Keluaran 19:20

19:20 The Lord came down on Mount Sinai, on the top of the mountain, and the Lord summoned Moses to the top of the mountain, and Moses went up.

Keluaran 24:12

24:12 ¹ The Lord said to Moses, “Come up to me to the mountain and remain there, and I will give you the stone tablets ²  with ³  the law and the commandments that I have written, so that you may teach them.” ⁴ 

Keluaran 24:18

24:18 Moses went into the cloud when he went up ⁵  the mountain, and Moses was on the mountain forty days and forty nights. ⁶ 

Keluaran 34:2

34:2 Be prepared ⁷  in the morning, and go up in the morning to Mount Sinai, and station yourself ⁸  for me there on the top of the mountain.

Matius 17:1-3

The Transfiguration

17:1 Six days later ⁹  Jesus took with him Peter, James, and John the brother of James, ¹⁰  and led them privately up a high mountain. 17:2 And he was transfigured before them. ¹¹  His ¹²  face shone like the sun, and his clothes became white as light. 17:3 Then Moses ¹³  and Elijah ¹⁴  also appeared before them, talking with him.

Matius 17:2

17:2 And he was transfigured before them. ¹⁵  His ¹⁶  face shone like the sun, and his clothes became white as light.

Pengkhotbah 1:17-18

1:17 So I decided ¹⁷  to discern the benefit of ¹⁸  wisdom and knowledge over ¹⁹  foolish behavior and ideas; ²⁰ 

however, I concluded ²¹  that even ²²  this endeavor ²³  is like ²⁴  trying to chase the wind! ²⁵ 

1:18 For with great wisdom comes ²⁶  great frustration;

whoever increases his ²⁷  knowledge merely ²⁸  increases his ²⁹  heartache.

[24:12]  ¹ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

[24:12]  ² sn These are the stone tablets on which the Ten Commandments would be written. This is the first time they are mentioned. The commandments were apparently proclaimed by God first and then proclaimed to the people by Moses. Now that they have been formally agreed on and ratified, they will be written by God on stone for a perpetual covenant.

[24:12]  ³ tn Or “namely”; or “that is to say.” The vav (ו) on the noun does not mean that this is in addition to the tablets of stone; the vav is explanatory. Gesenius has “to wit”; see GKC 484-85 §154.a, n. 1(b).

[24:12]  ⁴ tn The last word of the verse is לְהוֹרֹתָם (lÿhorotam), the Hiphil infinitive construct of יָרָה (yarah). It serves as a purpose clause, “to teach them,” meaning “I am giving you this Law and these commands in order that you may teach them.” This duty to teach the Law will be passed especially to parents (Deut 6:6-9, 20-25) and to the tribe of Levi as a whole (Deut 33:9-10; Mal 2:1-9).

[24:18]  ⁵ tn The verb is a preterite with vav (ו) consecutive; here, the second clause, is subordinated to the first preterite, because it seems that the entering into the cloud is the dominant point in this section of the chapter.

[24:18]  ⁶ sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

[34:2]  ⁷ tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.

[34:2]  ⁸ sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.

[17:1]  ⁹ tn Grk “And after six days.”

[17:1]  ¹⁰ tn Grk “John his brother” with “his” referring to James.

[17:2]  ¹¹ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ¹² tn Here καί (kai) has not been translated.

[17:3]  ¹³ tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:3]  ¹⁴ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[17:2]  ¹⁵ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ¹⁶ tn Here καί (kai) has not been translated.

[1:17]  ¹⁷ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ¹⁸ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁹ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁰ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ²¹ tn Heb “I know.”

[1:17]  ²² tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ²³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁵ tn Heb “striving of wind.”

[1:18]  ²⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.