Lexical Summary
Sinay: Sinai
Original Word:סִינַי
Part of Speech:Proper Name Location
Transliteration:Ciynay
Pronunciation:see-nah'-ee
Phonetic Spelling:(see-nah'-ee)
KJV: Sinai
NASB:Sinai
Word Origin:[of uncertain derivation]
1. Sinai, mountain of Arabia
Strong's Exhaustive Concordance
Sinai
Of uncertain derivation; Sinai, mountain of Arabia -- Sinai.
NAS Exhaustive Concordance
Word Originprobably from the same as
SinDefinitionthe mountain where the law was given
NASB TranslationSinai (35).
Brown-Driver-Briggs
; — name of mountain of law-giving in J and especially P ( in E and especially D):
Judges 5:5;
Psalm 68:9;
Deuteronomy 33:2 (poem), also
Exodus 16:1 (P); usually (
Leviticus 7:38 +), rarely J,
Exodus 19:20,23 and perhaps
Exodus 34:2,4, elsewhere mostly P,
Exodus 24:16;
Exodus 31:18;
Exodus 34:29,32;
Leviticus 7:38;
Leviticus 25:1;
Leviticus 27:34; and
Leviticus 26:46 (H),
Numbers 3:1;
Numbers 28:6, also
Nehemiah 9:13; (
Numbers 1:19 +),
Exodus 19:1,2;
Leviticus 7:38;
Numbers 1:1,19;
Numbers 3:4,14;
Numbers 9:1,5;
Numbers 10:12;
Numbers 26:64;
Numbers 33:15,16 (all P); — in view of these facts, and of E's use of (q. v.), it is probably that
Exodus 19:11,18 (in E passages) are from R. — (). Identification dubious; local tradition names
Jebel Musa, mountain at southern end of peninsular between the two arms of Red Sea, so Rob
BR i. 90 ff., especially 119-122 compare Stanley
Sinai and Pal. 42 f. and elsewhere, specifically its northern spur,
Ras ‚afƒâfeh; but Lepsius
Briefe 345 ff., 416 ff. Eb
GS especially 392 ff. and others advocate
Serbal, northwest from
Jebel Musa (on tradition, cf Eb
ib. 413 ff.); see discussion Di
Exodus 19:1. Against both is the working of Egyptian mines in the peninsula as late as the 19th dynasty (see Eb
GS 135, 148 ff., 159, etc.), involving presence of soldiers there. This, and connection with Midian (compare also
Judges 5:5), have led to search for Sinai further northeast, near head of Gulf of Akaba, or even in Seir, so Say
Monuments 263 ff., compare GFM
Judges 5:5; 6:1 and
Yakut, cited by Id
179n. §, also see Gall
Altisr. Kultst. 12; on sanctity of the mountain see further RS
Sem i. 110 f., 2nd ed. 177 f. Sm
Rel. Geschichte. 30.
Topical Lexicon
Location and Physical SettingSinai is consistently portrayed as a real mountain in the southern wilderness that lies between Egypt and Canaan. The Pentateuch presents it as located “in the Desert of Sinai” (Exodus 19:1) and at the foot of a broad wilderness plain where Israel encamped for nearly a year (Exodus 19:2;Numbers 10:11-12). While later identification has centered on Jebel Musa or Ras es-Safsaf on the Sinai Peninsula, Scripture emphasizes the mountain’s isolation, arid surroundings, and sheer grandeur rather than pinpoint coordinates. It rises as a solitary peak amid desolate terrain, providing a natural arena for divine revelation.
The Theophany and Giving of the Law
Sinai reaches its theological zenith in the theophany ofExodus 19–20. The mountain quaked, was enveloped in thick cloud, thunder, lightning, trumpet blast, and fire, signaling Yahweh’s descent. “Mount Sinai was completely enveloped in smoke, because the LORD had descended on it in fire; the smoke rose like the smoke of a furnace, and the whole mountain trembled violently” (Exodus 19:18). Here the Ten Commandments and the foundational covenant statutes were given (Exodus 20–23), and the people, sprinkled with blood, bound themselves to obedience (Exodus 24:3-8). The scene defines the covenant relationship between Yahweh and Israel, marking Sinai as the birthplace of the nation’s constitutional faith.
Covenantal Significance
Sinai is the setting for key covenantal milestones:
• Ratification of the covenant and reading of the Book of the Covenant (Exodus 24:7).
• Provision of tabernacle instructions and priestly regulations (Exodus 25–31).
• Renewal after the golden calf incident, including the second set of tablets (Exodus 34:1-10).
• Additional holiness code and sacrificial legislation delivered “at Mount Sinai” (Leviticus 25:1; 27:34).
• Census, tribal organization, and marching orders commencing from Sinai (Numbers 1:1; 10:13).
Sinai thus functions as the covenant anchor linking divine revelation, law, worship, and national identity.
Duration of Israel’s Encampment
Israel arrived in the third month after leaving Egypt (Exodus 19:1) and departed in the twentieth day of the second month of the following year (Numbers 10:11). This extended stay allowed for covenant instruction, construction of the tabernacle, consecration of the priesthood, and preparation for onward journey—turning Sinai into a formative wilderness seminary.
Sinai and Priesthood
Aaron’s ordination and the inaugural sacrifices occur “before the LORD at the entrance to the Tent of Meeting” in the Sinai camp (Leviticus 8–9). The entire priestly system, including Day of Atonement rituals and holiness regulations, roots itself in revelation given at Sinai, linking the mountain inextricably to Israel’s worship life.
Sinai in the Historical Books
Outside the Pentateuch, the mountain serves as a theological touchstone rather than a travel destination. Deborah recounts divine marching from Seir and Sinai, where “the earth trembled, the heavens poured, the clouds poured down water” (Judges 5:5). The chronicler in Nehemiah’s prayer looks back to the covenant “made with them on Mount Sinai” (Nehemiah 9:13-14).
Sinai in the Psalms and Prophets
Psalm 68 celebrates the majestic procession from Sinai to Zion: “When you ascended on high… the LORD was among them at Sinai in holiness” (verses 17-18). The recollection of Sinai’s quaking contributes to the prophetic motif of earth-shaking divine intervention (cf.Habakkuk 3:3).
Sinai and New Testament Perspective
Though the Hebrew word does not reappear, the mountain’s significance echoes:
•Hebrews 12:18-24 contrasts the terror of Sinai with the accessibility of Zion in Christ.
•Galatians 4:24-26 uses “Mount Sinai” allegorically to represent the law’s bondage versus the freedom of the gospel.
These passages affirm that Sinai’s revelation was genuine yet preparatory, finding fulfillment in the new covenant.
Symbolism and Theology
1. Holiness: Restricted boundaries, cleansing rites, and mediatorial roles underscore divine holiness and human sinfulness.
2. Covenant Sovereignty: The mountain setting parallels ancient suzerainty treaties, highlighting Yahweh as King.
3. Mediation: Moses ascends and descends, prefiguring greater mediation fulfilled in Jesus Christ (1 Timothy 2:5).
4. Transformation: Israel departs Sinai commissioned as a covenant people, illustrating that revelation demands obedience and mission.
Geographical and Chronological Debates
While various peaks have been proposed, Scripture’s primary interest lies in theological geography—Sinai is the arena where heaven and earth meet. Chronologically, a fifteenth-century BC Exodus best fits the biblical data (1 Kings 6:1), placing the Sinai events around 1446-1445 BC.
Sinai’s Ongoing Ministry Relevance
• Upholds the enduring moral law encapsulated in the Ten Commandments.
• Models corporate worship ordered by divine revelation, not human innovation.
• Demonstrates the seriousness of idolatry and the necessity of atonement.
• Encourages reverent fear tempered by covenant grace, balancing transcendence and immanence.
• Invites believers to move from Sinai’s shadows to Zion’s substance while honoring the foundation laid at the mountain.
Principal Old Testament References
Exodus 16:1; 19:1-25; 24:16; 31:18; 34:2;Leviticus 7:38; 25:1;Numbers 3:1; 9:5; 10:12;Deuteronomy 33:2;Judges 5:5;Nehemiah 9:13;Psalm 68:8,17.
Sinai stands as the cradle of Israel’s covenant life, the stage of unparalleled theophany, and the enduring witness that the God who spoke in fire and cloud still speaks through His Word, accomplished and unveiled in Jesus Christ.
Forms and Transliterations
מִסִּינַ֥י מסיני סִ֠ינַי סִינַ֑י סִינַ֔י סִינַ֖י סִינַ֥י סִינַי֙ סִינָ֑י סִינָֽי׃ סיני סיני׃ mis·sî·nay missiNai missînay sî·nay sî·nāy siNai sînay sînāy
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