our Daily Homily - They beheld God, and did eat and drink. It is a beautiful combination, which we should do well to emulate. Some eat and drink, and do not behold God. — They are taken up with the delights of sense. Their one cry, as the children of this world, is, What shall we eat, what shall we drink, and wherewithal shall we be clothed? But the God in whose hand their breath is and whose are all their ways, they do not glorify. Let us beware; it was of Christian professors that the Apostle said, Their god is their belly. Some behold God, and do not eat and drink. — They look on God with such awful fear that they isolate Him from the common duties of life. They draw a strict line between the sacred and secular, between Sunday and weekday, between God’s and their own. This divorce between religion and daily life is fatal to true religion, which was meant to be the bond between the commonest details of life and the service of God. Some behold God, and eat and drink. — They turn from the commonest avocations to look up into his face. They glorify God in their body as well as in their spirit. They obey the apostle’s injunction, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” Oh for the grace to be able to combine the vision of God with every common incident — to live always beneath his eye in the unrestrained gladness of little children in their Father’s presence! Never a trial that He to not there, Never a burden that He doth not bear; Never a sorrow that He doth not share— Moment by moment I’m under his care. Exodus 24:12 Now the LORD said to Moses, "Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandment which I have written for their instruction." Come up: Ex 24:2,15,18 tablets: Ex 31:18 32:15,16 De 5:22 Ne 9:13 Jer 31:33 2Co 3:3,7 Heb 9:4 which I have written: De 4:14 Ezr 7:10 Mt 5:19 Exodus 24 Resources - Multiple Sermons and Commentaries MOSES CALLED TO COME UP TO RECEIVE THE TABLETS Related Passage: Deut 4:13 “So He declared to you His covenant which He commanded you to perform, that is, the Ten Commandments; and He wrote them on two tablets of stone. Exodus 34:28 So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments. Exodus 31:18 When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God. Now the LORD said to Moses - This divine directive occurred while they were communing in Ex 24:11. Did the others hear the LORD? Again the text does not say. Moses is being separated out. Come up to Me on the mountain and remain there - Two commands that Moses might receive the ten commands on stone. Moses is described below as going into the cloud, where the "glory of the LORD rested on Mount Sinai, and the cloud covered it for six days." (Ex 24:16). And I will give you the stone tablets with the law and the commandment which I have written for their instruction - Don't miss what this passage is saying - God has written these words! The Bible is written by God regardless of what skeptics say! This is the first mention of the stone tablets. So in addition to what Moses had written down, now they would have God's Own inscribed text on the tablets. Law is torah and commandment is mitsvah. Exodus 31:18 tells us these tablets were "written by the finger of God." Thompson adds that "the emphasis of the word “law” is more general in that it refers to the inspired instruction God gives that was to be followed. The emphasis of the word “commandments” is more specific in that it gives the specific precepts of God that showed what God wanted done and what God did not want done." Instructions is yarah "a word that carries with it the idea of casting or shooting or communicating God’s Word little by little in sprinkling fashion as the foundation of faith. So God’s Word is to be carefully communicated and shot forth because this is the foundation that God wants people built on. By the way, the word was used for an archer who shot an arrow. So teaching is not to be some open forum relativity group discussion, it was to be one person shooting straight truth." (Thompson) Rayburn comments that beginning in Ex 24:12 we have "what is officially known in the Christian church as “the boring part of the Bible.” That’s how unnumbered generations of Christians have thought of these chapters and it is here that they are so often bogged down when trying to read through the Bible. It is not only that we have chapter after chapter devoted to the precise details of the plan for the construction of the tabernacle and its furniture, but then, these chapters are then repeated again later when the account of the actual building of the tabernacle and its furniture is given." NET Note - These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant....“I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6–9, 20–25) and to the tribe of Levi as a whole (Deut 33:9–10; Mal 2:1–9). Instruction (03384)(yarah) means to “teach, instruct” but is related to another root sharing the same spelling “to shoot an arrow”. The word “teaching, instruction” (torah [08451) is derived from this same verb cluster. The instruction of Yahweh may be compared to archery in the sense that the “arrow” of God’s teaching (laws, commandments, statutes) was aimed at our heart with the goal of pursuing God’s holiness. The Septuagint translates with nomotheteo which means to function as a lawgiver. Related Resources: Do I have to believe the Bible is inerrant to be saved? | GotQuestions.org Why is it important to believe in Biblical inerrancy? Is the Bible truly God’s Word? Can the infallibility of the Bible be proven? Is questioning the Bible wrong? Does the inerrancy of the Bible only apply to the original manuscripts? | GotQuestions.org What does it mean that the Bible is infallible? What is biblical infallibility? | GotQuestions.org Has the Bible been corrupted, altered, edited, revised, or tampered with? What is Verbal Plenary Preservation? | GotQuestions.org Exodus 24:13 So Moses arose with Joshua his servant, and Moses went up to the mountain of God. his servant : Ex 17:9-14 Ex 32:17 Ex 33:11 Nu 11:28 went up: Ex 24:2 Exodus 24 Resources - Multiple Sermons and Commentaries MOSES AND JOSHUA ASCEND THE MOUNTAIN So Moses arose with Joshua his servant - This is the first mention of Joshua as the servant of Moses. Moses was training the next leader Joshua. Note God's pattern here - Joshua began as a servant of one called "the servant of God (1 Chr 6:49, 2 Chr 24:9, Da 9:11, Rev 15:3)." Both of these great man take after the greatest Man Who Himself declared "even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." (Mk 10:45) The word for servant is not abad, a more menial service, but sharath which is more of an assistant and is translated in the Septuagint with a verb paristemi which means to place beside or to present as a religious technical term in relation to sacrifice (Ro 12:1). The Greek word gives quite a picture of Joshua's relationship to Moses as one who was placed beside him (learning from him, assisting him, etc). Interesting! THOUGHT- It follows that if you seek to be "great," in God's Kingdom, you will seek to be a servant (Listen to the words of this old chorus). Joshua had been "the attendant of Moses from his youth" (Nu 11:28, cf Ex 33:11). How are you doing? Is servant too low of a designation in your mind? If so, then rest assured, you will not likely be used significantly in the Kingdom of God and the glorification of the King. Servant (08334)(sharath) is a verb which means to minister, assist, attend, serve, take care. The first time it is used in the Hebrew Bible is in the story of Joseph as he becomes the slave of Potiphar: " Joseph found favor in his sight and became his personal servant;" (Ge 39:4). As a term for serving or ministering, shārat is to be distinguished from the term for more menial serving, abad, from which the word meaning "slave" or "servant" is derived. This word "describe various activities, including that of a domestic servant serving a ranking official (Ge 39:4; 2 Sa 13:17, 18); a chief assistant to an authority figure, such as Joshua was to Moses (Ex. 24:13); the angelic host to God (Ps. 103:21); and assistants to kings (Isa. 60:10). More particularly, the word is used in the context of religious service before the Lord, such as that required of the priests (Ex. 28:35; 1 Ki. 8:11); or Levites (Num. 3:6)." (Baker) Gilbrant - Twenty times shārath takes the form of a participle and functions essentially as a noun: "And Moses rose up, and his minister Joshua" (Exo. 24:13). In her visit to Jerusalem, the queen of Sheba was greatly impressed at the number and competence of Solomon's servants (1 Ki. 10:5; 2 Chr. 9:4). Jehoshaphat's military commanders and soldiers stood ready at his disposal: "These waited on the king" (2 Chr 17:19). Ahaziah's attendants were killed in the intrigue which led to his downfall (2 Chr 22:8). Often, the participle is used of the priests serving the sanctuary: "which minister unto the Lord" (2 Chr 13:10). As such, shārath comprises nearly a technical term indicating those enlisted in service to the Tabernacle or Temple. Hannah dedicated her son Samuel to this ministry (1 Sam. 2:11, 18; 3:1). At the age of fifty, Levites were exempted from menial tasks and ordinary labor at the Tabernacle. They were free, however, to assist with the ritual (Num. 8:26). (Complete Biblical Library Hebrew-English Dictionary) Sharath - 92v - assist(1), attendant(4), attended(2), became his personal servant(1), minister(26), ministered(4), ministering(15), ministers(17), personal servant(1), servant(1), servant(2), serve(11), served(6), service(1), serving(1), take care(1), took care(1), used in temple service(2), waiters(1). Gen. 39:4; Gen. 40:4; Exod. 24:13; Exod. 28:35; Exod. 28:43; Exod. 29:30; Exod. 30:20; Exod. 33:11; Exod. 35:19; Exod. 39:1; Exod. 39:26; Exod. 39:41; Num. 1:50; Num. 3:6; Num. 3:31; Num. 4:9; Num. 4:12; Num. 4:14; Num. 8:26; Num. 11:28; Num. 16:9; Num. 18:2; Deut. 10:8; Deut. 17:12; Deut. 18:5; Deut. 18:7; Deut. 21:5; Jos. 1:1; 1 Sam. 2:11; 1 Sam. 2:18; 1 Sam. 3:1; 2 Sam. 13:17; 2 Sam. 13:18; 1 Ki. 1:4; 1 Ki. 1:15; 1 Ki. 8:11; 1 Ki. 10:5; 1 Ki. 19:21; 2 Ki. 4:43; 2 Ki. 6:15; 2 Ki. 25:14; 1 Chr. 6:32; 1 Chr. 15:2; 1 Chr. 16:4; 1 Chr. 16:37; 1 Chr. 23:13; 1 Chr. 26:12; 1 Chr. 27:1; 1 Chr. 28:1; 2 Chr. 5:14; 2 Chr. 8:14; 2 Chr. 9:4; 2 Chr. 13:10; 2 Chr. 17:19; 2 Chr. 22:8; 2 Chr. 23:6; 2 Chr. 29:11; 2 Chr. 31:2; Ezr. 8:17; Neh. 10:36; Neh. 10:39; Est. 1:10; Est. 2:2; Est. 6:3; Ps. 101:6; Ps. 103:21; Ps. 104:4; Prov. 29:12; Isa. 56:6; Isa. 60:7; Isa. 60:10; Isa. 61:6; Jer. 33:21; Jer. 33:22; Jer. 52:18; Ezek. 20:32; Ezek. 40:46; Ezek. 42:14; Ezek. 43:19; Ezek. 44:11; Ezek. 44:12; Ezek. 44:15; Ezek. 44:16; Ezek. 44:17; Ezek. 44:19; Ezek. 44:27; Ezek. 45:4; Ezek. 45:5; Ezek. 46:24; Joel 1:9; Joel 1:13; Joel 2:17 And Moses went up to the mountain of God - Moses not Moses and Joshua. How far up did Joshua go? The text does not elucidate, but he ascending closer to God's presence that Aaron, his sons and the seventy.The mountain of God is also called Horeb (Ex 3:1+) and is where Yahweh revealed Himself to Moses in the burning bush and now He will reveal Himself in a "burning mountain!" Exodus 24:14 But to the elders he said, "Wait here for us until we return to you. And behold, Aaron and Hur are with you; whoever has a legal matter, let him approach them." Wait here: Ex 32:1 Ge 22:5 1Sa 10:8 13:8-13 Hur: Ex 17:10,12 whoever has a legal matter: Ex 18:25,26 Exodus 24 Resources - Multiple Sermons and Commentaries WAITING ON GOD'S MEDIATOR But to the elders he said, "Wait here for us until we return to you - Wait (yashab) is a command that means to sit, to dwell, to stay in place and is translated in the Septuagint with hesuchazo in the present imperative calling for them to (continually) be quiet, calm, keep still and peaceful, refraining from any disturbing activity. As we learn in Ex 32:1ff, these spiritual leaders did not obey this command. And behold (hinneh), Aaron and Hur are with you; whoever has a legal matter, let him approach them - Aaron and Hur were left in charge of two million Israelites, presumably to function as described in Ex 18:22+ "let them judge the people." Of course the implication of this need to put someone in charge is that Moses and Joshua would be gone for some time and in Exodus 24:18 we learn they were gone for 40 days and 40 nights. This also indicates that in some way, this was not to be like doing a day hike in the Rockies, but was going to last some time. Did God tell him it would be 40+ days? We simply do not know, but clearly Moses had some inkling of an extended period of time. While they did an excellent job holding up Moses' hands in Ex 17:10-13, Aaron failed miserably in guarding the camp when Moses was not present (cf Exodus 32:1-6+). It is interesting to note that there is no mention of Hur having a role in production of a golden calf (cf mentions of Hur - Ex 31:2-3, Ex 35:30-31, Ex 38:22 all references to the sons of Hur who interesting turned out "better" than the sons of Aaron! Interesting! Is this a fulfillment of the words in Ex 20:5 regarding the warning against worshiping and serving idols and how this iniquity would pass on potentially to the next generation - cf Nadab and Abihu in Lev 10:1-7+, Nu 3:4! Interesting thought. Fathers, guard your hearts from idols that would love to set up residence there! ) Exodus 24:15 Then Moses went up to the mountain, and the cloud covered the mountain. cloud: Ex 19:9,16 2Ch 6:1 Mt 17:5 Exodus 24 Resources - Multiple Sermons and Commentaries MOSES' VISION IS "CLOUDY" Related Passages: Exodus 19:9 The LORD said to Moses, “Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever.” Then Moses told the words of the people to the LORD. Exodus 19:16-18 So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. 17 And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. Then - When is then (which usually marks progression in a narrative or argument)? After Moses had given instructions to Aaron and Hur. Moses went up to the mountain, and the cloud covered the mountain - The cloud heralds the coming of God. And as explained in the next verse this cloud would then be associated with the glory of the LORD. We see the same association of the cloud with God's glory in the Temple in 1 Ki 8:10-11. Cloud (06051)(anan) means cloud, cloud mass. About 75% of the 87 uses in the OT refer to the pillar of cloud that directed Israel through the desert (Ex 13:21, etc) and which represented Yahweh's presence over the tabernacle, the cloud over the tabernacle serving also as a guide to Israel as to when to depart and when to stay put (Ex 40:34; Ex 40:35; Ex 40:36; Ex 40:37; Ex 40:38). A "cloud" was present in or over the Temple (1 Ki 8:10-11; 2 Chr 5:13-14). God's presence was accompanied by "clouds" when he met with Moses on Mt Sinai (Ex 19:9, 16; Ex 24:15-16, 18; Dt. 4:11; Dt. 5:22; Ps 97:2). In prophetic passages, clouds accompany God's presence in judgment (Ezek 30:3; Ezek 32:7; Joel 2:2; Zeph. 1:15). Alden adds "Although most references to "cloud" aside from the "pillar of cloud" pertain to the ordinary kind made of water vapor, Nahum 1:3 mentions dust "clouds" and Leviticus 16:13 and Ezekiel 8:11 refer to a "cloud" of smoke from burning incense (cf. also Isaiah 4:5 and Ezekiel 1:4). Several times ʿānān is used to illustrate something by its characteristics or functions. Job 7:9 refers to the way "clouds" can disappear and illustrates the way people disappear at death (cf. Hosea 13:3). Isaiah also speaks of the way "clouds disappear, but is referring to the blotting out of sin (Isaiah 44:22). Hosea illustrates transitory goodness to a fast-disappearing morning "cloud" (Hosea 6:4). When God answered Job, he alluded to the "clouds" clothing the sea (Job 38:9). According to Jeremiah (Jeremiah 4:13), judgment will rise like "clouds" (of dust?). Ezekiel refers to the shadow a "cloud" casts and compares it to a military horde invading the land (Ezekiel 38:9, 16). It is of interest to note that the Hebrews, far from thinking that rain actually poured through celestial windows, knew very well that rain came from clouds (Isaiah 5:6; 1 Kings 18:44, etc.). (Theological Wordbook of the Old Testament) Baker has an interesting note that "In the ancient world, clouds were often seen as the pedestal or shroud of the divine presence. This imagery is also present in the Hebrew Bible. God preceded the Israelites through the wilderness in a pillar of cloud (Ex. 13:21, 22); and the same cloud rested over the Tabernacle (Ex. 33:10). The cloud was over Mount Sinai (Ex. 19:9); and entered the Temple in Jerusalem (1 Ki. 8:10, 11). Clouds are typical of the apocalyptic language of the Day of God (Ezek. 30:3; Joel 2:2; Zeph. 1:15). Other poetic uses of cloud describe God's shelter (Isa. 4:5); Israel's evaporating love (Hos. 6:4); the transient nature of life (Job 7:9); and the breadth of a great army (Ezek. 38:9). (Complete Word Study Dictionary – Old Testament) Anan - 87x in 80v - cloud(78), clouds(7), cloudy(1), heavy mist(1). Gen. 9:13; Gen. 9:14; Gen. 9:16; Exod. 13:21; Exod. 13:22; Exod. 14:19; Exod. 14:20; Exod. 14:24; Exod. 16:10; Exod. 19:9; Exod. 19:16; Exod. 24:15; Exod. 24:16; Exod. 24:18; Exod. 33:9; Exod. 33:10; Exod. 34:5; Exod. 40:34; Exod. 40:35; Exod. 40:36; Exod. 40:37; Exod. 40:38; Lev. 16:2; Lev. 16:13; Num. 9:15; Num. 9:16; Num. 9:17; Num. 9:18; Num. 9:19; Num. 9:20; Num. 9:21; Num. 9:22; Num. 10:11; Num. 10:12; Num. 10:34; Num. 11:25; Num. 12:5; Num. 12:10; Num. 14:14; Num. 16:42; Deut. 1:33; Deut. 4:11; Deut. 5:22; Deut. 31:15; 1 Ki. 8:10; 1 Ki. 8:11; 2 Chr. 5:13; 2 Chr. 5:14; Neh. 9:12; Neh. 9:19; Job 7:9; Job 26:8; Job 26:9; Job 37:11; Job 37:15; Job 38:9; Ps. 78:14; Ps. 97:2; Ps. 99:7; Ps. 105:39; Isa. 4:5; Isa. 44:22; Jer. 4:13; Lam. 3:44; Ezek. 1:4; Ezek. 1:28; Ezek. 8:11; Ezek. 10:3; Ezek. 10:4; Ezek. 30:3; Ezek. 30:18; Ezek. 32:7; Ezek. 34:12; Ezek. 38:9; Ezek. 38:16; Hos. 6:4; Hos. 13:3; Joel 2:2; Nah. 1:3; Zeph. 1:15 Exodus 24:16 The glory of the LORD rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud. NET Exodus 24:16 The glory of the LORD resided on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moses from within the cloud. NLT Exodus 24:16 And the glory of the LORD settled down on Mount Sinai, and the cloud covered it for six days. On the seventh day the LORD called to Moses from inside the cloud. ESV Exodus 24:16 The glory of the LORD dwelt on Mount Sinai, and the cloud covered it six days. And on the seventh day he called to Moses out of the midst of the cloud. NIV Exodus 24:16 and the glory of the LORD settled on Mount Sinai. For six days the cloud covered the mountain, and on the seventh day the LORD called to Moses from within the cloud. KJV Exodus 24:16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. LXE Exodus 24:16 And the glory of God came down upon the mount Sina, and the cloud covered it six days; and the Lord called Moses on the seventh day out of the midst of the cloud. ASV Exodus 24:16 And the glory of Jehovah abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. CSB Exodus 24:16 The glory of the LORD settled on Mount Sinai, and the cloud covered it for six days. On the seventh day He called to Moses from the cloud. NKJ Exodus 24:16 Now the glory of the LORD rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud. NRS Exodus 24:16 The glory of the LORD settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. YLT Exodus 24:16 and the honour of Jehovah doth tabernacle on mount Sinai, and the cloud covereth it six days, and He calleth unto Moses on the seventh day from the midst of the cloud. the glory: Ex 24:17 16:10 Lev 9:23 Nu 14:10 16:42 Eze 1:28 2Co 4:6 seventh day: Ex 19:11 20:10 Rev 1:10 Exodus 24 Resources - Multiple Sermons and Commentaries Mt Sinai by Eizen THE GLORIOUS THEOPHANY The glory of the LORD rested on Mount Sinai (aka Mount Horeb) - In context the cloud in Ex 24:15 seems to clearly be intimately associated with the appearance of the glory of the LORD. Glory is kabod (Lxx = doxa) which means to be heavy, like a "weighty" person in society who noteworthy, impressive or worthy of respect, and here of course speaks of the "weightiest" One in the universe, the LORD God Almighty Himself. The verb rested is shakan is and is translated here with katabaino meaning come down. Shakan is also used in Ex 40:35 "Moses was not able to enter the tent of meeting because the cloud had settled (shakan) on it, and the glory of the LORD filled the tabernacle." Glory (kabod Lxx = doxa) is a "key word" in Exodus occurring 11x, far more than in any book of the Pentateuch and every use refers to the glory of the LORD - Ex 16:7; Ex 16:10; Ex 24:16; Ex 24:17; Ex 28:2; Ex 28:40; Ex 29:43; Ex 33:18; Ex 33:22; Ex 40:34; Ex 40:35 Currid - The verb translated ‘dwelt’ (rested) is the Hebrew shākēn. Its use anticipates the next chapter, which describes the commands for building the mishekān, that is, the tabernacle, or dwelling-place of God. At Sinai, Yahweh was separated from his people, but he directed them to build a tabernacle so that he might be with them, in their very midst. This is a major theme of the book of Exodus: God dwelling with his people! The literal version, Young's Literal Translation (YLT) renders Ex 24:16YLT as "the honour of Jehovah doth tabernacle on mount Sinai." This reminds me of John 1:1 where the Word is identified as God and then the Word came down and "became flesh and did tabernacle among us and we held His glory (cf GLORY here on Mt Sinai), glory as of an only begotten of a Father." (Jn 1:14YLT+). So even as Jehovah tabernacled among Israel on Mt Sinai, we see this foreshadowing the Son of God tabernacle among men on earth. THOUGHT - Shekinah is a transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells”. This specific word is not used in Scripture but the root word shakan (to dwell) and the related word mishkan (tabernacle which will be discussed in Exodus 25) are both frequently used and both are associated with the presence of God (and His glory) dwelling with man. The meaning of the word Shekinah (the One Who dwells) reminds us that we did not seek to dwell with God but He with us and this truth should evoke continual thanksgiving in those who have been brought into covenant with Him under the shelter of His wings. And so in Exodus, we see that it was God Who first expressed His desire to dwell among men, (Ex 25:8-9) Rested (07931)(shakan) means to settle down, to dwell, inhabit, abide. Gilbant - The basic idea of shākhan is "to stay" or "to dwell" some place, "to occupy" a physical location, often in a temporary rather than a permanent way. First, it can designate where someone or something is located, such as Abram's camp being located at Mamre (Gen. 14:13). Next, it can emphasize the "occupation" or "dwelling in" of a place by someone or something, such as when God judged Babylon, predicting that ostriches would occupy the area (Isa. 13:21). The Lord promised his people that they would live in the Promised Land, occupying and possessing it forever (2 Sam. 7:10; Pss. 37:29; 69:36). Thus, the occupation or dwelling in a place can emphasize the benefits involved. Those who walk in a relationship with the Lord are allowed to live in the place of his presence, his holy hill or sanctuary, and thus experience intimate fellowship with God and its benefits, such as security (Ps. 15:1). Then the verb can have the idea of "continuing occupation," "remaining" or "staying" in a place (cf. Judg. 5:17). According to Ps. 102:28, God's people will continue in his presence, living with Him always. Another idea of location is the reference to living or "dwelling among" or with certain people (Ps. 120:6; Prov. 8:12). This leads to the most frequent use of shākhan: God dwelling among his people. The Lord who lives forever declares that He "lives in or occupies" a high and holy place as well as "dwelling" with the lowly and contrite to revive them (Isa. 57:15). The Lord chose to establish the nation of Israel for a place through which He would come into the world and offer a relationship with people. He established his tabernacle or "dwelling place," (from this same verb root; see HED #5088; also read there about "shekinah") as the place where people could come to meet with Him. He declared He would live there among his people (Exo. 25:8; 29:42-46; 1 Ki. 6:13) and allow them to experience his presence there, which was said to be in the cloud. That cloud "dwelt" or "settled" (another common use of this verb) on Sinai and the Tabernacle (Exo. 24:16; 40:35; 1 Ki. 8:12). John picked up this idea when he said that Jesus was the Word of God becoming a man and "tabernacling" or "dwelling" among people (John 1:14). The Lord promises to dwell on his mountain forever (Ps. 68:16), and in the end, his final judgments on unbelievers and total restoration of the creation will testify to the truth that "the Lord dwells in Zion" (his chosen place among his covenant people; Joel 3:21; cf. v. 17). His glory will dwell in the land of his people (Ps. 85:9). In summary, those who trust in the Lord will experience his presence and loving fellowship forever. Another use of shākhan is in the Piel stem for "causing to dwell," often of the Lord causing his name to dwell in the chosen capital city (Deut. 12:11; Neh. 1:9). That referred to the Temple being the place of his personal presence and a testimony of Who He is and what his purposes are. The idea of "causing to dwell" in other places simply means "to place" or, when used of the Tabernacle, "to set up" (Ps. 78:60). The Hiphil stem is used in the same ways as the Piel ("to cause to dwell," v. 55; "placing or setting up," Gen. 3:24; Josh. 18:1). The participle often focuses on the mode of living, such as in Jdg. 8:11, "them that dwelt in tents." This includes: living "alone" (Num. 23:9), living "as a lion" (Deut. 33:20), dwelling "in silence" of death (Ps. 94:17), dwelling "in dust," meaning the grave (Isa. 26:19) and "dwell safely" (Jer. 23:6). Jacob prophesied that Japheth would "dwell in the tents of Shem" (Gen. 9:27), which is metaphorical for sharing in the promised blessings of Shem. One other figurative or metaphorical use is in Isa. 32:16 where the Lord promises to establish his kingdom on earth and restore his people in the land so that "judgment will dwell in the wilderness, and righteousness [live] in the fruitful field." (Complete Biblical Library Hebrew-English Dictionary) Baker mentions 3 variations "First,its most simple form, three slight variations of meaning are found for this verb. First, it simply means to settle down (Ex. 24:16; Num. 24:2; Ps. 102:28). Second, it can mean to lie down or rest. When used this way, it can refer to objects (Nu 9:17; Job 3:5); animals (Isa. 13:21); and people (Jer. 23:6; 33:16). When people are the object of the verb, it means that they are resting in peace and security. Third, it may mean to dwell or abide. Again, this can have several referents such as people (Ps. 37:27; Pr. 2:21); the dead (Job 26:5); God (1 Ki. 8:12; Isa. 8:18); or objects such as the Tabernacle (Josh. 22:19). In the intensive form, it means to establish. The word is used in this way in Deut 12:11 and Psalm 78:60 to describe how God set up a dwelling place for His name, establishing Himself in Israel. Finally, the causative form means to lay, to place, to set (Gen. 3:24; Josh. 18:1); or to cause to dwell (Job 11:14; Ps. 78:55). (Baker - Complete Word Study Dictionary) Victor Hamilton - God is the designated subject of the verb 43 times. He may dwell on Mount Zion (Psalm 74:2). He dwells among his people (Exodus 25:8). He will dwell in Jerusalem (Zech. 8:3). It is Jerusalem in which God has chosen to cause his "name" to dwell (Deut. 12:11, etc.). On several occasions some symbolic representation of the divine presence dwells among the people: the glory (of God) is to dwell in the land: Exodus 24:16; Psalm 85:9 [H 10]. More ohen, the subject of the dwelling is the cloud: Numbers 9:17, 18, 22; Numbers 10:12; Job 3:5 in a different sense.The verb is translated most often in the LXX by kataskēnoō rather than simply skēnoō "to tent" on approximately a two-to-one ratio. (Theological Wordbook of the Old Testament) Shakan - 124v - Gen. 3:24; Gen. 9:27; Gen. 14:13; Gen. 16:12; Gen. 25:18; Gen. 26:2; Gen. 35:22; Gen. 49:13; Exod. 24:16; Exod. 25:8; Exod. 29:45; Exod. 29:46; Exod. 40:35; Lev. 16:16; Num. 5:3; Num. 9:17; Num. 9:18; Num. 9:22; Num. 10:12; Num. 14:30; Num. 23:9; Num. 24:2; Num. 35:34; Deut. 12:5; Deut. 12:11; Deut. 14:23; Deut. 16:2; Deut. 16:6; Deut. 16:11; Deut. 26:2; Deut. 33:12; Deut. 33:16; Deut. 33:20; Deut. 33:28; Jos. 18:1; Jos. 22:19; Jdg. 5:17; Jdg. 8:11; 2 Sam. 7:10; 1 Ki. 6:13; 1 Ki. 8:12; 1 Chr. 17:9; 1 Chr. 23:25; 2 Chr. 6:1; Neh. 1:9; Job 3:5; Job 4:19; Job 11:14; Job 15:28; Job 18:15; Job 26:5; Job 29:25; Job 30:6; Job 37:8; Job 38:19; Job 39:28; Ps. 7:5; Ps. 15:1; Ps. 16:9; Ps. 37:3; Ps. 37:27; Ps. 37:29; Ps. 55:6; Ps. 65:4; Ps. 68:6; Ps. 68:16; Ps. 68:18; Ps. 69:36; Ps. 74:2; Ps. 78:55; Ps. 78:60; Ps. 85:9; Ps. 94:17; Ps. 102:28; Ps. 104:12; Ps. 120:5; Ps. 120:6; Ps. 135:21; Ps. 139:9; Prov. 1:33; Prov. 2:21; Prov. 7:11; Prov. 8:12; Prov. 10:30; Isa. 8:18; Isa. 13:20; Isa. 13:21; Isa. 18:3; Isa. 26:19; Isa. 32:16; Isa. 33:5; Isa. 33:16; Isa. 34:11; Isa. 34:17; Isa. 57:15; Isa. 65:9; Jer. 7:3; Jer. 7:7; Jer. 7:12; Jer. 17:6; Jer. 23:6; Jer. 25:24; Jer. 33:16; Jer. 46:26; Jer. 48:28; Jer. 49:16; Jer. 49:31; Jer. 50:39; Jer. 51:13; Ezek. 17:23; Ezek. 31:13; Ezek. 32:4; Ezek. 43:7; Ezek. 43:9; Joel 3:17; Joel 3:21; Obad. 1:3; Mic. 4:10; Mic. 7:14; Nah. 3:18; Zech. 2:10; Zech. 2:11; Zech. 8:3; Zech. 8:8 And the cloud covered it for six days and on the seventh day He called to Moses from the midst of the cloud - In Ex 24:12 Moses was told to remain on the mountain and here we see he had to wait 6 days until the LORD called him. Related Resources: Glory of God Shekinah glory cloud - see Garland's The Abiding Presence of God How many times did Moses ascend Mount Sinai? | GotQuestions.org What is the significance of Mount Horeb in the Bible? | GotQuestions.org Exodus 24:17 And to the eyes of the sons of Israel the appearance of the glory of the LORD was like a consuming fire on the mountain top. NET Exodus 24:17 Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in plain view of the people. NLT Exodus 24:17 To the Israelites at the foot of the mountain, the glory of the LORD appeared at the summit like a consuming fire. ESV Exodus 24:17 Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. NIV Exodus 24:17 To the Israelites the glory of the LORD looked like a consuming fire on top of the mountain. KJV Exodus 24:17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. LXE Exodus 24:17 And the appearance of the glory of the Lord was as burning fire on the top of the mountain, before the children of Israel. ASV Exodus 24:17 And the appearance of the glory of Jehovah was like devouring fire on the top of the mount in the eyes of the children of Israel. CSB Exodus 24:17 The appearance of the LORD's glory to the Israelites was like a consuming fire on the mountaintop. NKJ Exodus 24:17 The sight of the glory of the LORD was like a consuming fire on the top of the mountain in the eyes of the children of Israel. NRS Exodus 24:17 Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. YLT Exodus 24:17 And the appearance of the honour of Jehovah is as a consuming fire on the top of the mount, before the eyes of the sons of Israel; like a consuming fire: Ex 3:2 19:18 De 4:24,36 Eze 1:27 Na 1:6 Hab 3:4,5 Heb 12:18,29 Exodus 24 Resources - Multiple Sermons and Commentaries Mt Sinai - Yahweh Like a Consuming Fire JEHOVAH IS A CONSUMING FIRE Related Passages: Deuteronomy 4:24+ “For the LORD your God is a consuming fire, a jealous God. Deuteronomy 9:3+ “Know therefore today that it is the LORD your God who is crossing over before you as a consuming fire. He will destroy them and He will subdue them before you, so that you may drive them out and destroy them quickly, just as the LORD has spoken to you. And to the eyes of the sons of Israel - The writer of Hebrews alludes to this sight in his exhortation to the first century Jews who were being drawn toward the Messiah and the New Covenant declaring "you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind...for our God is a consuming fire." (Heb 12:18+, Heb 12:29+) The appearance of the glory of the LORD was like a consuming (devouring) fire on the mountain top - It is notable that God's presence was often associated with fire (Ex 3:2+ = burning bush; Ex 13:21–22+ = pillar of fire by night; Ex 19:18+ = "Mount Sinai was all in smoke because the LORD descended upon it in fire." Ex 40:38 = " throughout all their journeys, the cloud of the LORD was on the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel."). Consuming is the Hebrew verb akal (used >700x most often literal eating - so of the 44 uses in Exodus only 3 do not refer to literal eating) and is used figuratively in Ex 3:2+ to describe God in the burning bush which was not consumed. In Ex 15:7 akal is used figuratively = "You send forth Your burning anger, and it consumes (akal) them as chaff (cf Ex 22:6)." It is also interesting that while the appearance of God's glory was like a fire that would consume or devour, the man Moses was not consumed or devoured, a reflection of God's great mercy and amazing grace. Also the fact that Moses was not "consumed" should have served as a powerful testimony to the sons of Israel that he was God's chosen leader (sadly the people often forgot this image and as a result questioned and challenged his leadership!) And so this mountain top was on one hand a glorious sight, but on the other it was meant to be a fearful sight (cf even to Moses - Heb 12:21+ = "And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling."), instilling an awe into the hearts of those who saw it that they might understand Yahweh was an Awesome God, a God to be feared, adored and obeyed. THOUGHT - Think about this for a moment -- the Israelites are witnessing the unspeakable glory of Jehovah for 40 days, glory that even looks like a consuming fire and yet at the end of that 40 days they seek to make a golden calf! This is mind boggling beloved! What would we have done in their place? We like to think we would have done better, but beloved as Jeremiah makes crystal clear “The heart is more deceitful than all else And is desperately sick; Who can understand it?" (Jer 17:9). There is the answer - our hearts are deceived and they are depraved. We can have an incredible spiritual experience with God one day and the next day go out and make our own variant of a "golden calf!" So what is the solution? We must daily be filled with the Holy Spirit (Eph 5:16+) Who Alone can in effect "neutralize" unholy thoughts, words and actions (cf Ro 8:13+)! Consuming fire - 8x in 8v - Ex 24:17; Dt. 4:24; Deut. 9:3; Isa. 29:6; Isa. 30:27; Isa. 30:30; Isa. 33:14; Heb. 12:29. Kaiser - The three symbols of God’s glory, i.e., of his presence, are (1) the cloud, (2) the fire, and (3) the voice of God. The radiance of his presence is like a fiery furnace (cf.Heb 12:18+, Heb 12:29+) Forty years later Moses addressing the generation preparing to enter the Promised Land would remind them of the sight of Yahweh as like a consuming fire so that this image would invoke in them a fear of Him, a holy, reverential fear so that they would turn away from evil, for "the fear of the LORD is to hate evil," (Pr 8:13) and "by the fear of the LORD one keeps away from evil." (Pr 16:6). Pr 3:7 adds "Do not be wise in your own eyes; Fear the LORD and turn away from evil." Deut 4:23-24+ So watch yourselves, that you do not forget (THERE'S THE PROBLEM - RAPID ONSET SPIRITUAL AMNESIA!) the covenant of the LORD your God which He made with you (THE COVENANT AT MOUNT SINAI), and (WHAT HAPPENS WHEN WE FORGET?) make for yourselves a graven image in the form of anything against which the LORD your God has commanded you. For (EXPLAINING WHY THEY NEED TO CONTINUALLY WATCH THEMSELVES!) the LORD your God is a consuming fire, a jealous God. THOUGHT - This principle is true today of the beneficial effect of the fear of the LORD. If you have little fear of the LORD, you are much less likely to turn away from evil. Related Resources: Glory of God Shekinah glory cloud - see Garland's The Abiding Presence of God Exodus 24:18 Moses entered the midst of the cloud as he went up to the mountain; and Moses was on the mountain forty days and forty nights. NET Exodus 24:18 Moses went into the cloud when he went up the mountain, and Moses was on the mountain forty days and forty nights. NLT Exodus 24:18 Then Moses disappeared into the cloud as he climbed higher up the mountain. He remained on the mountain forty days and forty nights. ESV Exodus 24:18 Moses entered the cloud and went up on the mountain. And Moses was on the mountain forty days and forty nights. NIV Exodus 24:18 Then Moses entered the cloud as he went on up the mountain. And he stayed on the mountain forty days and forty nights. KJV Exodus 24:18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. LXE Exodus 24:18 And Moses went into the midst of the cloud, and went up to the mountain, and was there in the mountain forty days and forty nights. ASV Exodus 24:18 And Moses entered into the midst of the cloud, and went up into the mount: and Moses was in the mount forty days and forty nights. CSB Exodus 24:18 Moses entered the cloud as he went up the mountain, and he remained on the mountain 40 days and 40 nights. NKJ Exodus 24:18 So Moses went into the midst of the cloud and went up into the mountain. And Moses was on the mountain forty days and forty nights. NRS Exodus 24:18 Moses entered the cloud, and went up on the mountain. Moses was on the mountain for forty days and forty nights. YLT Exodus 24:18 and Moses goeth into the midst of the cloud, and goeth up unto the mount, and Moses is on the mount forty days and forty nights. went: Ex 24:17 9:29,33 19:20 Pr 28:1 forty days: Ex 34:28 De 9:9,18,25 10:10 1Ki 19:8 Mt 4:2 Mk 1:13 Lu 4:2 Exodus 24 Resources - Multiple Sermons and Commentaries MOSES DISAPPEARS INTO THE CLOUD Related Passages: Exodus 34:28 So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments. Deuteronomy 9:9; 11; 18+ “When I went up to the mountain to receive the tablets of stone, the tablets of the covenant which the LORD had made with you, then I remained on the mountain forty days and nights; I neither ate bread nor drank water. 11 “It came about at the end of forty days and nights that the LORD gave me the two tablets of stone, the tablets of the covenant. 18 “I fell down before the LORD, as at the first, forty days and nights; I neither ate bread nor drank water, because of all your sin which you had committed in doing what was evil in the sight of the LORD to provoke Him to anger. Deuteronomy 10:10+ “I, moreover, stayed on the mountain forty days and forty nights like the first time, and the LORD listened to me that time also; the LORD was not willing to destroy you. Moses entered the midst of the cloud as he went up to the mountain - Moses is not at the periphery of the cloud but in the midst, in Moses is by himself. Joshua had gone up the mountain with Moses, but did not enter into the cloud manifesting the presence of Jehovah. "So what this means is that Moses was given permission by God to enter into this cloud because if anyone tried it without invitation, they would be burned up." (Thompson) And Moses was on the mountain forty days and forty nights - Moses and Joshua will not return down until Exodus 32. It was during this 40 days that Moses received the instructions regarding the Tabernacle (see Heb 8:5+, Ex 25:40+) as well as the priesthood and Israel's worship (described in Exodus 25-31). We assume this is not counting the 6 days mentioned in his time is mentioned 5 times (see related passages above) and twice it is mentioned that he had intake of neither bread or water, indicating supernatural intervention for a man cannot live without water for 40 days. Of course the NT parallel is seen when Jesus "fasted forty days and forty nights." (Mt 4:2+) Forty days is a time repeated in several passages (cf Ge 50:3, Nu 13:25), but the exact reason is not explained in this context. It certainly proved long enough for Israel to forget their covenant vows and commit spiritual harlotry against their Husband (Isa 54:5, Jer 31:32). Kaiser - During this time Moses received all the instructions on the tabernacle and its furnishings in chapters 25–31. Not until chapter 32 do Moses and Joshua come down to face Israel’s apostasy. (EBC-Ex) There is another parallel in the transfiguration (Mt 17:1-9) Six days later Jesus *took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. 2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light (THE GLORY OF GOD SURELY SIMILAR TO WHAT MOSES SAW). 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.” 5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!” 6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, “Get up, and do not be afraid.” 8 And lifting up their eyes, they saw no one except Jesus Himself alone. 9 As they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man has risen from the dead.”