Exegesis of Exodus 24:9 and the God of Israel
Exodus 24:9-10 describes a pivotal moment in Israelite history: "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the Elders of Israel. And they saw the God of Israel, and vnder his feete was as it were a worke of a Saphir stone, and as the very heaven when it is cleare" [1]. This passage recounts a unique encounter between God and the leaders of Israel on Mount Sinai, following the giving of the Ten Commandments.
The immediate literary context is the ratification of the covenant between God and Israel. After Moses receives the laws, he reads them to the people, who affirm their commitment (Exodus 24:3-8). This vision then serves as a divine confirmation of the covenant, granting a select group of Israel's leaders a direct, albeit mediated, experience of God's presence. The phrase "God of Israel" emphasizes God's particular relationship with this nation, whom he redeemed from bondage in Egypt and declared his special possession [2]. This covenant relationship meant that God would be their personal God, and they would be his people [4].
The phrase "God of Israel" itself is significant. While God is the God of all, as indicated by the idea that He is the God of both the native and the stranger [9], the repeated use of "God of Israel" throughout the Old Testament highlights a specific, covenantal relationship [6, 7, 8]. This designation underscores Israel's unique status as God's chosen people, a relationship continually renewed through acts of recommitment [5].
The description of "seeing the God of Israel" presents an exegetical challenge, as other biblical texts state that no one can see God and live (Exodus 33:20). Abraham Ibn Ezra interprets this seeing as a "prophetic vision," similar to Isaiah's vision of the Lord sitting on His throne (Isaiah 6:1) or Micaiah's vision in 1 Kings 22:19 [3]. This suggests that the vision was not a direct, unmediated sight of God's essence but a divinely enabled perception, perhaps symbolic or spiritual, rather than a literal physical encounter. The Geneva Bible's translation of Exodus 24:10, "vnder his feete was as it were a worke of a Saphir stone, and as the very heaven when it is cleare," further supports a mediated or symbolic vision, focusing on what was under God's feet rather than God's direct form [1]. This imagery evokes purity and majesty, akin to the clarity of the heavens.
Moses had a unique relationship with God, experiencing God's presence through revelations of God's character and name [10]. This encounter on Sinai, where Moses and the elders "saw the God of Israel," is a foundational moment for Israel's identity. It solidified their understanding of God's commitment to them and their role as his covenant people. The event is a precursor to later affirmations of God's covenant with Israel, where the people would "know" the Lord as a personal God [4].
Sources
- Exodus “Exodus 24:10 (Geneva1599) — And they saw the God of Israel, and vnder his feete was as it were a worke of a Saphir stone, and as the very heauen when it is cleare.”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 32:9: 32:9 his special possession (literally his inheritance): God declared Israel to be his son, whom he redeemed from bondage in Egypt (see Exod 4:22-23; 13:15; Deut 7:6).”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 24:10: AND THEY SAW THE GOD OF ISRAEL. In a prophetic vision. It is similar to I saw the Lord sitting on His throne (I Kings 22:19; II Chron. 18:18).”
- Jeremiah (Protestant academic) “Tyndale House on Jeremiah 24:7: 24:7 The Lord would do a marvelous work in the hearts of the exiles, helping them to recognize (literally know) . . . the Lord as a personal God (1 Chr 28:9; Pss 9:10; 36:10; Isa 19:21; 52:6; Dan 11:32; Hos 2:20; Titus 1:16; 1 Jn 4:6-8). • They will be my people, and I will be their God: God’s covenant with Israel would become a personal reality to them (Exod 6:7; 19:5; Deut 29:13; Rev 21:7). • wholeheartedly: The exiles would not mix religious loyalties; they would be completely committed to the one true God.”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 27:9: 27:9 Today: The Israelites were already the Lord’s people prior to this moment, but each time Israel affirmed itself to be God’s people and renewed the covenant (as here), they became God’s people in a fresh, new way. Recommitment to the Lord is like beginning a new relationship with him.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 48:9: For My name’s sake, Israel is called the people of the Lord.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 9:12: And the people . Namely, Israel.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 30:12: May the name of the exalted God be eternally blessed. He did every good for Israel.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 24:22: [YOUR GOD.] The God of the native and the God of the stranger.”
- Exodus (Protestant academic) “Tyndale House on Exodus 34:5: 34:5-9 Moses experienced God’s presence in a revelation of the name, or character, of God. As God had promised (33:19), he showed Moses the glory of his goodness. 34:5-6 Yahweh: Here God is emphasizing his personal name.”