TRV
Translation
King James Version
¶ And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
Complete Jewish Bible
ADONAI said to Moshe, "Come up to me on the mountain, and stay there. I will give you the stone tablets with the Torah and the mitzvot I have written on them, so that you can teach them."
Berean Standard Bible
Then the LORD said to Moses, “Come up to Me on the mountain and stay here, so that I may give you the tablets of stone, with the law and commandments I have written for their instruction.”
American Standard Version
And Jehovah said unto Moses, Come up to me into the mount, and be there: and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.
World English Bible Messianic
The LORD said to Moses, “Come up to me on the mountain, and stay here, and I will give you the stone tablets with the law and the commands that I have written, that you may teach them.”
Geneva Bible (1599)
And the Lord said vnto Moses, Come vp to me into the mountaine, and be there, and I will giue thee tables of stone, and the law and the commandement, which I haue written, for to teach them.
Young's Literal Translation
And Jehovah saith unto Moses, `Come up unto Me to the mount, and be there, and I give to thee the tables of stone, and the law, and the command, which I have written to direct them.'
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In the KJVVerse 2,190 of 31,102
Study This Verse
Commentary on Exodus 24 verses 12–18
12 ¶ And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.
14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
15 And Moses went up into the mount, and a cloud covered the mount.
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.
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.
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.
The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters.
I. He is called up into the mount, and there he remains six days at some distance. Orders are given him (Exo 24:12): Come up to the mount, and be there, that is, "Expect to continue there for some considerable time." Those that would have communion with God must not only come to ordinances, but they must abide by them. Blessed are those that dwell in his house, not that merely call there. "Come up, and I will give thee a law, that thou mayest teach them." Moses taught them nothing but what he had received from the Lord, and he received nothing from the Lord but what he taught them; for he was faithful both to God and Israel, and did neither add nor diminish, but kept close to his instructions. Having received these orders, 1. He appointed Aaron and Hur to be as lords-justices in his absence, to keep the peace and good order in the congregation, Exo 24:14. The care of his government he would leave behind him when he went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing. 2. He took Joshua up with him into the mount, v. 13. Joshua was his minister, and it would be a satisfaction to him to have him with him as a companion, during the six days that he tarried in the mount, before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, by being trained up in communion with God. Joshua was a type of Christ, and (as the learned bishop Pearson well observes) Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the glorious presence of God. 3. A cloud covered the mount six days, a visible token of God's special presence there, for he so shows himself to us as at the same time to conceal himself from us. He lets us know so much as to assure us of his presence, power, and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain for a call into the presence-chamber, Exo 24:15, Exo 24:16. God thus tried the patience of Moses, and his obedience to that command (Exo 24:12), Be there. If Moses had been tired before the seventh day (as Saul, Sa1 13:8, Sa1 13:9), and had said, What should I wait for the Lord any longer? he would have lost the honour of entering into the cloud; but communion with God is worth waiting for. And it is fit we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, Psa 108:1.
II. He is called up into a cloud on the seventh day, probably on the sabbath day, Exo 24:16. Now, 1. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire, Exo 24:17. God, even our God, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of the Lord, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the grace and truth which come by Jesus Christ may be the more acceptable. 2. The entrance of Moses into the cloud was very wonderful: Moses went into the midst of the cloud, Exo 24:18. It was an extraordinary presence of mind which the grace of God furnished him with by his six day's' preparation, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. Moses was sure that he who called him would protect him; and even those glorious attributes of God which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to dwell even with this devouring fire, as we are told, Isa 33:14, Isa 33:15. There are persons and works that will abide the fire, Co1 3:12, etc., and some that will have confidence before God. 3. His continuance in the cloud was no less wonderful; he was there forty days and forty nights. It should seem, the six days (Exo 24:16) were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, Deu 9:21, and while they were together it is probable that Moses did eat and drink with him; but when Moses was called into the midst of the cloud he left Joshua without, who continued to eat and drink daily while he waited for Moses's return, but thenceforward Moses fasted. Doubtless God could have said what he had now to say to Moses in one day, but, for the greater solemnity of the thing, he kept him with him in the mount forty days and forty nights. We are hereby taught to spend much time in communion with God, and to think that time best spent which is so spent. Those that would get the knowledge of God's will must meditate thereon day and night.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–18. Public domain.
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BedeAD 735
Homilies on the Gospels 2.10
Mystically the rolling away of the stone implies the disclosure of the sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed in the case of each of us, when we acknowledge our faith in the Lord’s passion and resurrection, his tomb, which had been closed, is opened up.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 24:12 marks a pivotal moment in the unfolding covenant between God and Israel, as the LORD issues a direct summons to Moses, calling him higher up Mount Sinai. This divine invitation is not merely for an encounter but for the formal reception of God's written law—the "tables of stone," "a law," and "commandments"—all personally inscribed by God Himself. This verse underscores the divine origin and absolute authority of the Mosaic Law, emphasizing its purpose as foundational instruction for the newly formed nation, to be diligently taught by Moses to the people, thereby shaping their identity and covenant relationship with Yahweh.
CONTEXT
Literary Context: This verse serves as a crucial transition point within the broader narrative of the Sinai covenant. Immediately preceding it, Exodus 24:1-11 describes the solemn ratification ceremony, where Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascended part of Mount Sinai, "saw the God of Israel," and shared a covenant meal in His presence. This communal encounter solidified the covenant relationship between Yahweh and His people. Following this ratification, Exodus 24:12 initiates a new, more intense phase: the detailed giving of the Law and instructions for the Tabernacle, which extends through Exodus 31. Moses' subsequent ascent alone signifies a deeper, more intimate level of divine revelation and highlights his unique mediatorial role in receiving and transmitting God's comprehensive will for His people.
Historical & Cultural Context: The giving of the Law on Mount Sinai is the foundational event for the nation of Israel, establishing their identity as God's chosen people under a specific covenant. In the ancient Near East, treaties and covenants often involved a suzerain (a powerful king) dictating terms to a vassal (a lesser king or people), with the terms frequently inscribed on durable stone tablets and deposited in a sanctuary for safekeeping and public access. God, as the divine Suzerain, is here dictating the terms of His covenant with Israel, His vassal, emphasizing His absolute authority and the binding nature of the agreement. The mountain itself, Mount Sinai (also known as Horeb), was perceived as a sacred space, a meeting point between the divine and human realms, a common motif in ancient cosmologies. The act of God writing the law Himself on stone tablets (a detail also mentioned in Exodus 31:18) was highly significant, signifying the divine origin, permanence, and immutability of these instructions, distinguishing them from any human legislation.
Key Themes: Exodus 24:12 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of Divine Revelation, as God directly communicates His will and character to humanity through Moses. This revelation is not merely verbal but also tangible, emphasizing its authority and permanence. Another key theme is Covenant Relationship, as the Law is given within the framework of God's covenant with Israel, defining the terms of their special relationship and outlining the path to holiness and blessing. The verse also underscores Divine Sovereignty and Authority, as God is the one who initiates the summons, provides the Law, and has personally "written" it. Finally, the theme of Mediation is prominent, highlighting Moses' unique role as the divinely appointed intermediary between God and His people, entrusted with receiving and teaching God's authoritative instructions, a role that finds its ultimate fulfillment in Christ, as seen in passages like Deuteronomy 18:15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 24:12 employs several significant literary devices that enrich its theological meaning. Divine Speech is central, as the verse begins with "And the LORD said unto Moses," directly conveying God's authoritative command and promise. This emphasizes the divine origin of the Law and Moses' unique role as a recipient of direct revelation, establishing the absolute authority of the forthcoming instructions. Symbolism is powerfully at play with "the mount" (Mount Sinai), which represents a sacred, liminal space where heaven and earth meet, signifying the encounter with the holy and the revelation of divine presence. The "tables of stone" are also highly symbolic, representing the permanence, unchangeable nature, and divine authorship of the Law, contrasting with the transient nature of human decrees. The act of God writing them Himself is a powerful visual and theological statement of divine ownership and immutability. Furthermore, there is a subtle Anticipation of the detailed legal and cultic instructions that will follow in the subsequent chapters, setting the stage for the extensive revelation of God's will for Israel, a revelation that will shape their entire national identity and worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 24:12 profoundly establishes the divine origin and absolute authority of the Mosaic Law, emphasizing that God Himself is the author and giver of the instructions that would govern Israel's life. This act of divine inscription on stone underscores the immutability and foundational nature of these commands for the covenant community. It reveals God's desire for His people to live in accordance with His holy character, providing a clear blueprint for righteousness, worship, and social order. The verse also highlights the crucial role of mediation in God's redemptive plan, as Moses is called to receive and then teach these divine truths, bridging the gap between a holy God and His chosen, yet imperfect, people. This foundational moment sets the stage for all subsequent biblical revelation, affirming the concept of a written, authoritative Word of God that guides and transforms.
REFLECTION AND APPLICATION
Exodus 24:12 serves as a profound reminder that God is a God who communicates His will clearly and authoritatively. Just as He called Moses to ascend and receive His written instructions, He has provided us with His complete and inspired Word, the Bible, as our ultimate guide for life and godliness. This verse challenges us to approach Scripture with reverence, recognizing its divine origin and absolute authority, understanding that it is God's own "writing" for us. It calls us not only to diligently read and understand God's commands but also to commit to obeying them as a demonstration of our love and faithfulness to Him. Furthermore, like Moses who was commanded to "teach them," we are entrusted with the responsibility to faithfully transmit, explain, and instill these divine instructions into the hearts and minds of others, whether in our homes, churches, or communities. Our commitment to studying, obeying, and disseminating God's Word is a direct reflection of our value for His divine instruction and our desire to live in faithful covenant relationship with Him. The permanence of the stone tablets reminds us that God's truth is eternal and unchanging, providing a stable and trustworthy foundation in a shifting world.
Questions for Reflection
FAQ
Why did God give the Law on "tables of stone" and not, for example, on scrolls or through oral tradition?
Answer: The choice of "tables of stone" (Hebrew, lûwach_ _ʼeben) signifies the permanence, immutability, and divine authority of the Law. Unlike scrolls, which could degrade or be easily altered, stone tablets were durable and resistant to change, symbolizing the eternal and unchanging nature of God's commands. In the ancient Near East, important treaties and laws were often inscribed on stone to ensure their longevity and public accessibility, reinforcing their legal and binding nature. Furthermore, the fact that God Himself "wrote" (Hebrew, kâthab) on these tablets, as seen in Exodus 31:18, underscores their unique divine origin and sets them apart from any human legislation. This method ensured the Law's integrity and perpetual relevance.
What is the difference between "a law" (Torah) and "commandments" (mitzvot) in this verse?
Answer: While often used interchangeably in general discourse, in this context, "a law" (Hebrew, תּוֹרָה, tôwrâh') generally refers to the broader body of divine instruction, teaching, or guidance. It encompasses the entire revelation of God's will, including principles, statutes, and narratives that shape Israel's life and relationship with God. "Commandments" (Hebrew, מִצְוֹת, mitsvâh'), on the other hand, refers to specific, individual precepts or injunctions within that larger Torah. So, Torah is the comprehensive divine blueprint or instruction set, and mitsvôt are the concrete, actionable directives within it. Both originate directly from God and are given for the purpose of guiding His people in covenant faithfulness, as highlighted by the ultimate purpose "that thou mayest teach them."
CHRIST-CENTERED FULFILLMENT
Exodus 24:12, with Moses ascending the mount to receive the Law inscribed on stone, powerfully foreshadows the ultimate revelation and fulfillment of God's will in Jesus Christ. Moses, as the mediator of the Old Covenant, received a law that was holy, just, and good (Romans 7:12), yet it ultimately revealed humanity's inability to perfectly keep it, leading to a profound need for a greater salvation and a new way of relating to God (Galatians 3:24). Jesus, however, is the ultimate Mediator of a New and better Covenant (Hebrews 8:6). He did not merely receive the Law but perfectly fulfilled it in His sinless life, atoning death, and glorious resurrection (Matthew 5:17). While the Law was written on "tables of stone," pointing to its external and demanding nature, Christ inaugurates a covenant where God's law is written "on their hearts and on their minds" (Hebrews 10:16), through the indwelling Holy Spirit, enabling internal transformation. Moses taught the Law to a disobedient people, but Jesus, the divine Teacher and the living Word, empowers believers to live out God's will by grace, transforming them from within. Thus, the temporary, external revelation on Sinai finds its glorious and permanent fulfillment in the person and work of the Son of God, who is the embodiment of God's perfect will and the source of true obedience.