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After they made the journey from Rephidim and entered the wilderness of Sinai, they then pitched camp in the wilderness.[a]

While Israel was encamped there in front of the mountain, Moses went up to the mountain of God. Then the Lord called to him from the mountain, saying: This is what you will say to the house of Jacob; tell the Israelites: You have seen how I treated the Egyptians and how I bore you up on eagles’ wings and brought you to myself.(A) Now, if you obey me completely and keep my covenant,[b] you will be my treasured possession among all peoples,(B) though all the earth is mine. You will be to me a kingdom of priests,[c] a holy nation.(C) That is what you must tell the Israelites.

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Footnotes

  1. 19:2 Apparently from a different source (P) than v. 1, which notes the date, v. 2 from the J source includes a second notice of the arrival in the wilderness of Sinai. The Israelites now will be camped at Sinai from this point on all the way to Nm 10:10. This is a striking indication of the centrality and importance of the Sinai narrative in the overall composition of the Pentateuch.
  2. 19:5 Covenant: while covenants between individuals and between nations are ubiquitous in the ancient Near East, the adaptation of this concept to express the relationship that will henceforth characterize God’s relationship to Israel represents an important innovation of biblical faith. Other gods might “choose” nations to fulfill a special destiny or role in the world; but only Israel’s God is bound to a people by covenant. Thereby Israel’s identity as a people is put upon a foundation that does not depend upon the vicissitudes of Israelite statehood or the normal trappings of national existence. Israel will be a covenant people.
  3. 19:6 Kingdom of priests: inasmuch as this phrase is parallel to “holy nation,” it most likely means that the whole Israelite nation is set apart from other nations and so consecrated to God, or holy, in the way priests are among the people (cf. Is 61:6; 1 Pt 2:5, 9).