He then reads the book of the covenant to the people. They again promise obedience. Moses sprinkles blood on the people and declares, “Behold the blood of the covenant, which the LORD hath made with you concerning all these words.”

Where this fits in the story: Exodus 19–23 moves from covenant summons and divine speech to the people’s formal acceptance of the covenant. Words, sacrifice, altar, twelve-tribe representation, and blood all belong to the ratification scene.

Where Scripture takes it next: Jesus’ words over the cup—“my blood of the covenant”—and Hebrews’ discussion of covenant blood explicitly reuse this biblical covenant-blood world. Those later inspired interpretations provide the strongest Christian bridge; the individual details of the mountain scene should not each be turned into separate hidden prophecies.

Evidence boundary: Exodus distinguishes who may approach and where the altar stands, but it does not give enough topographical detail to draw a precise spiritual hierarchy from each physical position on the mountain.

Presence / covenant lens: Sinai comes after redemption from Egypt, not before it. Exodus 24 then ratifies covenant relationship with spoken words, Israel’s assent, sacrifice, and “blood of the covenant.” Jesus deliberately reuses that covenant-blood language at the Last Supper, while Jeremiah’s new-covenant promise supplies the later prophetic horizon.