Exodus 19:3

KJV

And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;

KJV (with Strong's)

And Moses {H4872} went up {H5927} unto God {H430}, and the LORD {H3068} called {H7121} unto him out of the mountain {H2022}, saying {H559}, Thus shalt thou say {H559} to the house {H1004} of Jacob {H3290}, and tell {H5046} the children {H1121} of Israel {H3478};

Complete Jewish Bible

Moshe went up to God, and ADONAI called to him from the mountain: "Here is what you are to say to the household of Ya'akov, to tell the people of Isra'el:

Berean Standard Bible

Then Moses went up to God, and the LORD called to him from the mountain, “This is what you are to tell the house of Jacob and explain to the sons of Israel:

American Standard Version

And Moses went up unto God, and Jehovah called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel:

Commentary

### SUMMARY
Exodus 19:3 marks a pivotal moment in salvation history, as Moses ascends Mount Sinai to receive a direct divine summons from the LORD. This encounter sets the stage for the monumental giving of the Law, establishing the terms of God's covenant relationship with the newly liberated nation of Israel and solidifying Moses' unique and indispensable role as their divinely appointed mediator.

### CONTEXT
* **Literary Context:** This verse is strategically positioned at the threshold of God's formal covenant with Israel. It immediately follows Israel's arrival at the wilderness of Sinai in [Exodus 19:1-2](/exodus/19-1-2 "Exodus 19:1-2 - Israel Arrives at Sinai"), precisely three months after their miraculous departure from Egyptian bondage. The preceding chapters detail their journey, marked by divine provision of manna and water, and protection through victory over Amalek. Moses' ascent in [Exodus 19:3](/exodus/19-3 "Exodus 19:3 - Moses Ascends Sinai") directly precedes God's profound declaration of His past faithfulness and future intentions for Israel in [Exodus 19:4-6](/exodus/19-4-6 "Exodus 19:4-6 - God's Covenant Proposal"), which lays the theological groundwork for the formal covenant ceremony and the giving of the Ten Commandments in [Exodus 20](/exodus/20 "Exodus 20 - The Ten Commandments"). The literary flow emphasizes a clear progression from divine liberation to a sacred encounter and the formalization of a covenant relationship.
* **Historical & Cultural Context:** Israel has just experienced a monumental act of redemption, being delivered from centuries of slavery in Egypt, an event extensively detailed from [Exodus 12](/exodus/12 "Exodus 12 - The Passover and Exodus") onwards. They are now a nascent nation, having witnessed God's power firsthand, but lacking a formal constitution or a defined, formalized relationship with their Deliverer. The setting at Mount Sinai (also known as Horeb, where Moses first encountered God at the [burning bush](/exodus/3-2 "Exodus 3:2 - The Burning Bush")) is profoundly significant. Mountains in ancient Near Eastern thought, and especially in biblical narrative, were often considered sacred spaces where deities resided or manifested their presence. For Israel, Sinai was about to become the epicenter of their national and spiritual identity, the place where God would formalize His unique relationship with them, transforming a group of freed slaves into His "treasured possession" and a "kingdom of priests." This moment represents the climax of their journey from bondage to covenant.
* **Key Themes:** Exodus 19:3 contributes significantly to several major themes throughout the book of Exodus and the broader Pentateuch. It highlights the theme of **Divine Initiative**, as God actively calls Moses to Himself, demonstrating His sovereign desire to establish a relationship with His people. The verse also introduces the crucial theme of **Mediation**, with Moses serving as the indispensable go-between, uniquely granted access to God's presence to receive and deliver His word to the people. This encounter sets the stage for the **Covenant** theme, as God is about to formalize the terms of His relationship with Israel, transforming them into His chosen nation. Furthermore, the dual address to "the house of Jacob" and "the children of Israel" underscores the theme of **Corporate Identity**, emphasizing both Israel's ancestral heritage and their unified national destiny under God's sovereign rule, a concept further developed in God's declaration in [Exodus 19:5-6](/exodus/19-5-6 "Exodus 19:5-6 - Israel, God's Treasured Possession").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **עָלָה (Hebrew, _ʿālāh'_):** "went up": This verb (H5927) signifies more than a mere physical ascent; it connotes a purposeful drawing near, an act of approaching the divine presence. In the context of Sinai, Moses' "going up" highlights his singular privilege and divinely appointed role as the one permitted to enter God's immediate sphere, setting him apart as the designated intermediary between the holy God and the people. It implies a sacred, reverential act of communion, an elevation not just in altitude but in spiritual proximity.
* **קָרָא (Hebrew, _qārāʾ'_):** "called": This word (H7121) emphasizes God's sovereign initiative. It is not Moses' ascent that prompts God's attention, but God Himself, the LORD (H3068, Yᵉhôvâh), who actively summons Moses from within the mountain (H2022, har). This divine "calling" underscores that the covenant relationship is initiated by God's grace and desire. It highlights God's personal engagement and His intentionality in communicating His will and purpose to His people through His chosen messenger.
* **בֵּית יַעֲקֹב (Hebrew, _bêṯ yaʿăqôḇ'_):** "house of Jacob" (H1004, bayith; H3290, Yaʻăqôb) / **בְּנֵי יִשְׂרָאֵל (Hebrew, _bənê yiśrāʾēl'_):** "children of Israel" (H1121, bên; H3478, Yisrâʼêl): These two parallel phrases serve to comprehensively address the entire covenant community. "House of Jacob" typically refers to the family, descendants, or lineage, emphasizing their ancestral roots and continuity with the patriarchs and the covenant promises made to them. "Children of Israel" (Israel being the new name given to Jacob) highlights their corporate national identity, having been transformed from a collection of families into God's chosen nation. The dual address, delivered by Moses (H4872, Môsheh) after being called by God (H430, ʼĕlôhîym) and commanded to say (H559, ʼâmar) and tell (H5046, nâgad), ensures that the message is understood to be for every individual within the collective, encompassing both their heritage and their present status as a distinct people.

#### Verse Breakdown
* **"And Moses went up unto God":** This opening clause establishes Moses' unique position and action. His physical ascent of Mount Sinai is symbolic of his spiritual and relational proximity to the divine. He is the chosen representative, uniquely granted access to the very presence of God, a privilege not extended to the rest of the Israelite community, setting him apart for a sacred encounter.
* **"and the LORD called unto him out of the mountain":** This crucial phrase underscores God's absolute sovereignty and initiative. It is not Moses who initiates the conversation, but Yahweh—the covenant-keeping God—who actively summons Moses from within the sacred space of the mountain. This divine call signifies that the upcoming revelation and covenant are entirely God's design and purpose, demonstrating His desire to communicate with His people.
* **"saying, Thus shalt thou say to the house of Jacob":** Here, God directly commissions Moses as His messenger. "The house of Jacob" refers to the entire lineage and extended family of Jacob, emphasizing their historical continuity and the ancestral promises. God's message is specifically for this chosen people, indicating His ongoing faithfulness to His covenant with their forefathers, a foundational aspect of their identity.
* **"and tell the children of Israel":** This phrase functions in parallel with "the house of Jacob," reinforcing the comprehensive scope of the message. "The children of Israel" highlights their corporate national identity, a people now liberated and poised to receive their divine constitution. The repetition ensures that the message is understood to be for the entire community, uniting their familial roots with their emerging national destiny under God's sovereign hand.

#### Literary Devices
Exodus 19:3, though concise, is rich with literary artistry that underscores its theological significance. The most prominent device is **Divine Speech**, as the verse explicitly states that "the LORD called unto him out of the mountain, saying..." This direct address from God establishes His authority and the revelatory nature of the encounter, setting the tone for the entire Sinai narrative. Furthermore, the use of **Parallelism** is evident in the dual address: "the house of Jacob" and "the children of Israel." This is a clear example of **synonymous parallelism**, where two phrases convey essentially the same meaning, reinforcing the singular, corporate identity of the people to whom God's message is directed. This repetition emphasizes the comprehensive reach of God's word to His entire covenant community. The verse also implicitly highlights **Mediation**, as Moses is clearly positioned as the indispensable intermediary—he "went up unto God" to receive a message he is then commanded to "say" and "tell" the people. This establishes his unique and crucial role in bridging the gap between the holy God and His chosen but imperfect people. Finally, the phrase "out of the mountain" hints at an impending **Theophany**, a visible manifestation of God's presence. While not detailed in this specific verse, the mountain itself becomes a potent symbol of God's dwelling place and the locus of His powerful self-revelation, building anticipation for the dramatic events that follow.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 19:3 is foundational for understanding the nature of God's relationship with Israel and, by extension, with humanity. It powerfully demonstrates God's **divine initiative** in seeking out and establishing a relationship with His people, rather than waiting for them to fully prepare themselves. This moment underscores the **covenantal nature** of God's interaction, as He is about to formalize the terms of His relationship with Israel, transforming them from a group of liberated slaves into His "treasured possession" and a "kingdom of priests." Moses' role as a **mediator** is profoundly established, highlighting the necessity of a go-between due to God's holiness and humanity's sinfulness. Finally, the dual address to "the house of Jacob" and "the children of Israel" reinforces the **corporate identity** of God's chosen people, emphasizing both their ancestral heritage and their unified national destiny under God's sovereign rule.

* [Deuteronomy 18:15](/deuteronomy/18-15 "Deuteronomy 18:15 - Prophecy of a Prophet Like Moses")
* [Exodus 20:1-2](/exodus/20-1-2 "Exodus 20:1-2 - The Ten Commandments Introduced")
* [Isaiah 43:1](/isaiah/43-1 "Isaiah 43:1 - Israel, God's Chosen People")

### REFLECTION AND APPLICATION
Exodus 19:3 serves as a profound reminder of God's consistent desire to communicate with humanity and His sovereign initiative in establishing relationship. Just as He actively called Moses to ascend and then spoke directly to him, God continues to call individuals and communities into His presence and service today. This verse encourages us to cultivate a posture of attentiveness and readiness, recognizing that God is always speaking, whether through His inspired Word, through prayer, through the guidance of the Holy Spirit, or even through the circumstances of our lives. It challenges us to reflect on our own unique roles within God's grand narrative – are we listening for His voice, and are we prepared to be His messengers, faithfully relaying His truth to those around us? Understanding God's character as the Initiator of covenant and the faithful One who seeks relationship should inspire both awe and confidence, prompting us to draw near with reverence and trust, knowing that He desires to reveal Himself and His will to us.

#### Questions for Reflection
* **How does God's initiative in calling Moses challenge our understanding of seeking God, and what does it teach us about His desire for relationship?**
* **In what ways are we, as believers, called to be "messengers" or "mediators" of God's truth in our own contexts today, similar to Moses?**
* **What does the dual address to "the house of Jacob" and "the children of Israel" teach us about our corporate identity and responsibility as the people of God?**

### FAQ

**Why did Moses go up the mountain alone?**

Answer: Moses' solitary ascent underscores his unique and divinely appointed role as God's chosen representative and mediator for the nation of Israel. It highlights the profound holiness of God, which necessitated a specially consecrated individual to approach Him on behalf of the people. The rest of the Israelites were explicitly forbidden from approaching the mountain's base, let alone ascending it, under penalty of death, as detailed in [Exodus 19:12-13](/exodus/19-12-13 "Exodus 19:12-13 - Boundaries on Mount Sinai"). Moses' singular access was a testament to God's set-apart nature and His specific choice of Moses to bridge the immense gap between His perfect holiness and the sinful nature of humanity, preparing the way for the giving of the Law.

**What is the significance of God calling "out of the mountain"?**

Answer: God calling "out of the mountain" signifies the sacred, set-apart nature of Mount Sinai as a place of profound divine revelation and encounter. In biblical narratives, mountains often serve as elevated points where heaven and earth meet, where God manifests His glorious presence and communicates His will. This imagery emphasizes God's transcendence, majesty, and the solemnity and weight of the message He is about to impart. It establishes the mountain not merely as a geographical feature, but as a consecrated space charged with the divine presence, the very locus from which God's covenant voice would thunder forth to [His people](/exodus/19 "Exodus 19 - Israel at Mount Sinai"), marking a unique and awe-inspiring divine encounter.

**What is the difference between "the house of Jacob" and "the children of Israel"?**

Answer: While often used interchangeably in the Old Testament, the dual address "the house of Jacob" and "the children of Israel" in [Exodus 19:3](/exodus/19-3 "Exodus 19:3 - Moses Ascends Sinai") serves to emphasize the comprehensive and multifaceted identity of the covenant people. "The house of Jacob" typically highlights their familial lineage and ancestral connection to the patriarch Jacob (Israel), underscoring their historical continuity and the covenant promises made to their forefathers. It speaks to their origins and heritage as a distinct family line. "The children of Israel" (Israel being Jacob's new name, given in [Genesis 32:28](/genesis/32-28 "Genesis 32:28 - Jacob Wrestles with God")) emphasizes their corporate national identity as a distinct people, chosen by God and now being formally constituted as His nation at Sinai. The combination ensures the message is understood to be for the entire covenant community, encompassing both their familial roots and their emerging national destiny under God's sovereign hand.

### CHRIST-CENTERED FULFILLMENT
Exodus 19:3, with Moses ascending to meet God and then mediating His word to Israel, powerfully foreshadows the person and work of Jesus Christ. Moses, as the one uniquely called to ascend God's holy mountain and bring down the Law, serves as a profound type of Christ. However, Jesus is the ultimate and perfect mediator, far greater than Moses. While Moses delivered a covenant of law that revealed sin, Jesus inaugurated a new and living covenant of grace through His own blood ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - Christ, Mediator of a Better Covenant")). He is not merely a messenger but the very Word of God incarnate ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), the one who perfectly reveals the Father ([John 14:9](/john/14-9 "John 14:9 - Jesus, the Revelation of the Father")). Unlike Moses, who could only approach God's presence with specific rituals and boundaries, Jesus, as both God and man, is the direct and unhindered access to the Father ([Hebrews 10:19-20](/hebrews/10-19-20 "Hebrews 10:19-20 - Access Through Christ's Blood")). The calling of Israel to be a "kingdom of priests" in the verses following [Exodus 19:3](/exodus/19-3 "Exodus 19:3 - Moses Ascends Sinai") finds its ultimate fulfillment in Christ, who makes all believers a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Chosen Race, a Royal Priesthood")) through His atoning sacrifice. Thus, the divine initiative and the role of the mediator at Sinai ultimately point to Christ, the one through whom humanity gains full and eternal access to God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 3:4

And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.

Acts 7:38

This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us:

Exodus 24:15

And Moses went up into the mount, and a cloud covered the mount.

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.

Exodus 20:21

And the people stood afar off, and Moses drew near unto the thick darkness where God [was].

Deuteronomy 5:5

(I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,

Deuteronomy 5:31

But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do [them] in the land which I give them to possess it.