Keluaran 19:16-19

19:16 On ¹  the third day in the morning there was thunder and lightning and a dense ²  cloud on the mountain, and the sound of a very loud ³  horn; ⁴  all the people who were in the camp trembled. 19:17 Moses brought the people out of the camp to meet God, and they took their place at the foot of the mountain. 19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, ⁵  and the whole mountain shook ⁶  violently. 19:19 When the sound of the horn grew louder and louder, ⁷  Moses was speaking ⁸  and God was answering him with a voice. ⁹ 

Keluaran 19:1

Israel at Sinai

19:1 ¹⁰ In the third month after the Israelites went out ¹¹  from the land of Egypt, on the very day, ¹²  they came to the Desert of Sinai.

Kolose 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:16

4:16 And after ¹⁵  you have read this letter, have it read ¹⁶  to the church of Laodicea. In turn, read the letter from Laodicea ¹⁷  as well.

[19:16]  ¹ tn Heb “and it was on.”

[19:16]  ² tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ³ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ⁴ tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[19:18]  ⁵ sn The image is that of a large kiln, as in Gen 19:28.

[19:18]  ⁶ tn This is the same word translated “trembled” above (v. 16).

[19:19]  ⁷ tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.

[19:19]  ⁸ tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).

[19:19]  ⁹ tn The text simply has בְּקוֹל (bÿqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God – but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.

[19:1]  ¹⁰ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ¹¹ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ¹² tn Heb “on this day.”

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:16]  ¹⁵ tn Grk “when.”

[4:16]  ¹⁶ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ¹⁷ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.