Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹  to Israel ²  from Seir.

He appeared in splendor ³  from Mount Paran,

and came forth with ten thousand holy ones. ⁴ 

With his right hand he gave a fiery law ⁵  to them.

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Kisah Para Rasul 22:19

22:19 I replied, ⁶  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁷  who believed in you.

Mazmur 68:17

68:17 God has countless chariots;

they number in the thousands. ⁸ 

The Lord comes from Sinai in holy splendor. ⁹ 

Zakharia 14:5

14:5 Then you will escape ¹⁰  through my mountain valley, for the mountains will extend to Azal. ¹¹  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ¹²  of Judah. Then the Lord my God will come with all his holy ones with him.

Matius 25:31

The Judgment

25:31 “When ¹³  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ¹⁴  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁵  even prophesied of them, ¹⁶  saying, “Look! The Lord is coming ¹⁷  with thousands and thousands ¹⁸  of his holy ones,

Wahyu 5:11

5:11 Then ¹⁹  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ²⁰  number was ten thousand times ten thousand ²¹  – thousands times thousands –

[33:2]  ¹ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ² tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁴ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[22:19]  ⁶ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁷ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[68:17]  ⁸ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

[68:17]  ⁹ tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

[14:5]  ¹⁰ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ¹¹ sn Azal is a place otherwise unknown.

[14:5]  ¹² sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[25:31]  ¹³ tn Here δέ (de) has not been translated.

[12:22]  ¹⁴ tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”

[1:14]  ¹⁵ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ¹⁶ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹⁷ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹⁸ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[5:11]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ²⁰ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ²¹ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.