A. Theophany on the Mountain (19)
Moses brought the Israelites to the mountain in the wilderness where earlier he had met God. This very important chapter marks the moment the Israelites arrived at Mount Sinai. They witnessed God's appearing on the mountain in the typical symbolic forms of the storm, including dark cloud, thunder, and lightning. Through Moses God revealed what Israel would become if only they kept their side of the covenant.Upon arrival God first met with Moses individually, then he appeared to all the people. In our close reading of chapter 19 we segment the text into paragraphs distinguished by literary source.
Introduction (P)
1 On the third new moon after the people of Israel had gone forth out of the land of Egypt, on that day they came into the wilderness of Sinai. 2 And when they set out from Rephidim and came into the wilderness of Sinai, they encamped in the wilderness . . . (19:1-2a)Verses 1-2a are attributed to the Priestly source, which typically tracks the itinerary of the Israelites as they travel from Egypt to the Promised Land. This passage builds a bridge between the exodus event and the giving of the covenant at Mount Sinai.
God to Moses (E)
. . . and there Israel encamped before the mountain. 3 And Moses went up to Elohim, and YHWH called to him out of the mountain, saying, "Thus you shall say to the house of Jacob, and tell the people of Israel: 4 'You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. 5 Now then, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples (though all the earth is mine), 6 and you shall be my kingdom of priests and holy nation.' These are the words which you shall speak to the children of Israel." (19:2b-6) Verses 2b-9 are exclusively the work of the Elohist. The destination of the people was the mountain of God, as the Elohist refers to it; here, mountain for short. God's statement is a well-formed literary unit with an introduction ("Thus you shall say") and a conclusion ("These are the words which you shall speak"). Israel is called the house of Jacob. You may recall that Jacob was most closely associated with the northern territories, especially the city Bethel. You may also recall that the Elohist hails from the north.
The Elohist stresses the conditional character of covenant. The people will remain God's adopted people if they demonstrate obedience as defined in the covenant. They were separated from the rest of the nations to become God's special possession. Yet the Elohist also knows of Israel's broader responsibilities. They will minister to the remainder of humanity as a kingdom of priests.
Moses to the Elders (E)
7 So Moses came and called the elders of the people, and set before them all these words which YHWH had commanded him. 8 And all the people answered together and said, "All that YHWH has spoken we will do." And Moses reported the words of the people to YHWH. 9 And YHWH said to Moses, "Now I am coming to you in a thick cloud, so that the people may hear when I speak with you, and may also believe you for ever." Then Moses told the words of the people to YHWH. (19:7-9)Moses presented God's program to Israel's leadership and they agreed to covenant in principle. Throughout the process Moses functions as the intermediary between God and the people. The Elohist portrays Moses as the prototypical prophet, standing between God and Israel to mediate the covenant. The people could not view God directly, but when they saw the luminescent cloud they were assured of God's presence, and knew he was conferring with Moses. Here, as throughout Israel's history, a glowing cloud is evidence of God's presence. In the Priestly tradition this visible aura is called the glory of Yahweh.
In the next section, largely attributable to the Yahwist, God tells Moses how to prepare the people for their meeting.
Yahweh to Moses (J)
10 And YHWH said to Moses, "Go to the people and consecrate them today and tomorrow, and let them wash their garments, 11 and be ready by the third day; for on the third day YHWH will come down upon Mount Sinai in the sight of all the people. 12 And you shall set bounds for the people round about, saying, 'Take heed that you do not go up into the mountain or touch the border of it; whoever touches the mountain shall be put to death; 13 no hand shall touch him, but he shall be stoned or shot; whether beast or man, he shall not live.' When the trumpet sounds a long blast, they shall come up to the mountain." 14 So Moses went down from the mountain to the people, and consecrated the people; and they washed their garments. 15 And he said to the people, "Be ready by the third day; do not have intercourse with a woman." (19:10-15)This version implies that God will appear personally. Consequently, the people had to prepare themselves ritually in order to be qualified to meet Yahweh. Here in the Yahwist version the people meet God directly, contrasting with the Elohist version where Moses is the intermediary between God and the people.
The people made themselves ritually clean through a process called consecration. The instructions in verse 15 were obviously directed at the male population. Note the directive: Do not have intercourse with a woman. Laws of ritual purity demanded refraining from sexual intercourse.
The Theophany (J and E)
16 On the morning of the third day there were thunders and lightnings, and a thick cloud upon the mountain, and a very loud trumpet blast. All the people in the camp trembled. 17 Then Moses brought the people out of the camp to meet Elohim; and they took their stand at the foot of the mountain. 18 Mount Sinai was wrapped in smoke, because YHWH descended upon it in fire; and the smoke of it went up like the smoke of a kiln, and the whole mountain quaked greatly. 19 And as the sound of the trumpet grew louder and louder, Moses spoke, and Elohim answered him in thunder. 20 YHWH came down onto Mount Sinai, on the top of the mountain. YHWH called Moses to the top of the mountain and Moses went up. (19:16-20)Verses 16a, 18, and 20 belong to the Yahwist source; 16b-17 and 19 belong to the Elohist source (purple). In the Elohist source God reveals himself in meteorological phenomena: thunder and lightning and a thick cloud. These signs are all associated with the thunderstorm. In such a portrayal Yahweh is manifest as a storm God. Baal of Canaanite religion was also associated with such phenomena. The people were fearful of God and trembled (the "fear of God" is one of the characteristic themes of the Elohist).
In verse 18, which bears the marks of the Yahwist source, the appearance of Yahweh is more like a volcanic eruption than a thunderstorm. Smoke ascended in a column, and there was an earthquake. This is evidence that we might have two different theophany traditions in Exodus 19, an Elohist-Horeb one and a Yahwist-Mount Sinai one.
Verse 20 returns us to the Yahwist version. God came down upon the mountain, and Moses went up--yet another time. Moses is in communication with God but, according to the Yahwist, it must take place on the mountain. The Elohist makes things easier. A meeting tent would be constructed, which would be a place Moses could go to confer with God.
The theophany passages of Exodus 19 establish a model of divine communication. It was on the mountain of God, called Mount Sinai by the Yahwist and Horeb by the Elohist, that direct revelation from God was delivered. This narrative lays down the foundation of all the laws that follow in Exodus, Leviticus, and Numbers. All of the moral and ritual legislation specified in those books is presented as having been delivered to the people by God through Moses.
