Exodus 24:8 · Bible study
Exodus 24:8 Commentary: Blood of the Covenant
Hebrew · 8 what the commentators say
Meaning in one sentence
Understand the ratification of the Sinai covenant through blood sprinkling and its profound connection to Christ's new covenant.
Research Summary
- Meaning: Moses seals the covenant between God and Israel by sprinkling sacrificial blood on the people, declaring it the blood of the covenant.
- Key words: 'blood' (דם, dam), 'covenant' (ברית, berit), 'sprinkled' (זרק, za:raq), the life of the sacrifice binds both parties.
- Main debate: Whether the blood was sprinkled directly on the people or on representative pillars/elders; both positions affirm the people's inclusion.
- Theological theme: Covenant relationship requires sacrificial atonement and points to Christ's perfect sacrifice that establishes the new covenant.
- Best use: Teaching the typology of the Old Testament sacrificial system and the foundation of the new covenant in Christ's blood.
Translation Comparison
BSB Berean Standard Bible 2020
So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.”
WEB World English Bible 2000
Moses took the blood, and sprinkled it on the people, and said, “Look, this is the blood of the covenant, which Yahweh has made with you concerning all these words.”
KJV King James Version 1769
And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.
ASV American Standard Version 1901
And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which Jehovah hath made with you concerning all these words.
YLT Young's Literal Translation 1898
And Moses taketh the blood, and sprinkleth on the people, and saith, `Lo, the blood of the covenant which Jehovah hath made with you, concerning all these things.'
Darby Darby Bible 1890
And Moses took the blood, and sprinkled [it] on the people, and said, Behold the blood of the covenant that Jehovah has made with you concerning all these words.
Douay-Rheims Douay-Rheims Bible 1899
And he took the blood and sprinkled it upon the people, and he said: This is the blood of the covenant, which the Lord hath made with you concerning all these words.
Translations in other languages (10 available)
Entonces Moisés tomó la sangre, y roció sobre el pueblo, y dijo: He aquí la sangre de la alianza que Jehová ha hecho con vosotros sobre todas estas cosas.
Então Moisés tomou o sangue, e salpicou sobre o povo, e disse: Eis o sangue da aliança que o SENHOR fez convosco sobre todas estas coisas.
Moïse prit le sang, et il le répandit sur le peuple, en disant: Voici le sang de l’ alliance que l’ Éternel a faite avec vous selon toutes ces paroles.
da nahm Mose das Blut und besprengte das Volk damit und sprach: Sehet, das ist das Blut des Bundes, den der HERR mit euch macht über allen diesen Worten.
Toen nam Mozes dat bloed, en sprengde het op het volk; en hij zeide: Ziet, dit is het bloed des verbonds, hetwelk de HEERE met ulieden gemaakt heeft over al die woorden.
Allora Mosè prese il sangue, ne asperse il popolo e disse: “Ecco il sangue del patto che l’Eterno ha fatto con voi sul fondamento di tutte queste parole”.
Wziął też Mojżesz krew, i pokropił lud i rzekł: Oto, krew przymierza, które Pan postanowił z wami, na wszystkie te słowa.
И взял Моисей крови и окропил народ, говоря: вот кровь завета, который Господь заключил с вами о всех словах сих.
摩西 將 血 灑 在 百姓身上，說：「你看！這是立約的 血，是 耶和華 按 這 一切 話 與你們 立約的憑據。」
Then Moses took the blood and let it come on the people, and said, This blood is the sign of the agreement which the Lord has made with you in these words.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 24:8
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Exodus 24:8 records the climactic moment when the covenant between God and Israel is sealed with blood. Keil and Delitzsch explain that the sacrificial blood, divided between the altar (representing God) and the people, creates a living unity between the two parties. Barnes notes that the blood came from burnt offerings and peace offerings, not sin offerings, because the full revelation of sin through the law had not yet occurred. The Cambridge Bible points out the direct verbal connection to Hebrews 9:20 and Matthew 26:28, affirming that for Christian readers, this event prefigures the blood of Christ that establishes the new covenant. Gill and Jamieson-Fausset-Brown both see this as the 'blood of sprinkling' that cleanses the conscience and ratifies a lasting covenant relation. The shared conviction is that the blood both seals the present relationship and points forward to a greater fulfillment in Christ.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Moses used sacrificial blood to confirm the covenant between God and Israel, uniting both parties in a binding relationship that points forward to Christ's ultimate sacrifice.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Sprinkling on the people | The blood was applied to the people (or their representatives) to unite them with God in the covenant. | Some commentators (Gill, Keil) argue the blood was sprinkled on the elders or the twelve pillars representing the people; others (Barnes, Ellicott) suggest it could be on those standing foremost. All agree the entire community was symbolically included. |
| Meaning of the blood | The blood represents life, and its application seals the covenant relationship between God and Israel. | Keil and Delitzsch emphasize the blood as creating a 'living unity' and conveying divine grace. Jamieson-Fausset-Brown focus on atonement and grace as the basis for acceptance. Both see the blood as essential for covenant. |
| Relation to the New Covenant | The event prefigures the blood of Christ that establishes the new covenant. | Some traditions (Reformed, Baptist) see a direct typological prophecy; others (more broadly) see a pattern that Christ fulfills with a superior sacrifice. Hebrews 9 explicitly connects them, and the words of institution at the Last Supper echo this verse. |
Historical & Cultural Context
The setting is Mount Sinai, shortly after God gave the law to Israel. Moses has written down all the words of the covenant and read them aloud to the people, who responded, 'All that Yahweh has said will we do, and be obedient' (Ex 24:7). The ceremony involves sacrifices: young men offer burnt offerings and peace offerings of oxen (v.5). Moses takes half the blood and sprinkles it on the altar, which symbolizes God's presence (v.6). The other half is reserved in basins. After the people's pledge, Moses sprinkles this blood on them, declaring, 'Behold the blood of the covenant, which Yahweh has made with you.'
This ritual follows ancient Near Eastern patterns for solemnizing treaties, but with a distinct theological meaning. Blood represents life (Lev 17:11), and the division of blood between the altar and the people expresses mutual commitment: God's life (symbolically) and the people's life are joined through the sacrifice. Ellicott's Commentary notes parallels in Homer and Herodotus where parties cut a covenant and share blood. However, here the blood is from sacrificial animals, not the parties themselves. Keil and Delitzsch emphasize that the blood had first been sanctified on the altar, so it carried divine grace. The sprinkling on the people communicated that grace back to them, sanctifying them for covenant life.
The twelve pillars representing the twelve tribes (v.4) underscore that all Israel is included. The elders and nobles later eat and drink in God's presence (vv.9-11), completing the covenant meal. This event establishes the basis for Israel's identity as God's own people, bound by blood.
Textual Notes
The supplied sources note no significant textual variants for Exodus 24:8. The verse is stable across Hebrew manuscripts and ancient versions.
Reception History
The New Testament book of Hebrews explicitly quotes this verse (Heb 9:19-20) to highlight the necessity of blood for covenant ratification. Christian tradition has consistently seen this event as a prefiguration of Christ's sacrifice, reading Jesus' words at the Last Supper, 'This is my blood of the new covenant' (Matthew 26:28), as a direct echo. Throughout church history, this passage has been used to teach the seriousness of covenant commitment and the grace of God in providing a mediator.
Preaching This Verse
Three-point outline
- The Blood of Ratification: The covenant is not just words; it is established through sacrificial blood. Barnes notes the blood came from burnt and peace offerings, not sin offerings, because the fuller knowledge of sin through the law had not yet come. The blood on the altar shows God's acceptance; the blood on the people shows their inclusion.
- The Blood of Unification: The same blood touches both God and people, creating a bond of life. Keil and Delitzsch call it a 'living unity.' This is not a distant contract but an intimate covenant based on shared life.
- The Blood of Anticipation: The writer of Hebrews applies this directly to Christ (Heb 9:18-22). Every element, the blood, the sprinkling, the mediator Moses, foreshadows Jesus' once-for-all sacrifice that establishes the new covenant.
Five-point outline
- The Preparation: Moses builds an altar and twelve pillars representing the tribes (v.4). The altar signifies God's presence; the pillars represent the people.
- The Sacrifice: Young men offer burnt offerings and peace offerings (v.5). These covenant sacrifices express total dedication and fellowship.
- The Blood Divided: Half on the altar, half in basins (v.6). The altar receives God's share; the basins hold what will be given to the people.
- The Pledge: The book of the covenant is read and the people promise obedience (v.7). Their words commit them to the covenant's terms.
- The Sprinkling: Moses sprinkles the blood on the people and declares it the blood of the covenant (v.8). This act seals the relationship visibly and tangibly.
Illustration hooks
- A marriage ceremony includes vows and a ring; the ring is a visible sign of the covenant. Here, the blood is the visible sign that God and Israel are bound together.
- A treaty between nations involves ceremonial signing and exchange of gifts. The blood sprinkling is the ceremonial act that makes the Sinai covenant official and binding.
- When a person donates blood to save a life, a deep connection is formed. The sacrificial blood here gives life to the covenant relationship between God and his people.
Questions your congregation is asking
- Why did God require blood to make a covenant? Isn't that violent or primitive?
- How does this Old Testament ritual connect to what Jesus did at the Last Supper?
- What assurance does this give us that God keeps his covenant promises?
Leading a Discussion
This passage shows the solemn ratification of God's covenant with Israel. It is a moment of unity, commitment, and costly grace. As you discuss, consider how blood functions as both a sign of life given and a bond that ties God and people together. How does this Old Testament ceremony shape your understanding of the new covenant in Christ?
Discussion questions
- What stands out to you about the detailed ceremony: the altar, the pillars, the blood, the reading of the book?
- Why do you think God required blood to seal the covenant? What does blood represent in the Bible (see Lev 17:11)?
- How does the people's response, 'All that Yahweh has said will we do' (v.7), relate to the sprinkling of blood? Is the covenant based on their promise or on God's grace?
- Read Hebrews 9:18-22. How does the author use Exodus 24:8 to explain the necessity of Christ's death?
- Jesus said, 'This is my blood of the new covenant' (Matt 26:28). What differences do you see between the old covenant ceremony and the new covenant in Christ?
- In what ways does this passage give you confidence in God's faithfulness to his covenant promises?
- How might the image of being 'sprinkled with blood' speak to our need for cleansing and belonging today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 24:6 | Moses took half of the blood and put it in basins, and half of the blood he sprinkled on the altar. |
| Leviticus 8:30 | Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons’ garments with him, and sanctified Aaron, his garments, and his sons, and his sons’ garments with him. |
| Isaiah 52:15 | so he will cleanse many nations. Kings will shut their mouths at him; for they will see that which had not been told them, and they will understand that which they had not heard. |
| Ezekiel 36:25 | I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness and from all your idols. |
| Zechariah 9:11 | As for you also, because of the blood of your covenant, I have set free your prisoners from the pit in which is no water. |
| Matthew 26:28 | for this is my blood of the new covenant, which is poured out for many for the remission of sins. |
| Mark 14:24 | He said to them, “This is my blood of the new covenant, which is poured out for many. |
| Luke 22:20 | Likewise, he took the cup after supper, saying, “This cup is the new covenant in my blood, which is poured out for you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that the blood sealing the covenant was not from sin-offerings, which came later. The covenant between God and Israel was established before the law fully revealed human sinfulness, and the blood sprinkled on both altar and people signified the sacramental union binding both parties.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator emphasizes that the blood of the old covenant was the actual means by which the covenant was ratified. It then draws a direct typological link to the blood of the new covenant founded by Christ.
Geneva Bible Notes Reformed 1599
Then Moses tooke the blood, and sprinkled it on the people, and said, Behold, the blood of the couenant, which the Lord hath made with you concerning all these things.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that Moses did not sprinkle the blood directly on every Israelite, but on representatives such as the young men who offered the sacrifices, or the seventy elders, or the twelve pillars symbolizing the tribes. He sees this act as prefiguring Christ's blood, which he calls the blood of sprinkling and the blood of the everlasting covenant.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that the blood sprinkling was not merely symbolic but taught Israel a foundational lesson: the covenant rested entirely on atoning sacrifice and grace, not their own merit. Divine acceptance and the national blessings were secured only through the blood, pointing to a deeper, fulfilled meaning later explained in Hebrews.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch stress that the blood was divided into two halves, not because the parties were separate, but because one blood must first be sprinkled on the altar and then on the people. This single sacrificial blood, made expiatory and grace-filled through the altar, united God and Israel as a living bond, not by mixing human blood as pagans did.
Lange's Commentary Reformed 1857
Lange emphasizes that the elders saw the God of Israel in a vision, not as a physical form or the glory of Jehovah. The sapphire pavement beneath God’s feet, like the clear blue heaven, was a sign of covenant faithfulness and grace, not an objective image of God Himself.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that God called witnesses from Israel to observe His glory and testify to the covenant, strengthening the people's faith through their testimony. He also notes the deliberate order of approach: even those allowed near must first worship from a distance, teaching reverence in every step of communion with God.