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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter introduces the solemnity of the giving of the law upon mount Sinai, which was one of the most striking appearances of the divine glory that ever was in this lower world. We have here, I. The circumstances of time and place, ver. 1, 2. II. The covenant between God and Israel settled in general. The gracious proposal God made to them (ver. 3-6), and their consent to the proposal, ver. 7, 8. III. Notice given three days before of God's design to give the law out of a thick cloud, ver. 9. Orders given to prepare the people to receive the law (ver. 10-13), and care taken to execute those orders, ver. 14, 15. IV. A terrible appearance of God's glory upon mount Sinai, ver. 16-20. V. Silence proclaimed, and strict charges given to the people to observe decorum while God spoke to them, ver. 21, &c.
Adam Clarke: Commentary on the Bible - 1831
The children of Israel, having departed from Rephidim, come to the wilderness of Sinai in the third month, Exo 19:1, Exo 19:2. Moses goes up into the mount to God, and receives a message which he is to deliver to the people, Exo 19:3-6. He returns and delivers it to the people before the elders, Exo 19:7. The people promise obedience, Exo 19:8. The Lord proposes to meet Moses in the cloud, Exo 19:9. He commands him to sanctify the people, and promises to come down visibly on Mount Sinai on the third day, Exo 19:10, Exo 19:11. He commands him also to set bounds, to prevent the people or any of the cattle from touching the mount, on pain of being stoned or shot through with a dart, Exo 19:12, Exo 19:13. Moses goes down and delivers this message, Exo 19:14, Exo 19:15. The third day is ushered in with the appearance of the thick cloud upon the mount, and with thunders, lightning, and the sound of a trumpet! at which the people are greatly terrified, Exo 19:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 19:1, The people arrive at Sinai; Exo 19:3, God's message by Moses unto the people out of the mount; Exo 19:8, The people's answer returned again; Exo 19:9, The people are prepared against the third day, for the giving of the law; Exo 19:12, The mountain must not be touched; Exo 19:16, The fearful presence of God upon the mount.
John Gill
INTRODUCTION TO EXODUS 19
In this chapter we have an account of the coming of the children of Israel to Mount Sinai, Ex 19:1, of the covenant made with them there, the proposal on the part of God, and their acceptance of it, Ex 19:3, the previous notice God gave three days before of his appearance on the mount, the orders for their preparation to meet him, and the execution of them, Ex 19:9, the awful and tremendous appearance of God upon the mount, Ex 19:6 and the strict charge given, that neither people nor priests should come near and gaze, only Moses and Aaron with him were to come up, bounds being set to prevent the rest, Ex 19:21, and the chapter is closed with observing, that Moses went down from the mount, and delivered to the people what the Lord spoke to and by him, Ex 19:25.
19:119:1: Յամսեանն երրորդի ելանելոյ որդւոցն Իսրայէլի յերկրէն Եգիպտացւոց. յաւուրն յայնմիկ եկին յանապատն Սինայ[658]։ [658] Ոմանք. Յամսեանն երկրորդի ելա՛՛... յանապատն ՚ի Սինայ։
1 Եգիպտացիների երկրից իսրայէլացիների դուրս գալուց երեք ամիս անց, առաջին իսկ օրը նրանք հասան Սինայի անապատը:
19 Երրորդ ամսուան մէջ՝ Իսրայէլի որդիներուն Եգիպտոսէն ելլելէն ետքը, նոյն օրը Սինայի անապատը հասան։
Յամսեանն երրորդի ելանելոյ որդւոցն Իսրայելի յերկրէն Եգիպտացւոց, յաւուրն յայնմիկ եկին յանապատն Սինայ:

19:1: Յամսեանն երրորդի ելանելոյ որդւոցն Իսրայէլի յերկրէն Եգիպտացւոց. յաւուրն յայնմիկ եկին յանապատն Սինայ[658]։
[658] Ոմանք. Յամսեանն երկրորդի ելա՛՛... յանապատն ՚ի Սինայ։
1 Եգիպտացիների երկրից իսրայէլացիների դուրս գալուց երեք ամիս անց, առաջին իսկ օրը նրանք հասան Սինայի անապատը:
19 Երրորդ ամսուան մէջ՝ Իսրայէլի որդիներուն Եգիպտոսէն ելլելէն ետքը, նոյն օրը Սինայի անապատը հասան։
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19:11: В третий месяц по исходе сынов Израиля из земли Египетской, в самый день новолуния, пришли они в пустыню Синайскую.
19:1 τοῦ ο the δὲ δε though; while μηνὸς μην.1 month τοῦ ο the τρίτου τριτος third τῆς ο the ἐξόδου εξοδος exodus τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἤλθοσαν ερχομαι come; go εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness τοῦ ο the Σινα σινα Sina
19:1 בַּ ba בְּ in † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third לְ lᵊ לְ to צֵ֥את ṣˌēṯ יצא go out בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בָּ֖אוּ bˌāʔû בוא come מִדְבַּ֥ר miḏbˌar מִדְבָּר desert סִינָֽי׃ sînˈāy סִינַי Sinai
19:1. mense tertio egressionis Israhel de terra Aegypti in die hac venerunt in solitudinem SinaiIn the third month of the departure of Israel out of the land of Egypt, on this day they came into the wilderness of Sinai:
1. In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
19:1. In the third month of the departure of Israel from the land of Egypt, in that day, they arrived in the wilderness of Sinai.
In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they [into] the wilderness of Sinai:

1: В третий месяц по исходе сынов Израиля из земли Египетской, в самый день новолуния, пришли они в пустыню Синайскую.
19:1
τοῦ ο the
δὲ δε though; while
μηνὸς μην.1 month
τοῦ ο the
τρίτου τριτος third
τῆς ο the
ἐξόδου εξοδος exodus
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
τοῦ ο the
Σινα σινα Sina
19:1
בַּ ba בְּ in
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third
לְ lᵊ לְ to
צֵ֥את ṣˌēṯ יצא go out
בְּנֵי־ bᵊnê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
בָּ֖אוּ bˌāʔû בוא come
מִדְבַּ֥ר miḏbˌar מִדְבָּר desert
סִינָֽי׃ sînˈāy סִינַי Sinai
19:1. mense tertio egressionis Israhel de terra Aegypti in die hac venerunt in solitudinem Sinai
In the third month of the departure of Israel out of the land of Egypt, on this day they came into the wilderness of Sinai:
19:1. In the third month of the departure of Israel from the land of Egypt, in that day, they arrived in the wilderness of Sinai.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Прямого указания на время прибытия евреев в пустыню Синайскую нет ни в данном месте, ни в параллельном ему Чис 10:11. Но так как еврейское выражение «ходеги» (месяц) употребляется в значении «новомесячия» (1: Цар 20:5; 4: Цар 4:23), то в соединении с числительным «гашшелиши» оно должно быть переведено: «в третье новомесячия», т. е. в первое число третьего месяца. Только при таком понимании становится понятной и дальнейшая фраза: «в этот именно день» («байом газзе»). Не будь точного определения времени прибытия, ранее она остается неясной. На первое число третьего месяца падает прибытие евреев к Синаю и по Иудейскому преданию, записанному в Талмуде.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: The Covenant of Sinai.B. C. 1491.
1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 2 For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. 3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. 7 And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him. 8 And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.
Here is, I. The date of that great charter by which Israel was incorporated. 1. The time when it bears date (v. 1)--in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice (ch. v. 3), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected. 2. The place whence it bears date--from Mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it.
II. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: Thus shalt thou say to the house of Jacob, and tell the children of Israel, v. 3. Here the learned bishop Patrick observes that the people are called by the names both of Jacob and Israel, to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called Israel. Now observe, 1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted ex mero motu--purely out of God's own good-will. Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Gal. iv. 9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable. (1.) He reminds them of what he had done for them, v. 4. He had righted them, and avenged them upon their persecutors and oppressors: "You have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:" He had given them unparalleled instances of his favour to them, and his care of them: I bore you on eagles' wings, a high expression of the wonderful tenderness God had shown for them. It is explained, Deut. xxxii. 11, 12. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to mount up with wings as eagles, Isa. xl. 31. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: I brought you unto myself. They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, the just for the unjust, that he might bring us to God. This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: You have seen what I did; so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the Old-Testament church is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with a high hand an out-stretched arm; but the New-Testament church is said to be gathered by the Lord Jesus, as a hen gathers her chickens under her wings (Matt. xxiii. 37), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer. (2.) He tells them plainly what he expected and required from them in one word, obedience (v. 5), that they should obey his voice indeed and keep his covenant. Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that in the day he brought them out of the land of Egypt this was the condition of the covenant, Obey my voice (Jer. vii. 23); and this he is said to protest earnestly to them, Jer. xi. 4, 7. Only obey indeed, not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience. (3.) He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant (v. 5, 6): Then you shall be a peculiar treasure to me. He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. [1.] God here asserts his sovereignty over, and propriety in, the whole visible creation: All the earth is mine. Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty. [2.] He appropriates Israel to himself, First, As a people dear unto him. You shall be a peculiar treasure; not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were precious in his sight and honourable (Isa. xliii. 4); he set his love upon them (Deut. vii. 7), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a peculiar people (Tit. ii. 14), his when he makes up his jewels. Secondly, As a people devoted to him, to his honour and service (v. 6), a kingdom of priests, a holy nation. All the Israelites, if compared with other people, were priests unto God, so near were they to him (Ps. cxlviii. 14), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might sacrifice to the Lord their God, as priests; they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests (Rev. i. 6), a chosen generation, a royal priesthood, 1 Pet. ii. 9.
III. Israel's acceptance of this charter, and consent to the conditions of it. 1. Moses faithfully delivered God's message to them (v. 7): He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. 2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente--without a dissentient voice (v. 8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them! 3. Moses, as a mediator, returned the words of the people to God, v. 8. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed days-man who lays his hand upon us both.
Adam Clarke: Commentary on the Bible - 1831
19:1: In the third month - This was called Sivan, and answers to our May. For the Jewish months, years, etc.
The same day - There are three opinions concerning the meaning of this place, which are supported by respectable arguments.
1. The same day means the same day of the third month with that, viz., the 15th, on which the Israelites had left Egypt.
2. The same day signifies here a day of the same number with the month to which it is applied, viz., the third day of the third month.
3. By the same day, the first day of the month is intended. The Jews celebrate the feast of pentecost fifty days after the passover: from the departure out of Egypt to the coming to Sinai were forty-five days; for they came out the fifteenth day of the first month, from which day to the first of the third month forty-five days are numbered. On the 2d day of this third month Moses went up into the mountain, when three days were given to the people to purify themselves; this gives the fourth day of the third month, or the forty-ninth from the departure out of Egypt. On the next day, which was the fiftieth from the celebration of the passover, the glory of God appeared on the mount; in commemoration of which the Jews celebrate the feast of pentecost. This is the opinion of St. Augustine and of several moderns, and is defended at large by Houbigant. As the word חדש chodesh, month, is put for new moon, which is with the Jews the first day of the month, this may be considered an additional confirmation of the above opinion.
The wilderness of Sinai - Mount Sinai is called by the Arabs Jibel Mousa or the Mount of Moses, or, by way of eminence, El Tor, The Mount. It is one hill, with two peaks or summits; one is called Horeb, the other Sinai. Horeb was probably its most ancient name, and might designate the whole mountain; but as the Lord had appeared to Moses on this mountain in a bush סנה seneh, Exo 3:2, from this circumstance it might have received the name of Sinai or הר סיני har Sinai, the mount of the bush or the mount of bushes; for it is possible that it was not in a single bush, but in a thicket of bushes, that the Angel of God made his appearance. The word bush is often used for woods or forests.
Albert Barnes: Notes on the Bible - 1834
19:1: The wilderness ... the desert of Sinai - If the mount from which the law was delivered be the rock of Ras Safsafeh, then the spacious plain of Er Rahah would be the "desert" of Sinai (see Exo 5:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: am 2513, bc 1491, An, Ex, Is, 1, Sivan
the third: Exo 12:2, Exo 12:6; Lev 23:16-18
came: Exo 16:1; Num 33:15
Carl Friedrich Keil and Franz Delitzsch
19:1
In the third month after their departure from Egypt, the Israelites arrived at Sinai, proceeding from Rephidim into the desert of Sinai, and encamping there before the mountain. On what day of the month, the received text does not state. The striking expression הזּה בּיּום ("the same day"), without any previous notice of the day, cannot signify the first day of the month; nor can השּׁלישׁי החדשׁ signify the third new moon in the year, and be understood as referring to the first day of the third month. For although, according to the etymology of חדשׁ (from חדשׁ to be new), it might denote the new moon, yet in chronological data it is never used in this sense; but the day of the month is invariably appended after the month itself has been given (e.g., לחדשׁ אחד Ex 40:2, Ex 40:17; Gen 8:5, Gen 8:13; Num 1:1; Num 29:1; Num 33:38, etc.). Moreover, in the Pentateuch the word חדשׁ never signifies new moon; but the new moons are called חדשׁים ראשׁי (Num 10:10; Num 28:11, cf. Hengstenberg, Dissertations, vol. ii. 297). And even in such passages as 1Kings 20:5; 1Kings 18:24; 4Kings 4:23; Amos 8:5; Is 1:13, etc., where חדשׁ is mentioned as a feast along with the Sabbaths and other feasts, the meaning new moon appears neither demonstrable nor necessary, as חדשׁ in this case denotes the feast of the month, the celebration of the beginning of the month. If, therefore, the text is genuine, and the date of the month has not dropt out (and the agreement of the ancient versions with the Masoretic text favours this conclusion), there is no other course open, than to understand יום, as in Gen 2:4 and Num 3:1, and probably also in the unusual expression החדשׁ יום, Ex 40:2, in the general sense of time; so that here, and also in Num 9:1; Num 20:1, the month only is given, and not the day of the month, and it is altogether uncertain whether the arrival in the desert of Sinai took place on one of the first, one of the middle, or one of the last days of the month. The Jewish tradition, which assigns the giving of the law to the fiftieth day after the Passover, is of far too recent a date to pass for historical (see my Archologie, 83, 6).
The desert of Sinai is not the plain of er Rahah to the north of Horeb, but the desert in front (נגד) of the mountain, upon the summit of which Jehovah came down, whilst Moses ascended it to receive the law (Ex 19:20 and Ex 34:2). This mountain is constantly called Sinai so long as Israel stayed there (Ex 19:18, Ex 19:20, Ex 19:23, Ex 24:16; Ex 34:2, Ex 34:4, Ex 34:29, Ex 34:32; Lev 7:38; Lev 25:1; Lev 26:46; Lev 27:34; Num 3:1; see also Num 28:6 and Deut 33:2); and the place of their encampment by the mountain is also called the "desert of Sinai," never the desert of Horeb (Lev 7:38; Num 1:1, Num 1:19; Num 3:14; Num 9:1; Num 10:12; Num 26:64; Num 33:15). But in Ex 33:6 this spot is designated as "Mount Horeb," and in Deuteronomy, as a rule, it is spoken of briefly as "Horeb" (Deut 1:2, Deut 1:6, Deut 1:19; Deut 4:10, Deut 4:15; Deut 5:2; Deut 9:8; Deut 18:16; Deut 29:1). And whilst the general identity of Sinai and Horeb may be inferred from this; the fact, that wherever the intention of the writer is to give a precise and geographical description of the place where the law was given, the name Sinai is employed, leads to the conclusion that the term Horeb was more general and comprehensive than that of Sinai; in other words, that Horeb was the range of which Sinai was one particular mountain, which only came prominently out to view when Israel had arrived at the mount of legislation. This distinction between the two names, which Hengstenberg was the first to point out and establish (in his Dissertations, vol. ii. p. 325), is now generally admitted; so that the only room that is left for any difference of opinion is with reference to the extent of the Horeb range. There is no ground for supposing that the name Horeb includes the whole of the mountains in the Arabian peninsula. Sufficient justice is done to all the statements in the Bible, if we restrict this name to the southern and highest range of the central mountains-to the exclusion, therefore, of the Serbal group.
(Note: This hypothesis advocated by Lepsius, that Sinai or Horeb is to be sought for in Serbal, has very properly met with no favour. For the objections to this, see Ritter, Erdkunde 14, pp. 738ff.; and Kurtz, History of O.C., vol. iii. p. 94ff.)
This southern range, which Arabian geographers and the Bedouins call Jebel Tur or Jebel Tur Sina, consists of three summits: (1) a central one, called by the Arabs Jebel Musa (Moses' Mountain), and by Christians either Horeb or else Horeb-Sinai, in which case the northern and lower peak, or Ras es Sufsafeh, is called Horeb, and the southern and loftier one Sinai; (2) a western one, called Jebel Humr, with Mount Catherine on the south, the loftiest point in the whole range; and (3) an eastern one, called Jebel el Deir (Convent Mountain) or Episteme (vide Ritter, 14, pp. 527ff.). - Near this range there are two plains, which furnish space enough for a large encampment. One of these is the plain of er Rahah, on the north and north-west of Horeb-Sinai, with a level space of an English square mile, which is considerably enlarged by the Sheikh valley that opens into it from the east. At its southern extremity Horeb, with its granite rocks, runs almost precipitously to the height of 1200 or 1500 feet; and towards the west it is also shut in as with a wall by the equally precipitous spurs of Jebel Humr. The other plain, which is called Sebayeh, lies to the south-east of Sinai, or Jebel Musa in the more restricted sense; it is from 1400 to 1800 feet broad, 12,000 feet long, and is shut in towards the south and east by mountains, which rise very gently, and do not reach any considerable height. There are three wadys leading to this plain from er Rahah and the Sheikh valley. The most westerly of these, which separates Horeb-Sinai from Jebel Humr with Mount Catherine on the south, is called el Leja, and is a narrow defile full of great blocks of stone, and shut in towards the south like a cul de sac by Mount Catherine. The central one, which separates Horeb from Jebel Deir, is Wady Shoeib (Jethro valley), with the convent of Sinai in it, which is also called the Convent Valley in consequence. This is less confined, and not so much strewed with stones; towards the south it is not quite shut in, and yet not quite open, but bounded by a steep pass and a grassy mountain-saddle, viz., the easily accessible Jebel Sebayeh. The third and most easterly is the Wady es Sebayeh, which is from 400 to 600 feet broad, and leads form the Sheikh valley, in a southern and south-westerly direction, to the plain of the same name, which stretches like an amphitheatre to the southern slope of Sinai, or Jebel Musa, in the more restricted sense. When seen from this plain, "Jebel Musa has the appearance of a lofty and splendid mountain cone, towering far above the lower gravelly hills by which it is surrounded" (Ritter, pp. 540, 541).
Since Robinson, who was the first to describe the plain of er Rahah, and its fitness for the encampment of Israel, visited Sinai, this plain has generally been regarded as the site where Israel encamped in the "desert of Sinai." Robinson supposed that he had discovered the Sinai of the Bible in the northern peak of Mount Horeb, viz., Ras es Sufsafeh. But Ritter, Kurtz, and others have followed Laborde and Fa. A. Strauss, who were the first to point out the suitableness of the plain of Sebayeh to receive a great number of people, in fixing upon Jebel Musa in the stricter sense, the southern peak of the central group, which tradition had already indicated as the scene of the giving of the law, as the true Mount Sinai, where Moses received the laws from God, and the plain of Sebayeh as the spot to which Moses led the people (i.e., the men) on the third day, out of the camp of God and through the Sebayeh valley (Ex 19:16). For this plain is far better adapted to be the scene of such a display of the nation, than the plain of er Rahah: first, because the hills in the background slope gradually upwards in the form of an amphitheatre, and could therefore hold a larger number of people;
(Note: "Sinai falls towards the south for about 2000 feet into low granite hills, and then into a large plain, which is about 1600 feet broad and nearly five miles long, and rises like an amphitheatre opposite to the mountain both on the south and east. It is a plain that seems made to accommodate a large number gathered round the foot of the mountain" (Strauss, p. 135).)
whereas the mountains which surround the plain of er Rahah are so steep and rugged, that they could not be made use of in arranging the people: - and secondly, because the gradual sloping of the plain upwards, both on the east and south, would enable even the furthest rows to see Mount Sinai in all its majestic grandeur; whereas the plain of er Rahah slopes downwards towards the north, so that persons standing in the background would be completely prevented by those in front from seeing Ras es Sufsafeh. - If, however, the plain of es Sebayeh so entirely answers to all the topographical data of the Bible, that we must undoubtedly regard it as the spot where the people of God were led up to the foot of the mountain, we cannot possibly fix upon the plain of er Rahah as the place of encampment in the desert of Sinai. The very expression "desert of Sinai," which is applied to the place of encampment, is hardly reconcilable with this opinion. For example, if the Sinai of the Old Testament is identical with the present Jebel Musa, and the whole group of mountains bore the name of Horeb, the plain of er Rahah could not with propriety be called the desert of Sinai, for Sinai cannot even be seen from it, but is completely hidden by the Ras es Sufsafeh of Horeb. Moreover, the road from the plain of er Rahah into the plain of es Sebayeh through the Sebayeh valley is so long and so narrow, that the people of Israel, who numbered more than 600,000 men, could not possibly have been conducted from the camp in er Rahah into the Sebayeh plain, and so up to Mount Sinai, and then, after being placed in order there, and listening to the promulgation of the law, have returned to the camp again, all in a single day. The Sebayeh valley, or the road from the Sheikh valley to the commencement of the plain of Sebayeh, is, it is true, only an hour long. But we have to add to this the distance from the point at which the Sebayeh valley opens into the Sheikh valley to the western end of the plain of er Rahah, viz., two hours' journey, and the length of the plain of Sebayeh itself, which is more than five miles long; so that the Israelites, at least those who were encamped in the western part of the plain of er Rahah, would have to travel four or five hours before they could be posted at the foot of Sinai.
(Note: Some Englishmen who accompanied F. A. Strauss "had taken three-quarters of an hour for a fast walk from the Sebayeh plain to Wady es Sheikh;" so that it is not too much to reckon an hour for ordinary walking. Dbel tool quite six hours to go round Horeb-Sinai, which is only a little larger than Jebel Deir; so that at least three hours must be reckoned as necessary to accomplish the walk from the eastern end of the plain of er Rahah through the Wady Sebayeh to the foot of Sinai. And Robinson took fifty minutes to go with camels from the commencement of the Sheikh valley, at the end of the Convent Valley, to the point at which it is joined by the valley of Sebayeh (Palestine i. p. 215).)
Tischendorf calls this a narrow, bad road, which the Israelites were obliged to pass through to Sinai, when they came out of the Sheikh valley. At any rate, this is true of the southern end of the valley of Sebayeh, from the point at which it enters the plain of Sebayeh, where we can hardly picture it to ourselves as broad enough for two hundred men to walk abreast in an orderly procession through the valley;
(Note: We are still in want of exact information from travellers as to the breadth of the southern end of the valley of Sebayeh. Ritter merely states, on the ground of MS notes in Strauss' diary, that "at first it is somewhat contracted on account of projections in the heights by which it is bounded towards the south, but it still remains more than 500 feet broad." And "when it turns towards the north-west, the wady is considerably widened; so that at the narrowest points it is more than 600 feet broad. And very frequently, at the different curves in the valley, large basins are formed, which would hold a considerable number of people.")
consequently, 600,000 men would have required two hours' time simply to pass through the narrow southern end of the valley of Sebayeh. Now, it is clear enough from the narrative itself that Moses did not take merely the elders, as the representatives of the nation, from the camp to the mountain to meet with God (Ex 19:17), but took the whole nation, that is to say, all the adult males of 20 years old and upwards; and this is especially evident from the command so emphatically and repeatedly given, that no one was to break through the hedge placed round the mountain. It may also be inferred from the design of the revelation itself, which was intended to make the deepest impression upon the whole nation of that majesty of Jehovah and the holiness of His law.
Under these circumstances, if the people had been encamped in the plain of er Rahah and the Sheikh valley, they could not have been conducted to the foot of Sinai and stationed in the plain of Sebayeh in the course of six hours, and then, after hearing the revelation of the law, have returned to their tents on the same day; even assuming, as Kurtz does (iii. p. 117), that "the people were overpowered by the majesty of the promulgation of the law, and fled away in panic;" for flight through so narrow a valley would have caused inevitable confusion, and therefore would have prevented rather than facilitated rapidity of movement. There is not a word, however, in the original text about a panic, or about the people flying (see Ex 20:18): it is merely stated, that as soon as the people witnessed the alarming phenomena connected with the descent of God upon the mountain, they trembled in the camp (Ex 19:16), and that when they were conducted to the foot of the mountain, and "saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking," and heard the solemn promulgation of the decalogue, they trembled (ינעוּ, Ex 19:16), and said to Moses, through their elders and the heads of tribes, that they did not wish God to speak directly to them any more, but wished Moses to speak to God and listen to His words; whereupon, after God had expressed His approval of these words of the people, Moses directed the people to return to their tents (Ex 20:18.; Deut 5:23-30). If, again, we take into consideration, that after Moses had stationed the people at the foot of the mountain, he went up to God to the summit of Sinai, and came down again at the command of God to repeat the charge to the people, not to break through the hedge round the mountain (Ex 19:20-25), and it was not till after this, that God proclaimed the decalogue, and that this going up and down must also have taken up time, it cannot have been for so very short a time that the people continued standing round the bottom of the mountain. But if all these difficulties be regarded as trivial, and we include the evening and part of the night in order to afford time for the people to return to their tents; not only is there nothing in the biblical text to require the hypothesis which assigns the encampment to the plain of er Rahah, and the posting of the people at Sinai to the plain of Sebayeh, but there are various allusions which seem rather to show that such a hypothesis is inadmissible. It is very obvious from Ex 24:17, that the glory of the Lord upon the top of the mountain could be seen from the camp; and from Ex 34:1-3, that the camp, with both the people and their cattle in it, was so immediately in the neighbourhood of Sinai, that the people could easily have ascended the mountain, and the cattle could have grazed upon it. Now this does not apply in the least to the plain of er Rahah, from which not even the top of Jebel Musa can be seen, and where the cattle could not possibly have grazed upon it, but only to the plain of Sebayeh; and therefore proves that the camp in "the desert of Sinai" is not to be sought for in the plain of er Rahah, but in the plain of Sebayeh, which reaches to the foot of Sinai. If it should be objected, on the other hand, that there is not room in this plain for the camp of the whole nation, this objection is quite as applicable to the plain of er Rahah, which is not large enough in itself to take in the entire camp, without including a large portion of the Sheikh valley; and it loses all its force from the fact, that the mountains by which the plain of Sebayeh is bounded, both on the south and east, rise so gently and gradually, that they could be made use of for the camp, and on these sides therefore the space is altogether unlimited, and would allow of the widest dispersion of the people and their flocks.
Geneva 1599
19:1 In the (a) third month, when the children of Israel were gone forth out of the land of Egypt, the same (b) day came they [into] the wilderness of Sinai.
(a) Which was in the beginning of the month of Sivan, containing part of May and part of June.
(b) That they departed from Rephidim.
John Gill
19:1 In the third month, when the children of Israel were gone forth out of the land of Egypt,.... Which was the month Sivan, and answers to part of May and part of June:
the same day came they into the wilderness of Sinai; which had its name from the mountain situated in it, and that from the bushes which grew upon it. Justin (z) calls it Synan, which he says Moses occupied, and Strabo (a), Sinnan. Hither they came either on the same day they came from Rephidim; which, according to Bunting (b), were eight miles from it, or on the same day of the month, as to number, that is, on the third day of the third month; and so Jerom (c) and others say it was on the forty seventh day after their coming out of Egypt, three days after which they received the law on Mount Sinai, it being a generally received notion that the law was given fifty days after the passover; hence the feast of weeks is called from thence the feast of pentecost, or fifty days: or rather this was the first day of the month, as Jarchi and R. Moses; with which agrees the Targum of Jonathan; and so was the forty fifth of their coming out of Egypt, five days after which they received the law; it being a tradition with the Jews, as Aben Ezra observes, that that was given on the sixth of Sivan, and may be accounted for thus; on the first day they came to Sinai, and encamped there, on the day following Moses went up to God, Ex 19:3, on the third day Moses gathered the elders together, Ex 19:7, and declared to them the words of God, and on the third day after that, which was the sixth, the law was delivered to them.
(z) E Trogo, l. 36. c. 2. (a) Geograph. l. 16. p. 520. (b) Travels, p. 82. (c) Epist. Fabiolae de 42 mansion. fol. 15. c. 1. tom. 3.
John Wesley
19:1 In the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over - spread it.
Robert Jamieson, A. R. Fausset and David Brown
19:1 ARRIVAL AT SINAI. (Exo. 19:1-25)
In the third month--according to Jewish usage, the first day of that month--"same day."--It is added, to mark the time more explicitly, that is, forty-five days after Egypt--one day spent on the mount (Ex 19:3), one returning the people's answer (Ex 19:7-8), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, that is, the fiftieth day, was the inauguration of the Old Testament church, and the divine wisdom is apparent in the selection of the same reason for the institution of the New Testament church (Jn 1:17; Acts 2:1).
19:219:2: Չուեցին յՌափիդիմայ, եւ եկին յանապատն Սինայի. եւ բանակեցան յանապատի անդ. եւ բանակեցաւ Իսրայէլ անդ հանդէ՛պ լերինն։
2 Նրանք դուրս գալով Ռափիդիմից, եկան Սինայի անապատը եւ կայք հաստատեցին այնտեղ, անապատում: Իսրայէլացիները կայք հաստատեցին այնտեղ, լերան դիմաց:
2 Քանզի Ռափիդիմէ չուեցին ու Սինայի անապատը գացին ու անապատին մէջ բանակ դրին։ Իսրայէլ հոն լերանը դէմ բանակ դրաւ։
Չուեցին յՌափիդիմայ եւ եկին յանապատն Սինայի, եւ բանակեցան յանապատի անդ. եւ բանակեցաւ Իսրայէլ անդ հանդէպ լերինն:

19:2: Չուեցին յՌափիդիմայ, եւ եկին յանապատն Սինայի. եւ բանակեցան յանապատի անդ. եւ բանակեցաւ Իսրայէլ անդ հանդէ՛պ լերինն։
2 Նրանք դուրս գալով Ռափիդիմից, եկան Սինայի անապատը եւ կայք հաստատեցին այնտեղ, անապատում: Իսրայէլացիները կայք հաստատեցին այնտեղ, լերան դիմաց:
2 Քանզի Ռափիդիմէ չուեցին ու Սինայի անապատը գացին ու անապատին մէջ բանակ դրին։ Իսրայէլ հոն լերանը դէմ բանակ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:22: И двинулись они из Рефидима, и пришли в пустыню Синайскую, и расположились там станом в пустыне; и расположился там Израиль станом против горы.
19:2 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove ἐκ εκ from; out of Ραφιδιν ραφιδιν and; even ἤλθοσαν ερχομαι come; go εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness τοῦ ο the Σινα σινα Sina καὶ και and; even παρενέβαλεν παρεμβαλλω insert against; interpose ἐκεῖ εκει there Ισραηλ ισραηλ.1 Israel κατέναντι κατεναντι opposite; before τοῦ ο the ὄρους ορος mountain; mount
19:2 וַ wa וְ and יִּסְע֣וּ yyisʕˈû נסע pull out מֵ mē מִן from רְפִידִ֗ים rᵊfîḏˈîm רְפִידִים Rephidim וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come מִדְבַּ֣ר miḏbˈar מִדְבָּר desert סִינַ֔י sînˈay סִינַי Sinai וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יִּֽחַן־ yyˈiḥan- חנה encamp שָׁ֥ם šˌām שָׁם there יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart הָ hā הַ the הָֽר׃ hˈār הַר mountain
19:2. nam profecti de Raphidim et pervenientes usque in desertum Sinai castrametati sunt in eodem loco ibique Israhel fixit tentoria e regione montisFor departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.
2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they pitched in the wilderness; and there Israel camped before the mount.
19:2. Thus, setting out from Raphidim, and going directly to the desert of Sinai, they encamped in the same place, and there Israel pitched their tents away from the region of the mountain.
For they were departed from Rephidim, and were come [to] the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount:

2: И двинулись они из Рефидима, и пришли в пустыню Синайскую, и расположились там станом в пустыне; и расположился там Израиль станом против горы.
19:2
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
ἐκ εκ from; out of
Ραφιδιν ραφιδιν and; even
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
τοῦ ο the
Σινα σινα Sina
καὶ και and; even
παρενέβαλεν παρεμβαλλω insert against; interpose
ἐκεῖ εκει there
Ισραηλ ισραηλ.1 Israel
κατέναντι κατεναντι opposite; before
τοῦ ο the
ὄρους ορος mountain; mount
19:2
וַ wa וְ and
יִּסְע֣וּ yyisʕˈû נסע pull out
מֵ מִן from
רְפִידִ֗ים rᵊfîḏˈîm רְפִידִים Rephidim
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
מִדְבַּ֣ר miḏbˈar מִדְבָּר desert
סִינַ֔י sînˈay סִינַי Sinai
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יִּֽחַן־ yyˈiḥan- חנה encamp
שָׁ֥ם šˌām שָׁם there
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
הָ הַ the
הָֽר׃ hˈār הַר mountain
19:2. nam profecti de Raphidim et pervenientes usque in desertum Sinai castrametati sunt in eodem loco ibique Israhel fixit tentoria e regione montis
For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.
19:2. Thus, setting out from Raphidim, and going directly to the desert of Sinai, they encamped in the same place, and there Israel pitched their tents away from the region of the mountain.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Гора Синай, против которой расположились станом евреи и на которой совершилось впоследствии законодательство, относится по более распространенному христианскому преданию к юго-восточной группе гор Синайского полуострова и отождествляется с той, у подножия которой находится монастырь святой Екатерины. Отождествление горы законодательства с горой Сербал, находящейся вблизи города Фарана, не может быть допущено потому, что она не видна на близком расстоянии, — закрывается другими горами, а между тем, по свидетельству Библии, вершина горы законодательства была видна евреям, стоящим при ее подошве (20:18; 19:17). Кроме того, окружающие Сербал долины невелики, не отличаются ровностью, одним словом — не представляют места, необходимого для расположения еврейского стана.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: Rephidim: Exo 17:1, Exo 17:8
the desert: Mount Sinai, called by the Arabs Jibbel Mousa, the Mountain of Moses, and sometimes by way of eminence, El Tor, the Mount, is a range of mountains in the peninsula formed by the gulfs of the Red Sea. It consists of several peaks, the principal of which are Horeb and Sinai; the former, still called Oreb, being on the west, and the latter, called Tur Sina, on the east, at the foot of which is the convent of St. Catherine. Dr. Shaw conceives that the wilderness of Sinai, properly so called, is that part which is to the eastward of this mount; so that the removal of the Israelites from Rephidim, which was on the West, to the desert of Sinai, was only removing from one part of the mountain to another.
camped: Exo 3:1, Exo 3:12, Exo 18:5; Act 7:30, Act 7:38; Gal 4:24
John Gill
19:2 For they were departed from Rephidim,.... After they had fought with Amalek, and came to the western part of the mount to Horeb, where the rock was smitten for them; and they were come from that now, and encamped at Sinai, after Jethro had paid a visit to Moses:
and were come to the desert of Sinai, and had pitched in this wilderness; that is, of Sinai, as in the preceding verse:
and there Israel encamped before the mount; Mount Sinai, from whence the desert or wilderness was called. This, as Jarchi says, was on the east side of the mount; Horeb and Sinai were but one and the same mountain, which had two tops. Horeb was on the western side, near to which lay the plain of Rephidim; and Sinai was on the eastern side, on which the wilderness of that name bordered: so that the children of Israel, when they came from Rephidim, came from the western side, and took a circuit about and came to the eastern; which, according to a fore mentioned writer, was eight miles, and was the twelfth station or mansion of the children of Israel. This number twelve is taken notice of by some, as having something singular and peculiar in it; there were the twelve tribes of Israel, and at their twelfth mansion the law was given them; Christ had twelve apostles, and there are twelve foundations of the new Jerusalem, and 12,000 were sealed out of every tribe of Israel.
Robert Jamieson, A. R. Fausset and David Brown
19:2 were come to the desert of Sinai--The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure.
and there Israel camped before the mount--Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert--the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley--a long flat valley--about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [BONAR].
19:319:3: Եւ Մովսէս ել ՚ի լեառնն Աստուծոյ։ եւ կոչեաց զնա Աստուած ՚ի լեռնէ անտի եւ ասէ. Ա՛յսպէս ասասցես տանն Յակոբայ, եւ պատմեսցես որդւոցն Իսրայէլի։
3 Մովսէսը բարձրացաւ Աստծու լեռը: Աստուած լերան վրայից կանչեց նրան ու ասաց. «Այսպէս կ’ասես Յակոբի յետնորդներին եւ կը յայտնես Իսրայէլի որդիներին.
3 Մովսէս Աստուծոյ ելաւ ու Տէրը լեռնէն կանչեց զանիկա՝ ըսելով. «Յակոբին տանը այսպէս ըսես եւ Իսրայէլին որդիներուն իմացնես.
Եւ Մովսէս ել [244]ի լեառնն Աստուծոյ``. եւ կոչեաց զնա [245]Աստուած ի լեռնէ անտի եւ ասէ. Այսպէս ասասցես տանն Յակոբայ, եւ պատմեսցես որդւոցն Իսրայելի:

19:3: Եւ Մովսէս ել ՚ի լեառնն Աստուծոյ։ եւ կոչեաց զնա Աստուած ՚ի լեռնէ անտի եւ ասէ. Ա՛յսպէս ասասցես տանն Յակոբայ, եւ պատմեսցես որդւոցն Իսրայէլի։
3 Մովսէսը բարձրացաւ Աստծու լեռը: Աստուած լերան վրայից կանչեց նրան ու ասաց. «Այսպէս կ’ասես Յակոբի յետնորդներին եւ կը յայտնես Իսրայէլի որդիներին.
3 Մովսէս Աստուծոյ ելաւ ու Տէրը լեռնէն կանչեց զանիկա՝ ըսելով. «Յակոբին տանը այսպէս ըսես եւ Իսրայէլին որդիներուն իմացնես.
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19:33: Моисей взошел к Богу [на гору], и воззвал к нему Господь с горы, говоря: так скажи дому Иаковлеву и возвести сынам Израилевым:
19:3 καὶ και and; even Μωυσῆς μωσευς Mōseus; Mosefs ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τοῦ ο the θεοῦ θεος God καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him ὁ ο the θεὸς θεος God ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount λέγων λεγω tell; declare τάδε οδε further; this ἐρεῖς ερεω.1 state; mentioned τῷ ο the οἴκῳ οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀναγγελεῖς αναγγελλω announce τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
19:3 וּ û וְ and מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עָלָ֖ה ʕālˌā עלה ascend אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אֵלָ֤יו ʔēlˈāʸw אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִן־ min- מִן from הָ hā הַ the הָ֣ר hˈār הַר mountain לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֤ה kˈō כֹּה thus תֹאמַר֙ ṯōmˌar אמר say לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and תַגֵּ֖יד ṯaggˌêḏ נגד report לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:3. Moses autem ascendit ad Deum vocavitque eum Dominus de monte et ait haec dices domui Iacob et adnuntiabis filiis IsrahelAnd Moses went up to God; and the Lord called unto him from the mountain, and said: Thus shalt thou say to the house of Jacob, and tell the children of Israel:
3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel;
19:3. Then Moses ascended to God. And the Lord called to him from the mountain, and he said: “This you shall say to the house of Jacob, and announce to the sons of Israel:
And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel:

3: Моисей взошел к Богу [на гору], и воззвал к нему Господь с горы, говоря: так скажи дому Иаковлеву и возвести сынам Израилевым:
19:3
καὶ και and; even
Μωυσῆς μωσευς Mōseus; Mosefs
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
ο the
θεὸς θεος God
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
λέγων λεγω tell; declare
τάδε οδε further; this
ἐρεῖς ερεω.1 state; mentioned
τῷ ο the
οἴκῳ οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀναγγελεῖς αναγγελλω announce
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
19:3
וּ û וְ and
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עָלָ֖ה ʕālˌā עלה ascend
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אֵלָ֤יו ʔēlˈāʸw אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִן־ min- מִן from
הָ הַ the
הָ֣ר hˈār הַר mountain
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֤ה kˈō כֹּה thus
תֹאמַר֙ ṯōmˌar אמר say
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
תַגֵּ֖יד ṯaggˌêḏ נגד report
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:3. Moses autem ascendit ad Deum vocavitque eum Dominus de monte et ait haec dices domui Iacob et adnuntiabis filiis Israhel
And Moses went up to God; and the Lord called unto him from the mountain, and said: Thus shalt thou say to the house of Jacob, and tell the children of Israel:
19:3. Then Moses ascended to God. And the Lord called to him from the mountain, and he said: “This you shall say to the house of Jacob, and announce to the sons of Israel:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Речь Господа направлена к тому, чтобы побудить евреев дать добровольное согласие на вступление с Ним в завет. Оно прежде всего вызывается их религиозным опытом, — «вы видели». Этот опыт есть знание Божественного Правосудия по отношению к врагам, — «вы видели, что Я сделал египтянам», и милости к ним самим. Всемогущей силой Божией евреи избавлены от рабства и приведены в безопасное место, место явления и откровения славы Всевышнего (к Себе). Эти прежние милости, возбуждая в народе ревность к исполнению воли Божьей, должны служить для него залогом, ручательством получения новых благодеяний.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3-15: The Approach of God Announced.B. C. 1491.
9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD. 10 And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, 11 And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai. 12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: 13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. 14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes. 15 And he said unto the people, Be ready against the third day: come not at your wives.
Here, I. God intimates to Moses his purpose of coming down upon mount Sinai, in some visible appearance of his glory, in a thick cloud (v. 9); for he said that he would dwell in the thick darkness (2 Chron. vi. 1), and make this his pavilion (Ps. xviii. 11), holding back the face of his throne when he set it upon mount Sinai, and spreading a cloud upon it, Job xxvi. 9. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down in the sight of all the people (v. 11); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: That they may hear when I speak with thee, and believe thee for ever, v. 9. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Matt. iii. 17), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles (Acts ii. 3), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, John vii. 17.
II. He orders Moses to make preparation for this great solemnity, giving him two days' time for it.
1. He must sanctify the people (v. 10), as Job, before this, sent and sanctified his sons, Job i. 5. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. "Sanctify them," that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready," v. 11. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. Two things particularly prescribed as signs and instances of their preparation:-- (1.) In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must wash their clothes (v. 10), and they did so (v. 14); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Ps. xxvi. 6; Isa. i. 16-18; Heb. x. 22. (2.) In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not come at their wives, v. 15. See 1 Cor. vii. 5.
2. He must set bounds about the mountain, v. 12, 13. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb. xii. 28; Ps. ii. 11. (2.) The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb. x. 19.
3. He must order the people to attend upon the summons that should be given (v. 13): "When the trumpet soundeth long then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, Deut. xxxiii. 3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.
Adam Clarke: Commentary on the Bible - 1831
19:3: Moses went up unto God - It is likely that the cloud which had conducted the Israelitish camp had now removed to the top of Sinai; and as this was the symbol of the Divine presence, Moses went up to the place, there to meet the Lord.
The Lord called unto him - This, according to St. Stephen, was the Angel of the Lord, Act 7:38. And from several scriptures we have seen that the Lord Jesus was the person intended; see Clarke's note on Gen 16:7; see Clarke's note on Gen 18:13; see Clarke's note on Exo 3:2.
Albert Barnes: Notes on the Bible - 1834
19:3: Moses went up unto God - This seems to imply that the voice was heard by Moses as he was ascending the mount.
House of Jacob - This expression does not occur elsewhere in the Pentateuch. It has a special fitness here, referring doubtless to the special promises made to the Patriarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: went up: Exo 20:21, Exo 24:15-18, Exo 34:2; Deut. 5:5-31; Act 7:38
called: Exo 3:4
Carl Friedrich Keil and Franz Delitzsch
19:3
Moses had known from the time of his call that Israel would serve God on this mountain (Ex 3:12); and as soon as the people were encamped opposite to it, he went up to God, i.e., up the mountain, to the top of which the cloud had probably withdrawn. There God gave him the necessary instructions for preparing for the covenant: first of all assuring him, that He had brought the Israelites to Himself to make them His own nation, and that He would speak to them from the mountain (Ex 19:4-9); and then ordering him to sanctify the people for this revelation of the Lord (Ex 19:10-15). The promise precedes the demand; for the grace of God always anticipates the wants of man, and does not demand before it has given. Jehovah spoke to Moses "from Mount Horeb." Moses had probably ascended one of the lower heights, whilst Jehovah is to be regarded as on the summit of the mountain. The words of God (Ex 19:4.) refer first of all to what He had done for the Egyptians, and how He had borne the Israelites on eagles' wings; manifesting in this way not only the separation between Israel and the Egyptians, but the adoption of Israel as the nation of His especial grace and favour. The "eagles' wings" are figurative, and denote the strong and loving care of God. The eagle watches over its young in the most careful manner, flying under them when it leads them from the nest, least they should fall upon the rocks, and be injured or destroyed (cf. Deut 32:11, and for proofs from profane literature, Bochart, Hieroz, ii. pp. 762, 765ff.). "And brought you unto Myself:" i.e., not "led you to the dwelling-place of God on Sinai," as Knobel supposes; but took you into My protection and My especial care.
Geneva 1599
19:3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of (c) Jacob, and tell the children of Israel;
(c) God called Jacob, Israel: therefore the house of Jacob and the people of Israel signify God's people.
John Gill
19:3 And Moses went up unto God,.... Who was in the pillar of cloud upon the top of the mount; this was on the second day, according to the Targum of Jonathan: "the Lord called unto him out of the mountain"; or had called unto him, as Aben Ezra, since without his leave he could not have gone up. He called to him out of the cloud upon the top of the mountain to come up, and being come near him, he called to him, and spoke with an articulate voice, as follows:
saying, thus shalt thou say, to the house of Jacob, and tell the children of Israel; which are the same, and are described as descending from the same person, who was called by both names; the one was his name in the former and lower state of his life, the other in the latter and more prosperous one; and his posterity are called by these two names, as Bishop Patrick observes, to put them in mind, that they who had lately been as low as Jacob, when he went to Padanaram, were now grown as great as God made him when he came from thence, and was called Israel.
John Wesley
19:3 Thus shalt thou say to the house of Jacob, and the children of Israel - The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan - aram, were now grown as great as God made him when he came from thence, and was called Israel.
Robert Jamieson, A. R. Fausset and David Brown
19:3 Moses went up unto God--the Shekinah--within the cloud (Ex 33:20; Jn 1:18).
Thus shalt thou say to the house of Jacob, &c.--The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [Ti1 2:5; Heb 12:24].
19:419:4: Դուք ձեզէ՛ն տեսէք՝ որչափ ինչ արարի ընդ Եգիպտացիսն. եւ առի զձեզ իբրեւ ՚ի վերայ թեւո՛ց արծուոյ՝ եւ յարեցի՛ զձեզ առ իս[659]։ [659] Ոմանք. ՚Ի վերայ թեւոյ արծուեաց։
4 “Դուք ինքներդ տեսաք, թէ ինչեր բերեցի եգիպտացիների գլխին, իսկ ձեզ, ինչպէս արծիւն է իր թեւերի վրայ առնում, բարձրացրի ինձ մօտ:
4 ‘Դուք տեսաք ինչ որ ըրի Եգիպտացիներուն եւ ինչպէս ձեզ արծիւի թեւերուն վրայ վերցուցի ու քովս բերի։
Դուք ձեզէն տեսէք որչափ ինչ արարի ընդ Եգիպտացիսն, եւ առի զձեզ իբրեւ ի վերայ թեւոց արծուոյ եւ յարեցի զձեզ առ իս:

19:4: Դուք ձեզէ՛ն տեսէք՝ որչափ ինչ արարի ընդ Եգիպտացիսն. եւ առի զձեզ իբրեւ ՚ի վերայ թեւո՛ց արծուոյ՝ եւ յարեցի՛ զձեզ առ իս[659]։
[659] Ոմանք. ՚Ի վերայ թեւոյ արծուեաց։
4 “Դուք ինքներդ տեսաք, թէ ինչեր բերեցի եգիպտացիների գլխին, իսկ ձեզ, ինչպէս արծիւն է իր թեւերի վրայ առնում, բարձրացրի ինձ մօտ:
4 ‘Դուք տեսաք ինչ որ ըրի Եգիպտացիներուն եւ ինչպէս ձեզ արծիւի թեւերուն վրայ վերցուցի ու քովս բերի։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: вы видели, что Я сделал Египтянам, и как Я носил вас [как бы] на орлиных крыльях, и принес вас к Себе;
19:4 αὐτοὶ αυτος he; him ἑωράκατε οραω view; see ὅσα οσος as much as; as many as πεποίηκα ποιεω do; make τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian καὶ και and; even ἀνέλαβον αναλαμβανω take up; take along ὑμᾶς υμας you ὡσεὶ ωσει as if; about ἐπὶ επι in; on πτερύγων πτερυξ wing ἀετῶν αετος eagle καὶ και and; even προσηγαγόμην προσαγω lead toward; head toward ὑμᾶς υμας you πρὸς προς to; toward ἐμαυτόν εμαυτου myself
19:4 אַתֶּ֣ם ʔattˈem אַתֶּם you רְאִיתֶ֔ם rᵊʔîṯˈem ראה see אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make לְ lᵊ לְ to מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] עַל־ ʕal- עַל upon כַּנְפֵ֣י kanᵊfˈê כָּנָף wing נְשָׁרִ֔ים nᵊšārˈîm נֶשֶׁר eagle וָ wā וְ and אָבִ֥א ʔāvˌi בוא come אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] אֵלָֽי׃ ʔēlˈāy אֶל to
19:4. vos ipsi vidistis quae fecerim Aegyptiis quomodo portaverim vos super alas aquilarum et adsumpserim mihiYou have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself.
4. Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.
19:4. ‘You have seen what I have done to the Egyptians, in what way I carried you upon the wings of eagles and how I have taken you for myself.
Ye have seen what I did unto the Egyptians, and [how] I bare you on eagles' wings, and brought you unto myself:

4: вы видели, что Я сделал Египтянам, и как Я носил вас [как бы] на орлиных крыльях, и принес вас к Себе;
19:4
αὐτοὶ αυτος he; him
ἑωράκατε οραω view; see
ὅσα οσος as much as; as many as
πεποίηκα ποιεω do; make
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
καὶ και and; even
ἀνέλαβον αναλαμβανω take up; take along
ὑμᾶς υμας you
ὡσεὶ ωσει as if; about
ἐπὶ επι in; on
πτερύγων πτερυξ wing
ἀετῶν αετος eagle
καὶ και and; even
προσηγαγόμην προσαγω lead toward; head toward
ὑμᾶς υμας you
πρὸς προς to; toward
ἐμαυτόν εμαυτου myself
19:4
אַתֶּ֣ם ʔattˈem אַתֶּם you
רְאִיתֶ֔ם rᵊʔîṯˈem ראה see
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
לְ lᵊ לְ to
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וָ וְ and
אֶשָּׂ֤א ʔeśśˈā נשׂא lift
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
עַל־ ʕal- עַל upon
כַּנְפֵ֣י kanᵊfˈê כָּנָף wing
נְשָׁרִ֔ים nᵊšārˈîm נֶשֶׁר eagle
וָ וְ and
אָבִ֥א ʔāvˌi בוא come
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
אֵלָֽי׃ ʔēlˈāy אֶל to
19:4. vos ipsi vidistis quae fecerim Aegyptiis quomodo portaverim vos super alas aquilarum et adsumpserim mihi
You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself.
19:4. ‘You have seen what I have done to the Egyptians, in what way I carried you upon the wings of eagles and how I have taken you for myself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:4: How I bare you on eagles' wings - Mr. Bruce contends that the word נשר nesher does not mean the bird we term eagle; but a bird which the Arabs, from its kind and merciful disposition, call rachama, which is noted for its care of its young, and its carrying them upon its back. See his Travels, vol. vii., pl. 33. It is not unlikely that from this part of the sacred history the heathens borrowed their fable of the eagle being a bird sacred to Jupiter, and which was employed to carry the souls of departed heroes, kings, etc., into the celestial regions. The Romans have struck several medals with this device, which may be seen in different cabinets, among which are the following: one of Faustina, daughter of Antoninus Pius, on the reverse of which she is represented ascending to heaven on the back of an eagle; and another of Salonia, daughter of the Emperor Galienus, on the reverse of which she is represented on the back of an eagle, with a scepter in her hand, ascending to heaven. Jupiter himself is sometimes represented on the back of an eagle also, with his thunder in his hand, as on a medal of Licinus. This brings us nearer to the letter of the text, where it appears that the heathens confounded the figure made use of by the sacred penman, I bare you on eagles' wings, with the manifestation of God in thunder and lightning on Mount Sinai. And it might be in reference to all this that the Romans took the eagle for their ensign. See Scheuchzer, Fusellius, etc.
Brought you unto myself - In this and the two following verses, we see the design of God in selecting a people for himself.
1. They were to obey his voice, Exo 19:5, to receive a revelation from him, and to act according to that revelation, and not according to their reason or fancy, in opposition to his declarations.
2. They were to obey his voice indeed, שמוע תשמעו shamoa tishmeu, in hearing they should hear; they should consult his testimonies, hear them whenever read or proclaimed, and obey them as soon as heard, affectionately and steadily.
3. They must keep his covenant - not only copy in their lives the ten commandments, but they must receive and preserve the grand agreement made between God and man by sacrifice, in reference to the incarnation and death of Christ; for from the foundation of the world the covenant of God ratified by sacrifices referred to this, and now the sacrificial system was to be more fully opened by the giving of the law.
4. They should then be God's peculiar treasure, סגלה segullah, his own patrimony, a people in whom he should have all right, and over whom he should have exclusive authority above all the people of the earth; for though all the inhabitants of the world were his by his right of creation and providence, yet these should be peculiarly his, as receiving his revelation and entering into his covenant.
5. They should be a kingdom of priests, Exo 19:6. Their state should be a theocracy; and as God should be the sole governor, being king in Jeshurun, so all his subjects should be priests, all worshippers, all sacrificers, every individual offering up the victim for himself. A beautiful representation of the Gospel dispensation, to which the Apostles Peter and John apply it, Pe1 2:5, Pe1 2:9; Rev 1:6; Rev 5:10, and Rev 20:6; under which dispensation every believing soul offers up for himself that Lamb of God which was slain for and which takes away the sin of the world, and through which alone a man can have access to God.
Albert Barnes: Notes on the Bible - 1834
19:4: On eagles' wings - Both in the law Deu 32:11 and in the Gospel Mat 23:37, the Church is compared to fledgelings which the mother cherishes and protects under her wings: but in the law that mother is an eagle, in the Gospels "a hen"; thus shadowing forth the diversity of administration under each covenant: the one of power, which God manifested when He brought His people out of Egypt with a mighty hand and an outstretched arm, and led them into the promised land; the other of grace, when Christ came in humility and took the form of a servant and became obedient unto death, even the death of the Cross. Compare also Rev 12:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: seen: exo 7:1-14:31; Deu 4:9, Deu 4:33-36, Deu 29:2; Isa 63:9
I bare you: Deu 32:11, Deu 32:12; Isa 40:31, Isa 63:9; Rev 12:14
Geneva 1599
19:4 Ye have seen what I did unto the Egyptians, and [how] I bare you on (d) eagles' wings, and brought you unto myself.
(d) For the eagle by flying high, is out of danger, and by carrying her birds on her wings rather than in her talons declares her love.
John Gill
19:4 Ye have seen what I did to the Egyptians,.... The plagues he brought upon them in Egypt, and the destruction of them at the Red sea; these things they were eyewitnesses of, and needed no other proof or evidence to convince and assure them of them, and therefore must be under obligation to attend to what he was about to recommend unto them, for which reason this is observed:
and how I bare you on eagles' wings; that is, as on eagles' wings, the note of similitude being wanting, but to be supplied; for it cannot be thought that they were literally bore on eagles' wings; but as that creature is reported to be very affectionate to its young, and careful of it, and, as is said, only to one; for, having more, it will cast away all but one, and reserve that, which it carefully nourishes; and being swift of flight, and strong of wing, it will in a remarkable manner take its young upon it, and safely and swiftly convey it where it pleases; of which See Gill on Deut 32:11. The eagle excels other birds both in its strength and in the size of its body; and especially its pectoral muscles, by which its wings are supported; are very strong, so that it can carry its young, and other things, on its back and wings; and some such thing nature itself seems to have required, as naturalists observe (d); and there are some histories, which, if true, greatly confirm and illustrate this. Aelianus (e) reports of Tilgamus, a Babylonian, and who afterwards was king of Babylon, and who seems to be the Tilgath Pilneser of the Scriptures, king of Assyria, that when a lad, being thrown down from the top of a tower, an eagle, which is a very quick sighted bird, saw him, and, before he came to the ground, flew under him, took him upon its back, and carried him into a garden, and gently let him down. So it is related of Aristomenes (f), that as he was casting headlong into a deep ditch by the Lacedemonians, where they used to throw condemned malefactors, an eagle flew under him, and bore him on its wings, and carried him to the bottom, without any hurt to any part of his body. Jarchi observes, that whereas other birds carry their young between their feet, for fear of those that fly above them, the eagle flying above all others, and so in no fear of them, carries its young upon its wings, judging it better that a dart should pierce that than its young. The Targums of Jonathan and Jerusalem paraphrase the words,"and I bore you on clouds, as on eagles' wings;''which covered, and protected, and sustained them, as the eagles' wings do its young; the former adds, from Pelusium, a city in Egypt, supposed by the Targumist to be the same with Rameses; where Jarchi observes the people of Israel were very swiftly gathered together as the place of their rendezvous, and were as safely brought from thence to the place where they now were. Thus the Lord showed an affectionate concern for Israel, took them under his care and protection, stood between them and the Egyptians in a pillar of cloud, and secured them from their arrows, and swiftly and safely removed them from the land of Egypt to the place where they now were, distinguishing them from all other nations, having chosen them to be a special people to himself:
and brought you unto myself: to the mountain of God, where he had appeared to Moses, and given this as a sign and token of the truth of his mission, that he and Israel, when brought out of Egypt by him, should serve him on this mount; and now they were brought thither, where he was about not only to grant his presence in a very singular manner, but to deliver his law unto them, and enter into a covenant with them, and establish and settle them as his people; so that they were a people near unto the Lord, taken into covenant, and indulged with communion with him, and made partakers of various distinguished blessings of his: both the above Targums are, "I brought you to the doctrine of my law", to receive it at this mount.
(d) Scheuchzer. Physica Sacra, vol. 2. p. 186. (e) Hist. Animal. l. 12. c. 21. (f) Pausaniae Messenica, sive, l. 4. p. 250, 251.
John Wesley
19:4 Ye have seen what I did unto the Egyptians, and how I bare you on Eagle's wings - An high expression of the wonderful tenderness God shewed for them. It notes great speed; God not only came upon the wing for their deliverance, but he hastened them out, as it were upon the wing. Also that he did it with great ease, with the strength as well as with the swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings as eagles, Is 40:31. Especially it notes God's particular care of them, and affection to them. Even Egypt was the nest in which these young ones were first formed as the embryo of a nation: when by the increase of their numbers they grew to some maturity, they were carried out of that nest. I brought you unto myself - They were brought not only into a state of liberty, but into covenant and communion with God. This, God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy.
19:519:5: Եւ արդ՝ եթէ լսելով լուիցէք ձայնի իմում, եւ պահիցէք զուխտն իմ, եղիջիք դուք ինձ ժողովուրդ սեպհական յամենայն ազգաց. զի ի՛մ է ամենայն երկիր[660]. [660] Յօրինակին պակասէր. Եղիջիք դուք ինձ ժողո՛՛։
5 Արդ, եթէ ուշադիր լսէք իմ ասածը եւ պահէք իմ դրած ուխտը, դուք բոլոր ազգերի մէջ կը լինէք իմ ընտրեալ ժողովուրդը, որովհետեւ իմն է ամբողջ երկիրը:
5 Եւ հիմա եթէ իրաւցնէ իմ ձայնիս հնազանդիք ու իմ ուխտս պահէք, դուք ինծի սեպհական ժողովուրդ պիտի ըլլաք բոլոր ազգերէն. վասն զի բոլոր երկիր իմս է։
Եւ արդ` եթէ լսելով լուիցէք ձայնի իմում, եւ պահիցէք զուխտն իմ, եղիջիք դուք ինձ ժողովուրդ սեպհական յամենայն ազգաց. զի իմ է ամենայն երկիր:

19:5: Եւ արդ՝ եթէ լսելով լուիցէք ձայնի իմում, եւ պահիցէք զուխտն իմ, եղիջիք դուք ինձ ժողովուրդ սեպհական յամենայն ազգաց. զի ի՛մ է ամենայն երկիր[660].
[660] Յօրինակին պակասէր. Եղիջիք դուք ինձ ժողո՛՛։
5 Արդ, եթէ ուշադիր լսէք իմ ասածը եւ պահէք իմ դրած ուխտը, դուք բոլոր ազգերի մէջ կը լինէք իմ ընտրեալ ժողովուրդը, որովհետեւ իմն է ամբողջ երկիրը:
5 Եւ հիմա եթէ իրաւցնէ իմ ձայնիս հնազանդիք ու իմ ուխտս պահէք, դուք ինծի սեպհական ժողովուրդ պիտի ըլլաք բոլոր ազգերէն. վասն զի բոլոր երկիր իմս է։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: итак, если вы будете слушаться гласа Моего и соблюдать завет Мой, то будете Моим уделом из всех народов, ибо Моя вся земля,
19:5 καὶ και and; even νῦν νυν now; present ἐὰν εαν and if; unless ἀκοῇ ακοη hearing; report ἀκούσητε ακουω hear τῆς ο the ἐμῆς εμος mine; my own φωνῆς φωνη voice; sound καὶ και and; even φυλάξητε φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἔσεσθέ ειμι be μοι μοι me λαὸς λαος populace; population περιούσιος περιουσιος complementary; superior ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste ἐμὴ εμος mine; my own γάρ γαρ for ἐστιν ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land
19:5 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אִם־ ʔim- אִם if שָׁמֹ֤ועַ šāmˈôₐʕ שׁמע hear תִּשְׁמְעוּ֙ tišmᵊʕˌû שׁמע hear בְּ bᵊ בְּ in קֹלִ֔י qōlˈî קֹול sound וּ û וְ and שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֑י bᵊrîṯˈî בְּרִית covenant וִ wi וְ and הְיִ֨יתֶם hᵊyˌîṯem היה be לִ֤י lˈî לְ to סְגֻלָּה֙ sᵊḡullˌā סְגֻלָּה property מִ mi מִן from כָּל־ kkol- כֹּל whole הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people כִּי־ kî- כִּי that לִ֖י lˌî לְ to כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:5. si ergo audieritis vocem meam et custodieritis pactum meum eritis mihi in peculium de cunctis populis mea est enim omnis terraIf therefore you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine.
5. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me from among all peoples: for all the earth is mine:
19:5. If, therefore, you will hear my voice, and you will keep my covenant, you will be to me a particular possession out of all people. For all the earth is mine.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine:

5: итак, если вы будете слушаться гласа Моего и соблюдать завет Мой, то будете Моим уделом из всех народов, ибо Моя вся земля,
19:5
καὶ και and; even
νῦν νυν now; present
ἐὰν εαν and if; unless
ἀκοῇ ακοη hearing; report
ἀκούσητε ακουω hear
τῆς ο the
ἐμῆς εμος mine; my own
φωνῆς φωνη voice; sound
καὶ και and; even
φυλάξητε φυλασσω guard; keep
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἔσεσθέ ειμι be
μοι μοι me
λαὸς λαος populace; population
περιούσιος περιουσιος complementary; superior
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐμὴ εμος mine; my own
γάρ γαρ for
ἐστιν ειμι be
πᾶσα πας all; every
ο the
γῆ γη earth; land
19:5
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אִם־ ʔim- אִם if
שָׁמֹ֤ועַ šāmˈôₐʕ שׁמע hear
תִּשְׁמְעוּ֙ tišmᵊʕˌû שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֔י qōlˈî קֹול sound
וּ û וְ and
שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֑י bᵊrîṯˈî בְּרִית covenant
וִ wi וְ and
הְיִ֨יתֶם hᵊyˌîṯem היה be
לִ֤י lˈî לְ to
סְגֻלָּה֙ sᵊḡullˌā סְגֻלָּה property
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ֣ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
כִּי־ kî- כִּי that
לִ֖י lˌî לְ to
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:5. si ergo audieritis vocem meam et custodieritis pactum meum eritis mihi in peculium de cunctis populis mea est enim omnis terra
If therefore you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine.
19:5. If, therefore, you will hear my voice, and you will keep my covenant, you will be to me a particular possession out of all people. For all the earth is mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: И действительно, послушание воле Божьей, проявляющееся в исполнении заключаемого теперь завета, привлечет новую, чрезвычайную милость. Она выразится в том, что евреи сделаются «драгоценною собственностью Бога» (евр. segulla, 1: Пар 17:22; греч. laoV periousioV) среди всех народов земли. Последние — собственность Бога по творению, Израиль же — собственность Его по избранию и спасению (Втор 4:20; 7:6; 14:2; Пс 134:4). Этим драгоценным уделом он и останется под условием соблюдения завета (Втор 26:18).
Albert Barnes: Notes on the Bible - 1834
19:5: A peculiar treasure - A costly possession acquired with exertion, and carefully guarded. The special relation in which Israel stands, taken out of the pagan world and consecrated to God, as His slaves, subjects, and children, determines their privileges, and is the foundation of their duties. The same principle applies even in a stronger sense to the Church. See Act 20:28; Co1 6:20; Pe1 2:9.
All the earth is mine - It was a point of great practical importance, to impress upon the Jews that their God was no mere national Deity. Compare Deu 10:14; Psa 24:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: if ye: Exo 23:22, Exo 24:7; Deu 11:27, Deu 28:1; Jos 24:24; Sa1 15:22; Isa 1:19; Jer 7:23, Jer 11:4-7; Heb 11:8
keep: Deu 5:2; Psa 25:10, Psa 103:17, Psa 103:18; Isa 56:4; Jer 31:31-33
a peculiar: Deu 4:20, Deu 7:6, Deu 14:2, Deu 14:21, Deu 26:18, Deu 32:8, Deu 32:9; Kg1 8:53; Psa 135:4; Sol 8:12; Isa 41:8, Isa 43:1; Jer 10:16; Mal 3:17; Tit 2:14
all the earth: Exo 9:29; Deu 10:14; Job 41:11; Psa 24:1, Psa 50:11; Dan 4:34, Dan 4:35; Co1 10:26, Co1 10:28
Carl Friedrich Keil and Franz Delitzsch
19:5
This manifestation of the love of God to Israel formed only the prelude, however, to that gracious union which Jehovah was now about to establish between the Israelites and Himself. If they would hear His voice, and keep the covenant which as about to be established with them, they should be a costly possession to Him out of all nations (cf. Deut 7:6; Deut 14:2; Deut 26:18). סגלּה does not signify property in general, but valuable property, that which is laid by, or put aside (סגל), hence a treasure of silver and gold (1Chron 29:3; Eccles 2:8). In the Sept. the expression is rendered λαὸς περιούσιος, which the Scholiast in Octat. interprets ἐξαίρετος, and in Mal 3:17 εἰς περιποίησιν: hence the two phrases in the New Testament, λαὸς περιούσιος in Tit 2:14, and λαὸς εἰς περιποίησιν in 1Pet 2:9. Jehovah had chosen Israel as His costly possession out of all the nations of the earth, because the whole earth was His possession, and all nations belonged to Him as Creator and Preserver. The reason thus assigned for the selection of Israel precludes at the very outset the exclusiveness which would regard Jehovah as merely a national deity. The idea of the segullah is explained in Ex 19:6 : "Ye shall be unto Me a kingdom of priests." ממלכה signifies both kingship, as the embodiment of royal supremacy, exaltation, and dignity, and the kingdom, or the union of both king and subjects, i.e., the land and nation, together with its king. In the passage before us, the word has been understood by most of the early commentators, both Jewish and Christian, and also in the ancient versions,
(Note: lxx: βασίλειον ἱεράτευμα, a royal priesthood, i.e., a priestly nation of royal power and glory. כּהנין מלכין: Kings-priests (Onkelos). - "Eritis coram me reges coronati (כלילא קטירי vincti coronis) et sacerdotes ministrantes" (Jonathan). - "Eritis meo nomini reges et sacerdotes" (Jer. Targ.).)
in the first or active sense, so that the expression contains the idea, "Ye shall be all priests and kings" (Luther); praeditos fore tam sacerdotali quam regio honore (Calvin); quod reges et sacerdotes sunt in republica, id vos eritis mihi (Drusius). This explanation is required by both the passage itself and the context. For apart from the fact that kingship is the primary and most general meaning of the word ממלכה (cf. דּוד ממלכת, the kingship, or government of David), the other (passive) meaning would not be at all suitable here; for a kingdom of priests could never denote the fellowship existing in a kingdom between the king and the priests, but only a kingdom or commonwealth consisting of priests, i.e., a kingdom the members and citizens of which were priests, and as priests constituted the ממלכה, in other words, were possessed of royal dignity and power; for ממלכה, βασιλεία, always includes the idea of מלך or ruling (βασιλεύειν). The lxx have quite hit the meaning in their rendering: βασίλειον ἱεράτευμα. Israel was to be a regal body of priests to Jehovah, and not merely a nation of priests governed by Jehovah. The idea of the theocracy, or government of God, as founded by the establishment of the Sinaitic covenant institution in Israel, is not at all involved in the term "kingdom of priests." The theocracy established by the conclusion of the covenant (Exo 24) was only the means adopted by Jehovah for making His chosen people a royal body of priests; and the maintenance of this covenant was the indispensable subjective condition, upon which their attainment of this divinely appointed destiny and glory depended. This promise of Jehovah expressed the design of the call of Israel, to which it was to be fully conducted by the covenant institution of the theocracy, if it maintained the covenant with Jehovah. The object of Israel's kingship and priesthood was to be found in the nations of the earth, out of which Jehovah had chosen Israel as a costly possession. This great and glorious promise, the fulfilment of which could not be attained till the completion of the kingdom of God, when the Israel of God, the Church of the Lord, which Jesus Christ, the first-begotten from the dead, and prince (ἄρχων, ruler) of the kings of the earth, has made a "kingdom," "priests unto God and His Father" (Rev_ 1:6 and Rev_ 5:10, where the reading should be βασιλεῖς καὶ ἱερεῖς), is exalted to glory with Christ as the first-born among many brethren, and sits upon His throne and reigns, has not been introduced abruptly here. On the contrary, the way was already prepared by the promises made to the patriarchs, of the blessing which Abraham would become to all the nations of the earth, and of the kings who were to spring from him and come out of the loins of Israel (Gen 12:3; Gen 17:6; Gen 35:11), and still more distinctly by Jacob's prophecy of the sceptre of Judah, to whom, through Shiloh, the willing submission of the nations should be made (Gen 49:10). But these promises and prophecies are outshone by the clearness, with which kingship and priesthood over and for the nations are foretold of Israel here.
This kingship, however, is not merely of a spiritual kind, consisting, as Luther supposes, in the fact, that believers "are lords over death, the devil, hell, and all evil," but culminates in the universal sway foretold by Balaam in Num 24:8 and Num 24:17., by Moses in his last words (Deut 33:29), and still more distinctly in Dan 7:27, to the people of the saints of the Most High, as the ultimate end of their calling from God. The spiritual attitude of Israel towards the nations was the result of its priestly character. As the priest is a mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. By this it unquestionably acquired an intellectual and spiritual character; but this includes, rather than excludes, the government of the world. For spiritual and intellectual supremacy and rule must eventually ensure the government of the world, as certainly as spirit is the power that overcomes the world. And if the priesthood of Israel was the power which laid the foundation for its kingship, - in other words, if Israel obtained the ממלכה or government over the nations solely as a priestly nation, - the Apostle Peter, when taking up this promise (1Pet 2:9), might without hesitation follow the Septuagint rendering (βασίλειον ἱεράτευμα), and substitute in the place of the "priestly kingdom," a "royal priesthood;" for there is no essential difference between the two, the kingship being founded upon the priesthood, and the priesthood completed by the kingship.
As a kingdom of priests, it was also necessary that Israel should be a "holy nation." Gens sancta hic dicitur non respectu pietatis vel sanctimoniae, sed quam Deus singulari privilegio ab aliis separavit. Verum ab hac sanctificatione pendet altera, nempe ut sanctitatem colant, qui Dei gratia eximii sunt, atque ita vicissim Deum sanctificent (Calvin). This explanation is in general a correct one; for these words indicate the dignity to which Israel was to be elevated by Jehovah, the Holy One, through its separation from the nations of the earth. But it cannot be shown that קדושׁ ever means "separated." Whether we suppose it to be related to חדשׁ, and חדשׁ the newly shining moonlight, or compare it with the Sanskrit dhûsch, to be splendid, or beautiful, in either case the primary meaning of the word is, "to be splendid, pure, untarnished." Diestel has correctly observed, that the holiness of God and Israel is most closely connected with the covenant relationship; but he is wrong in the conclusion which lie draws from this, namely, that "holy" was originally only a "relative term," and that a thing was holy "so far as it was the property of God." For the whole earth is Jehovah's property (Ex 19:5), but it is not holy on that account. Jehovah is not holy only "so far as within the covenant He is both possession and possessor, absolute life and the source of life, and above all, both the chief good and the chief model for His people" (Diestel), or "as the truly separate One, enclosed within Himself, who is self-existent, in contrast with the world to which He does not belong" (Hoffmann); but holiness pertains to God alone, and to those who participate in the divine holiness-not, however, to God as the Creator and Preserver of the world, but to God as the Redeemer of man. Light is the earthly reflection of His holy nature: the Holy One of Israel is the light of Israel (Is 10:17, cf. Ti1 6:16). The light, with its purity and splendour, is the most suitable earthly element to represent the brilliant and spotless purity of the Holy One, in whom there is no interchange of light and darkness (Jas 1:17). God is called the Holy One, because He is altogether pure, the clear and spotless light; so that in the idea of the holiness of God there are embodied the absolute moral purity and perfection of the divine nature, and His unclouded glory. Holiness and glory are inseparable attributes in God; but in His relation to the world they are so far distinguished, that the whole earth is full of His glory, whilst it is to and in Israel that His holiness is displayed (Is 6:3); in other words, the glory of God is manifested in the creation and preservation of the world, and His holy name in the election and guidance of Israel (compare Ps 104 with Ps 103). God has displayed the glory of His name in the creation of the heavens and the earth (Ps 8:1-9); but His way in Israel (Ps 77:14), i.e., the work of God in His kingdom of grace, is holy; so that it might be said, that the glory of God which streams forth in the material creation is manifested as holiness in His saving work for a sinful world, to rescue it from the φθορά of sin and death and restore it to the glory of eternal life, and that it was manifested here in the fact, that by the counsels of His own spontaneous love (Deut 4:37) He chose Israel as His possession, to make of it a holy nation, if it hearkened to His voice and kept His covenant. It was not made this, however, by being separated from the other nations, for that was merely the means of attaining the divine end, but by the fact, that God placed the chosen people in the relation of covenant fellowship with Himself, founded His kingdom in Israel, established in the covenant relationship an institution of salvation, which furnished the covenant people with the means of obtaining the expiation of their sins, and securing righteousness before God and holiness of life with God, in order that by the discipline of His holy commandments, under the guidance of His holy arm, He might train and guide them to the holiness and glory of the divine life. But as sin opposes holiness, and the sinner resists sanctification, the work of the holiness of God reveals itself in His kingdom of grace, not only positively in the sanctification of those who suffer themselves to be sanctified and raised to newness of life, but negatively also, in the destruction of all those who obstinately refuse the guidance of His grace; so that the glory of the thrice Holy One (Is 6:3) will be fully manifested both in the glorification of His chosen people and the deliverance of the whole creation from the bondage of corruption into the glorious liberty of the children of God (Rom 8:21), and also in the destruction of hardened sinners, the annihilation of everything that is ungodly in this world, the final overthrow of Satan and his kingdom, and the founding of the new heaven and new earth. Hence not only is every person, whom God receives into the sphere of His sin-destroying grace, קדושׁ, or holy; but everything which is applied to the realization of the divine work of salvation, or consecrated by God to this object. The opposite of קדושׁ, holy, is הל, κοινός, profanus (from חלל, to be loose, lit., the unbound), not devoted to holy purposes and uses (cf. Lev 10:10); and this term was applied, not only to what was sinful and unclean (טמא), but to everything earthly in its natural condition, because the whole earth, with all that is upon it, has been involved in the consequences of sin.
John Gill
19:5 Now therefore,.... Since they had received such marks of his favour, and were laid under great obligations to him:
if ye will obey my voice indeed; truly, sincerely, and heartily; or "in hearkening hearken", or "in obeying obey" (g); that is, closely and attentively hearken to what he should say to them, and thoroughly and constantly yield a cheerful obedience to his commands:
and keep my covenant; now about to be made with them, which would consist of promises of good things to be done to them on his part, and of duties to be performed by them on their part, and so would constitute a formal covenant by stipulation and restipulation:
then ye shall be a peculiar treasure unto me above all people; be as highly valued by him, and as carefully preserved as the richest treasure among men; even as the treasure of princes, consisting of gold and silver, precious stones, pearls and jewels, and everything that is valuable; and of this he would give such proof and demonstration, as would make it appear that they were esteemed by him above all people upon the face of the earth; being chosen for his peculiar treasure, and redeemed out of the house of bondage and slavery to be his peculiar people, and distinguished from all others by particular favours and blessings:
for all the earth is mine; as it is, and the inhabitants of it, by creation, sustentation, preservation, and dominion, all being made, upheld, preserved, and governed by him; and therefore, as he had a right to all, could choose what part he pleased for his special use and service; or "though all the earth is mine" (h), as Marinus in Aben Ezra, which yet the latter does not seem to approve of; and then the sense is, though the whole world was his, and all that is in it, yet such was his special affection, and peculiar regard to Israel, as to choose them, and esteem them as his portion and inheritance, his jewel, and peculiar treasure.
(g) "obediendo obedieritis", Pagninus, Montanus; "audiendo audiveritis", Drusius; "auscultando auscultabitis", Piscator; so Ainsworth. (h) "tametsi", Vatablus; "quamvis", Piscator, Drusius.
John Wesley
19:5 Then ye shall be a peculiar treasure to me - He doth not instance in any one particular favour, but expresseth it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. Nay you shall be a peculiar treasure: not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man doth his treasure; they were precious in his sight. He took them under his special care and protection, as a treasure that is kept under lock and key. He distinguished them from, and dignified them above all people, as a people devoted to him, and to his service.
19:619:6: եւ դուք եղիջիք ինձ ՚ի թագաւորութիւն, եւ ՚ի քահանայութիւն՝ եւ յազգ սուրբ։ զա՛յս բանս խօսեսցիս ընդ որդիսն Իսրայէլի։
6 Դուք կը լինէք ինձ համար որպէս թագաւորութիւն, որպէս քահանայութիւն եւ որպէս սուրբ ազգ: Իմ այս ասածները դու կը հաղորդես իսրայէլացիներին»:
6 Դուք ինծի քահանաներու թագաւորութիւն ու սուրբ ազգ մը պիտի ըլլաք. Իսրայէլի որդիներուն ըսելիք խօսքերս ասոնք են’»։
Եւ դուք եղիջիք ինձ ի թագաւորութիւն [246]եւ ի քահանայութիւն`` եւ յազգ սուրբ. զայս բանս խօսեսցիս ընդ որդիսն Իսրայելի:

19:6: եւ դուք եղիջիք ինձ ՚ի թագաւորութիւն, եւ ՚ի քահանայութիւն՝ եւ յազգ սուրբ։ զա՛յս բանս խօսեսցիս ընդ որդիսն Իսրայէլի։
6 Դուք կը լինէք ինձ համար որպէս թագաւորութիւն, որպէս քահանայութիւն եւ որպէս սուրբ ազգ: Իմ այս ասածները դու կը հաղորդես իսրայէլացիներին»:
6 Դուք ինծի քահանաներու թագաւորութիւն ու սուրբ ազգ մը պիտի ըլլաք. Իսրայէլի որդիներուն ըսելիք խօսքերս ասոնք են’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: а вы будете у Меня царством священников и народом святым; вот слова, которые ты скажешь сынам Израилевым.
19:6 ὑμεῖς υμεις you δὲ δε though; while ἔσεσθέ ειμι be μοι μοι me βασίλειον βασιλειος royal ἱεράτευμα ιερατευμα priesthood καὶ και and; even ἔθνος εθνος nation; caste ἅγιον αγιος holy ταῦτα ουτος this; he τὰ ο the ῥήματα ρημα statement; phrase ἐρεῖς ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
19:6 וְ wᵊ וְ and אַתֶּ֧ם ʔattˈem אַתֶּם you תִּהְיוּ־ tihyû- היה be לִ֛י lˈî לְ to מַמְלֶ֥כֶת mamlˌeḵeṯ מַמְלֶכֶת kingdom כֹּהֲנִ֖ים kōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and גֹ֣וי ḡˈôy גֹּוי people קָדֹ֑ושׁ qāḏˈôš קָדֹושׁ holy אֵ֚לֶּה ˈʔēlleh אֵלֶּה these הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּדַבֵּ֖ר tᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:6. et vos eritis mihi regnum sacerdotale et gens sancta haec sunt verba quae loqueris ad filios IsrahelAnd you shall be to me a priestly kingdom, and a holy nation. These are the words thou shalt speak to the children of Israel.
6. and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.
19:6. And you will be to me a priestly kingdom and a holy nation.’ These are the words that you will speak to the sons of Israel.”
And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel:

6: а вы будете у Меня царством священников и народом святым; вот слова, которые ты скажешь сынам Израилевым.
19:6
ὑμεῖς υμεις you
δὲ δε though; while
ἔσεσθέ ειμι be
μοι μοι me
βασίλειον βασιλειος royal
ἱεράτευμα ιερατευμα priesthood
καὶ και and; even
ἔθνος εθνος nation; caste
ἅγιον αγιος holy
ταῦτα ουτος this; he
τὰ ο the
ῥήματα ρημα statement; phrase
ἐρεῖς ερεω.1 state; mentioned
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
19:6
וְ wᵊ וְ and
אַתֶּ֧ם ʔattˈem אַתֶּם you
תִּהְיוּ־ tihyû- היה be
לִ֛י lˈî לְ to
מַמְלֶ֥כֶת mamlˌeḵeṯ מַמְלֶכֶת kingdom
כֹּהֲנִ֖ים kōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
גֹ֣וי ḡˈôy גֹּוי people
קָדֹ֑ושׁ qāḏˈôš קָדֹושׁ holy
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּדַבֵּ֖ר tᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:6. et vos eritis mihi regnum sacerdotale et gens sancta haec sunt verba quae loqueris ad filios Israhel
And you shall be to me a priestly kingdom, and a holy nation. These are the words thou shalt speak to the children of Israel.
19:6. And you will be to me a priestly kingdom and a holy nation.’ These are the words that you will speak to the sons of Israel.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Драгоценную собственность Бога евреи составят потому, что, исполняя его завет, образуют царство священников. Весь народ будет находиться в ближайшем общении с Богом, какого удостаиваются лица — священники, — призванные быть посредниками между Богом и остальными людьми (Лев 10:3). Являясь священником — служителем Господа (Ис 61:6), провозвестником Его воли и спасения, народ будет дорог в очах Божиих (Ис 42). Как царство священников, евреи призваны стать «народом святым» — чистым от грехов (Лев 11:44–45; 20:26; Втор 14:2).
Adam Clarke: Commentary on the Bible - 1831
19:6: And a holy nation - They should be a nation, one people; firmly united among themselves, living under their own laws; and powerful, because united, and acting under the direction and blessing of God. They should be a holy nation, saved from their sins, righteous in their conduct, holy in their hearts; every external rite being not only a significant ceremony, but also a means of conveying light and life, grace and peace, to every person who conscientiously used it. Thus they should be both a kingdom, having God for their governor; and a nation, a multitude of peoples connected together; not a scattered, disordered, and disorganized people, but a royal nation, using their own rites, living under their own laws, subject in religious matters only to God, and in things civil, to every ordinance of man for God's sake.
This was the spirit and design of this wonderful institution, which could not receive its perfection but under the Gospel, and has its full accomplishment in every member of the mystical body of Christ.
Albert Barnes: Notes on the Bible - 1834
19:6: A kingdom of priests - Israel collectively is a royal and priestly race: a dynasty of priests, each true member uniting in himself the attributes of a king and priest. Compare Pe1 2:5; Rev 1:6.
An holy nation - The holiness of Israel consisted in its special consecration to God: it was a sacred nation, sacred by adoption, by covenant, and by participation in all means of grace. Compare Deu 7:6; Deu 26:19; Deu 28:9; Co1 3:17; Th1 5:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: a kingdom: Deu 33:2-4; Isa 61:6; Rom 12:1; Pe1 2:5, Pe1 2:9; Rev 1:6, Rev 5:10, Rev 20:6
and an: Lev 11:44, Lev 11:45, Lev 19:2, Lev 20:24, Lev 20:26, Lev 21:7, Lev 21:8, Lev 21:23; Deu 7:6, Deu 26:19, Deu 28:9; Isa 62:12; Co1 3:17; Th1 5:27; Pe1 1:15, Pe1 1:16
John Gill
19:6 And ye shall be unto me a kingdom of priests,.... Instead of being in a state of servitude and bondage, as they had been in Egypt, they should be erected into a kingdom, become a body politic, a free state, a commonwealth governed by its own laws, and those laws of God's making; yea, they should be a kingdom to him, and he be more immediately the king of them, as he was not of others, the government of Israel being a Theocracy; and this kingdom should consist of men that were priests, who had access to God, served him, and offered sacrifice to him; or of men greatly esteemed and honoured, as priests were in those times. Jarchi interprets it, a kingdom of princes, as the word sometimes signifies: the subjects of this kingdom were princes, men of a princely spirit, and these princes, like those of the king of Babylon, who boasted they were altogether kings; and like the Roman senators, of whom the ambassador of Pyrrhus said, that he saw at Rome as many kings as he saw senators. And so here all the Targums render it, "kings and priests": to which reference seems to be had not only in 1Pet 2:9 but in Rev_ 1:6, they were kings when they got the victory, as in the times of Joshua, over the several kings of Canaan, and had their kingdoms divided among them; and before the priesthood was settled in the family of Aaron, every head of a family in Israel was a priest; and they were all priests at the passover, as Philo (i) observes: and so the spiritual Israel of God are kings and priests; they are kings, having the power and riches of kings; having got through Christ the victory over sin, Satan, and the world; and being possessed of the kingdom of grace, and heirs of the kingdom of glory; and priests, being allowed to draw nigh to God, to present themselves, souls and bodies, a holy and living sacrifice, to offer to him the sacrifices of prayer and praise through Christ, by whom they become acceptable to him: "and an holy nation"; being separated from all others, and devoted to the worship and service of God, having holy laws, and holy ordinances, and a holy service, and a holy place to perform it in, and holy persons to attend unto it, as they afterwards had. In allusion to this, the spiritual Israel, or people of God, are also called so, 1Pet 2:9 being chosen unto holiness, redeemed from all iniquity, called with an holy calling, sanctified by the blood of Christ, and made holy by the Spirit of God, and under the influence of his grace live holy lives and conversations:
these are the words thou shalt speak unto the children of Israel: what he would have them do, and they were bound to do in a way of duty to him, and what he in a way of grace would do for them, and they should be unto him,
(i) De Vita Mosis, l. 3. p. 686.
John Wesley
19:6 A kingdom of priests, a holy nation - All the Israelites, if compared with other people, were priests unto God, so near were they to him, so much employed in his immediate service, and such intimate communion they had with him. The tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests, Rev_ 1:6, a chosen generation, a royal priesthood, 1Pet 2:9.
Robert Jamieson, A. R. Fausset and David Brown
19:6 ye shall be unto me a kingdom of priests--As the priestly order was set apart from the common mass, so the Israelites, compared with other people, were to sustain the same near relation to God; a community of spiritual sovreigns.
an holy nation--set apart to preserve the knowledge and worship of God.
19:719:7: Եկն Մովսէս եւ կոչեաց զծերս ժողովրդեանն. եւ ե՛դ առաջի նոցա զամենայն բանս զայսոսիկ զոր պատուիրեաց նմա Աստուած։
7 Մովսէսը վերադարձաւ, կանչեց ժողովրդի ծերերին եւ նրանց հաղորդեց բոլոր այն խօսքերը, որ նրան պատուիրել էր Աստուած:
7 Մովսէս եկաւ ու ժողովուրդին ծերերը կանչեց եւ Տէրոջը իրեն պատուիրած այս բոլոր խօսքերը անոնց առջեւ կրկնեց։
Եկն Մովսէս եւ կոչեաց զծերս ժողովրդեանն, եւ եդ առաջի նոցա զամենայն զբանս զայսոսիկ զոր պատուիրեաց նմա [247]Աստուած:

19:7: Եկն Մովսէս եւ կոչեաց զծերս ժողովրդեանն. եւ ե՛դ առաջի նոցա զամենայն բանս զայսոսիկ զոր պատուիրեաց նմա Աստուած։
7 Մովսէսը վերադարձաւ, կանչեց ժողովրդի ծերերին եւ նրանց հաղորդեց բոլոր այն խօսքերը, որ նրան պատուիրել էր Աստուած:
7 Մովսէս եկաւ ու ժողովուրդին ծերերը կանչեց եւ Տէրոջը իրեն պատուիրած այս բոլոր խօսքերը անոնց առջեւ կրկնեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: И пришел Моисей и созвал старейшин народа и предложил им все сии слова, которые заповедал ему Господь.
19:7 ἦλθεν ερχομαι come; go δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐκάλεσεν καλεω call; invite τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population καὶ και and; even παρέθηκεν παρατιθημι pose; serve αὐτοῖς αυτος he; him πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὓς ος who; what συνέταξεν συντασσω coordinate; arrange αὐτῷ αυτος he; him ὁ ο the θεός θεος God
19:7 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּקְרָ֖א yyiqrˌā קרא call לְ lᵊ לְ to זִקְנֵ֣י ziqnˈê זָקֵן old הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יָּ֣שֶׂם yyˈāśem שׂים put לִ li לְ to פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֖הוּ ṣiwwˌāhû צוה command יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:7. venit Moses et convocatis maioribus natu populi exposuit omnes sermones quos mandaverat DominusMoses came; and calling together the elders of the people, he declared all the words which the Lord had commanded.
7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him.
19:7. Moses went, and calling together those greater by birth among the people, he set forth all the words which the Lord had commanded.
And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him:

7: И пришел Моисей и созвал старейшин народа и предложил им все сии слова, которые заповедал ему Господь.
19:7
ἦλθεν ερχομαι come; go
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
παρέθηκεν παρατιθημι pose; serve
αὐτοῖς αυτος he; him
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
οὓς ος who; what
συνέταξεν συντασσω coordinate; arrange
αὐτῷ αυτος he; him
ο the
θεός θεος God
19:7
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יִּקְרָ֖א yyiqrˌā קרא call
לְ lᵊ לְ to
זִקְנֵ֣י ziqnˈê זָקֵן old
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יָּ֣שֶׂם yyˈāśem שׂים put
לִ li לְ to
פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֖הוּ ṣiwwˌāhû צוה command
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:7. venit Moses et convocatis maioribus natu populi exposuit omnes sermones quos mandaverat Dominus
Moses came; and calling together the elders of the people, he declared all the words which the Lord had commanded.
19:7. Moses went, and calling together those greater by birth among the people, he set forth all the words which the Lord had commanded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Данное народом согласие на исполнение завета (ст. 8) немыслимо без веры в его божественный авторитет, а эта последняя без доверия Моисею, — посредника при заключении завета, — как посланника Божия, вестника божественной воли. За такового евреи примут его, услышав голос к нему Господа из облака: Моисей приносит народу откровение.
Adam Clarke: Commentary on the Bible - 1831
19:7: The elders of the people - The head of each tribe, and the chief of each family, by whose ministry this gracious purpose of God was speedily communicated to the whole camp.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: the elders: Exo 3:16
and laid: Exo 4:29, Exo 4:30; Co1 15:1
Carl Friedrich Keil and Franz Delitzsch
19:7
When Moses communicated to the people through their elders this incomparable promise of the Lord, they promised unanimously (יחדּו) to do all that Jehovah said; and when Moses reported to the Lord what the people had answered, He said to Moses, "I will come to thee in the darkness of the cloud, that the people may listen to My speaking to thee (בּ שׁמע, as in Gen 27:5, etc.), and also believe thee for ever." As God knew the weakness of the sinful nation, and could not, as the Holy One, come into direct intercourse with it on account of its unholiness, but was about to conclude the covenant with it through the mediation of Moses, it was necessary, in order to accomplish the design of God, that the chosen mediator should receive special credentials; and these were to consists in the fact that Jehovah spoke to Moses in the sight and hearing of the people, that is to say, that He solemnly proclaimed the fundamental law of the covenant in the presence of the whole nation (Ex 19:16-20:18), and showed by this fact that Moses was the recipient and mediator of the revelation of God, in order that the people might believe him "for ever," as the law was to possess everlasting validity (Mt 5:18).
John Gill
19:7 And Moses came and called for the elders of the people,.... After he had heard the above words from the mouth of God, he came down from the mount into the camp of Israel, and sent for the elders or principal men of the tribes and families of Israel to come to him:
and, being gathered together:
laid before their faces all these words which the Lord commanded him; expressed them in the plainest manner, set them in the clearest light to their minds and consciences; so that they thoroughly understood them, were fully convinced of the propriety of these things God required of them, and their obligation to observe them, and saw plainly the greatness and importance of what he promised unto them.
John Wesley
19:7 And Moses laid before their faces all these words - He not only explained to them what God had given him in charge, but put it to their choice, whether they would accept these promises upon these terms or no. His laying it to their faces speaks his laying it to their consciences.
Robert Jamieson, A. R. Fausset and David Brown
19:7 Moses came and called for the elders of the people--The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!
19:819:8: Պատասխանի ետ ժողովուրդն միահամուռ, եւ ասեն. Զամենայն ինչ զոր ասաց Աստուած՝ արասցո՛ւք եւ լուիցուք։ Եւ տարաւ Մովսէս զպատգամս ժողովրդեանն առ Աստուած։
8 Ժողովուրդը միահամուռ պատասխան տուեց ու ասաց. «Այն ամէնը, ինչ ասել է Աստուած, կը կատարենք ու կը հնազանդուենք»: Մովսէսը ժողովրդի ասածը հաղորդեց Աստծուն:
8 Բոլոր ժողովուրդը միաբերան պատասխանեցին ու ըսին. «Տէրոջը բոլոր ըսածները պիտի ընենք»։ Մովսէս ժողովուրդին խօսքերը Տէրոջը իմացուց։
Պատասխանի ետ ժողովուրդն միահամուռ եւ ասեն. Զամենայն ինչ զոր ասաց [248]Աստուած, արասցուք [249]եւ լուիցուք``: Եւ տարաւ Մովսէս զպատգամս ժողովրդեանն առ [250]Աստուած:

19:8: Պատասխանի ետ ժողովուրդն միահամուռ, եւ ասեն. Զամենայն ինչ զոր ասաց Աստուած՝ արասցո՛ւք եւ լուիցուք։ Եւ տարաւ Մովսէս զպատգամս ժողովրդեանն առ Աստուած։
8 Ժողովուրդը միահամուռ պատասխան տուեց ու ասաց. «Այն ամէնը, ինչ ասել է Աստուած, կը կատարենք ու կը հնազանդուենք»: Մովսէսը ժողովրդի ասածը հաղորդեց Աստծուն:
8 Բոլոր ժողովուրդը միաբերան պատասխանեցին ու ըսին. «Տէրոջը բոլոր ըսածները պիտի ընենք»։ Մովսէս ժողովուրդին խօսքերը Տէրոջը իմացուց։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: И весь народ отвечал единогласно, говоря: всё, что сказал Господь, исполним. И донес Моисей слова народа Господу.
19:8 ἀπεκρίθη αποκρινομαι respond δὲ δε though; while πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord καὶ και and; even εἶπαν επω say; speak πάντα πας all; every ὅσα οσος as much as; as many as εἶπεν επω say; speak ὁ ο the θεός θεος God ποιήσομεν ποιεω do; make καὶ και and; even ἀκουσόμεθα ακουω hear ἀνήνεγκεν αναφερω bring up; carry up δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τοὺς ο the λόγους λογος word; log τοῦ ο the λαοῦ λαος populace; population πρὸς προς to; toward τὸν ο the θεόν θεος God
19:8 וַ wa וְ and יַּעֲנ֨וּ yyaʕᵃnˌû ענה answer כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֤ם ʕˈām עַם people יַחְדָּו֙ yaḥdˌāw יַחְדָּו together וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נַעֲשֶׂ֑ה naʕᵃśˈeh עשׂה make וַ wa וְ and יָּ֧שֶׁב yyˈāšev שׁוב return מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:8. responditque universus populus simul cuncta quae locutus est Dominus faciemus cumque rettulisset Moses verba populi ad DominumAnd all the people answered together: All that the Lord hath spoken, we will do. And when Moses had related the people's words to the Lord,
8. And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses reported the words of the people unto the LORD.
19:8. And all the people responded together: “Everything that the Lord has spoken, we shall do.” And when Moses had related the words of the people to the Lord,
And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD:

8: И весь народ отвечал единогласно, говоря: всё, что сказал Господь, исполним. И донес Моисей слова народа Господу.
19:8
ἀπεκρίθη αποκρινομαι respond
δὲ δε though; while
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
καὶ και and; even
εἶπαν επω say; speak
πάντα πας all; every
ὅσα οσος as much as; as many as
εἶπεν επω say; speak
ο the
θεός θεος God
ποιήσομεν ποιεω do; make
καὶ και and; even
ἀκουσόμεθα ακουω hear
ἀνήνεγκεν αναφερω bring up; carry up
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
λαοῦ λαος populace; population
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
19:8
וַ wa וְ and
יַּעֲנ֨וּ yyaʕᵃnˌû ענה answer
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֤ם ʕˈām עַם people
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
נַעֲשֶׂ֑ה naʕᵃśˈeh עשׂה make
וַ wa וְ and
יָּ֧שֶׁב yyˈāšev שׁוב return
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:8. responditque universus populus simul cuncta quae locutus est Dominus faciemus cumque rettulisset Moses verba populi ad Dominum
And all the people answered together: All that the Lord hath spoken, we will do. And when Moses had related the people's words to the Lord,
19:8. And all the people responded together: “Everything that the Lord has spoken, we shall do.” And when Moses had related the words of the people to the Lord,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:8: And all the people answered, etc. - The people, having such gracious advantages laid before them, most cheerfully consented to take God for their portion; as he had graciously promised to take them for his people. Thus a covenant was made, the parties being mutually bound to each other.
Moses returned the words - When the people had on their part consented to the covenant, Moses appears to have gone immediately up to the mountain and related to God the success of his mission; for he was now on the mount, as appears from Exo 19:14.
Albert Barnes: Notes on the Bible - 1834
19:8: All that the Lord ... - By this answer the people accepted the covenant. It was the preliminary condition of their complete admission into the state of a royal priesthood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: Exo 20:19, Exo 24:3, Exo 24:7; Deu 5:27-29, Deu 26:17-19; Jos 24:24; Neh 10:29
John Gill
19:8 And all the people answered together,.... By their heads and representatives, the elders, summoned before Moses, to whom he declared the whole will of God; or this being communicated by them to their respective tribes and families, they were all of one mind; there was not a contradicting voice among them, they all gave the same answer, or all united in returning for answer what follows:
all that the Lord hath spoken we will do; obey his voice in all things he directs unto, or commands to be done, and keep the covenant he should make with them, and observe whatever was required on their parts; which was well spoken, if with the heart, and if, under a consciousness of their own weakness, they had expressed their desire of dependence upon the grace of God to enable them to perform, see Deut 5:28. The Septuagint version adds, "and we will hear", or be obedient, as in Ex 24:7,
and Moses returned the words of the people unto the Lord; not for his information, who knew very well what they had said, but for the discharge of his office as a mediator and messenger between God and them: this, according to Jarchi, was on the third day of the month.
John Wesley
19:8 And they answered together; all that the Lord hath spoken we will do - Thus accepting the Lord to be to them a God, and giving up themselves to be to him a people.
19:919:9: Եւ ասէ Տէր ցՄովսէս. Ահաւասիկ ե՛ս եկից առ քեզ սեամբ ամպոյ, զի լուիցէ՛ ժողովուրդն մինչ ես ընդ քե՛զ խօսիցիմ. եւ հաւատասցեն քեզ յաւիտեան։ Եւ պատմեաց Մովսէս զբանս ժողովրդեանն առ Տէր[661]։ [661] Ոմանք. Զբանս ժողովրդեանն առ Տեառն։
9 Տէրն ասաց Մովսէսին. «Ահա ես քեզ մօտ պիտի գամ ամպի սեան մէջ[40], որ ժողովուրդը լսի այն, ինչ ես ասելու եմ քեզ, եւ նա յաւիտեան պիտի հաւատայ քեզ»: Մովսէսը ժողովրդի ասածը հաղորդեց Աստծուն: [40] 40. Եբրայերէնում՝ մթան մէջ:
9 Տէրը ըսաւ Մովսէսին. «Ահա ես քեզի կու գամ թանձր ամպի մը մէջ, որպէս զի ժողովուրդը լսէ՝ երբ ես քեզի հետ խօսիմ ու նաեւ միշտ քեզի հաւատայ»։ Մովսէս ժողովուրդին խօսքերը Տէրոջը պատմեց։
Եւ ասէ Տէր ցՄովսէս. Ահաւասիկ ես եկից առ քեզ [251]սեամբ ամպոյ, զի լուիցէ ժողովուրդն մինչ ես ընդ քեզ խօսիցիմ, եւ հաւատասցեն քեզ յաւիտեան: Եւ պատմեաց Մովսէս զբանս ժողովրդեանն առ Տէր:

19:9: Եւ ասէ Տէր ցՄովսէս. Ահաւասիկ ե՛ս եկից առ քեզ սեամբ ամպոյ, զի լուիցէ՛ ժողովուրդն մինչ ես ընդ քե՛զ խօսիցիմ. եւ հաւատասցեն քեզ յաւիտեան։ Եւ պատմեաց Մովսէս զբանս ժողովրդեանն առ Տէր[661]։
[661] Ոմանք. Զբանս ժողովրդեանն առ Տեառն։
9 Տէրն ասաց Մովսէսին. «Ահա ես քեզ մօտ պիտի գամ ամպի սեան մէջ[40], որ ժողովուրդը լսի այն, ինչ ես ասելու եմ քեզ, եւ նա յաւիտեան պիտի հաւատայ քեզ»: Մովսէսը ժողովրդի ասածը հաղորդեց Աստծուն:
[40] 40. Եբրայերէնում՝ մթան մէջ:
9 Տէրը ըսաւ Մովսէսին. «Ահա ես քեզի կու գամ թանձր ամպի մը մէջ, որպէս զի ժողովուրդը լսէ՝ երբ ես քեզի հետ խօսիմ ու նաեւ միշտ քեզի հաւատայ»։ Մովսէս ժողովուրդին խօսքերը Տէրոջը պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: И сказал Господь Моисею: вот, Я приду к тебе в густом облаке, дабы слышал народ, как Я буду говорить с тобою, и поверил тебе навсегда. И Моисей объявил слова народа Господу.
19:9 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραγίνομαι παραγινομαι happen by; come by / to / along πρὸς προς to; toward σὲ σε.1 you ἐν εν in στύλῳ στυλος pillar νεφέλης νεφελη cloud ἵνα ινα so; that ἀκούσῃ ακουω hear ὁ ο the λαὸς λαος populace; population λαλοῦντός λαλεω talk; speak μου μου of me; mine πρὸς προς to; toward σὲ σε.1 you καὶ και and; even σοὶ σοι you πιστεύσωσιν πιστευω believe; entrust εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἀνήγγειλεν αναγγελλω announce δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the λαοῦ λαος populace; population πρὸς προς to; toward κύριον κυριος lord; master
19:9 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i בָּ֣א bˈā בוא come אֵלֶיךָ֮ ʔēleʸḵˈā אֶל to בְּ bᵊ בְּ in עַ֣ב ʕˈav עָב cloud הֶֽ hˈe הַ the עָנָן֒ ʕānˌān עָנָן cloud בַּ ba בְּ in עֲב֞וּר ʕᵃvˈûr עֲבוּר way יִשְׁמַ֤ע yišmˈaʕ שׁמע hear הָ hā הַ the עָם֙ ʕˌām עַם people בְּ bᵊ בְּ in דַבְּרִ֣י ḏabbᵊrˈî דבר speak עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and גַם־ ḡam- גַּם even בְּךָ֖ bᵊḵˌā בְּ in יַאֲמִ֣ינוּ yaʔᵃmˈînû אמן be firm לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity וַ wa וְ and יַּגֵּ֥ד yyaggˌēḏ נגד report מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:9. ait ei Dominus iam nunc veniam ad te in caligine nubis ut audiat me populus loquentem ad te et credat tibi in perpetuum nuntiavit ergo Moses verba populi ad DominumThe Lord said to him: Lo, now will I come to thee in the darkness of a cloud, that the people may hear me speaking to thee, and may believe thee for ever. And Moses told the words of the people to the Lord.
9. And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever. And Moses told the words of the people unto the LORD.
19:9. the Lord said to him: “Soon now, I will come to you in the mist of a cloud, so that the people may hear me speaking to you, and so that they may believe you continuously.” Therefore, Moses reported the words of the people to the Lord,
And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD:

9: И сказал Господь Моисею: вот, Я приду к тебе в густом облаке, дабы слышал народ, как Я буду говорить с тобою, и поверил тебе навсегда. И Моисей объявил слова народа Господу.
19:9
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
παραγίνομαι παραγινομαι happen by; come by / to / along
πρὸς προς to; toward
σὲ σε.1 you
ἐν εν in
στύλῳ στυλος pillar
νεφέλης νεφελη cloud
ἵνα ινα so; that
ἀκούσῃ ακουω hear
ο the
λαὸς λαος populace; population
λαλοῦντός λαλεω talk; speak
μου μου of me; mine
πρὸς προς to; toward
σὲ σε.1 you
καὶ και and; even
σοὶ σοι you
πιστεύσωσιν πιστευω believe; entrust
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἀνήγγειλεν αναγγελλω announce
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
λαοῦ λαος populace; population
πρὸς προς to; toward
κύριον κυριος lord; master
19:9
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
בָּ֣א bˈā בוא come
אֵלֶיךָ֮ ʔēleʸḵˈā אֶל to
בְּ bᵊ בְּ in
עַ֣ב ʕˈav עָב cloud
הֶֽ hˈe הַ the
עָנָן֒ ʕānˌān עָנָן cloud
בַּ ba בְּ in
עֲב֞וּר ʕᵃvˈûr עֲבוּר way
יִשְׁמַ֤ע yišmˈaʕ שׁמע hear
הָ הַ the
עָם֙ ʕˌām עַם people
בְּ bᵊ בְּ in
דַבְּרִ֣י ḏabbᵊrˈî דבר speak
עִמָּ֔ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בְּךָ֖ bᵊḵˌā בְּ in
יַאֲמִ֣ינוּ yaʔᵃmˈînû אמן be firm
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וַ wa וְ and
יַּגֵּ֥ד yyaggˌēḏ נגד report
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:9. ait ei Dominus iam nunc veniam ad te in caligine nubis ut audiat me populus loquentem ad te et credat tibi in perpetuum nuntiavit ergo Moses verba populi ad Dominum
The Lord said to him: Lo, now will I come to thee in the darkness of a cloud, that the people may hear me speaking to thee, and may believe thee for ever. And Moses told the words of the people to the Lord.
19:9. the Lord said to him: “Soon now, I will come to you in the mist of a cloud, so that the people may hear me speaking to you, and so that they may believe you continuously.” Therefore, Moses reported the words of the people to the Lord,
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Adam Clarke: Commentary on the Bible - 1831
19:9: A thick cloud - This is interpreted by Exo 19:18 : And Mount Sinai was altogether on a Smoke - and the Smoke thereof ascended as the Smoke of a furnace; his usual appearance was in the cloudy pillar, which we may suppose was generally clear and luminous. That the people may hear - See Clarke's note on Exo 15:9. The Jews consider this as the fullest evidence their fathers had of the Divine mission of Moses; themselves were permitted to see this awfully glorious sight, and to hear God himself speak out of the thick darkness: for before this, as Rabbi Maymon remarks, they might have thought that Moses wrought his miracles by sorcery or enchantment; but now, hearing the voice of God himself, they could no longer disbelieve nor even doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Lo: Exo 19:16, Exo 20:21, Exo 24:15, Exo 24:16; Deu 4:11; Kg1 8:12; Ch2 6:1; Psa 18:11, Psa 18:12; Psa 97:2; Isa 19:1; Mat 17:5; Mar 9:7; Luk 9:34, Luk 9:35; Rev 1:7
that the: Deu 4:12, Deu 4:36; Joh 12:29, Joh 12:30
believe: Exo 14:31; Ch2 20:20; Isa 7:9; Luk 10:16
John Gill
19:9 And the Lord said unto Moses,.... As the Targum of Jonathan, on the third day; though Jarchi says the fourth; which seems not so well to agree with his words on the preceding verse, since it seems to be at the same time that Moses returned the words of the people to the Lord, that he said what follows to him:
lo, I come unto thee in a thick cloud; which was different from the pillar of cloud in which he went before the people, and now stood in it on the top of the mount; for he speaks not now of his present appearance to Moses, but of his appearance on the mount three days after; wherefore the Septuagint version wrongly renders it, "in a pillar of cloud": there were appearances of the divine Majesty in a cloud frequently afterwards, both in the Old and New Testament, see Ex 40:34 and so Christ, the mighty Angel, is said to be clothed with a cloud, Rev_ 10:1. And from such appearances as these, the Heathens have represented their deities, as Apollo (k), Venus (l), Juno (m), and others, coming in a cloud, or clothed with one:
that the people may hear when I speak with thee, and believe thee for ever; they had believed Moses already, particularly at the Red sea, when they saw what was done there, but afterwards, as it seems, returned to their unbelief again; but now, as they would be eyewitnesses of the cloud in which the Lord would appear to Moses, so they would be ear witnesses of what he said to him; for though the cloud was a thick one in which he came, so that they could not see any similitude, any likeness at all, not so much as a brightness, a shining glory, as they had seen in the pillar of cloud, see Ex 16:7, yet, the voice of God out of it was so loud, when he spoke with Moses, that this vast body of people being placed around, at the lower part of the mount, heard plainly and distinctly all that was said; so that they were sure they were not imposed upon by Moses, but that the law he delivered to them was from God, since they heard it with their own ears; and therefore they and their posterity believed it for ever, and never entertained the least distrust of the divinity and authority of it. This case was widely different from that of Numa or Mahomet, the one pretending to receive instructions from the goddess Egeria, and the other from the angel Gabriel; but all depended upon their own word, none were, nor did they pretend that any were eye or ear witnesses of what they declared; but such was the case here:
and Moses told the words of the people unto the Lord; the same which he is said to return to him in the preceding verse, and here repeated for the confirmation of it, and to lead on to what the Lord had to say further concerning them.
(k) "Nnbe et candentes humeros amictus Augur Apollo. -----" Horat. Carmin. l. 1. ode 2. (l) "Et Venus aethereos inter dea candida nimbos Dona ferens aderat ----". Virgil. Aeneid, l. 8. "prope finem". "Hoc Venus obscuro faciem circumdata nimbo Detulit. ----" Virgil. Aeneid, l. 12. (m) "Agens hyemem nimbo succincta, per auras ----". Ib. Aeneid. 10.
Robert Jamieson, A. R. Fausset and David Brown
19:9 The Lord said unto Moses, Lo, I come . . . in a thick cloud, &c.--The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.
19:1019:10: Եւ ասէ Տէր ցՄովսէս. Է՛ջ՝ դի՛ր վկայութիւն ժողովրդեանն, եւ սրբեա՛ զնոսա այսօր եւ վաղիւ, եւ լուասցե՛ն զձորձս իւրեանց։
10 Տէրն ասաց Մովսէսին. «Իջի՛ր, կարգադրի՛ր ժողովրդին, մաքրի՛ր նրանց այսօր եւ վաղը, նաեւ թող լուանան իրենց զգեստները,
10 Տէրը ըսաւ Մովսէսին. «Գնա՛ ժողովուրդին եւ զանոնք սրբէ այսօր ու վաղը եւ թող իրենց լաթերը լուան։
Եւ ասէ Տէր ցՄովսէս. [252]Էջ դիր վկայութիւն ժողովրդեանն`` եւ սրբեա զնոսա այսօր եւ վաղիւ, եւ լուասցեն զձորձս իւրեանց:

19:10: Եւ ասէ Տէր ցՄովսէս. Է՛ջ՝ դի՛ր վկայութիւն ժողովրդեանն, եւ սրբեա՛ զնոսա այսօր եւ վաղիւ, եւ լուասցե՛ն զձորձս իւրեանց։
10 Տէրն ասաց Մովսէսին. «Իջի՛ր, կարգադրի՛ր ժողովրդին, մաքրի՛ր նրանց այսօր եւ վաղը, նաեւ թող լուանան իրենց զգեստները,
10 Տէրը ըսաւ Մովսէսին. «Գնա՛ ժողովուրդին եւ զանոնք սրբէ այսօր ու վաղը եւ թող իրենց լաթերը լուան։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: И сказал Господь Моисею: пойди к народу, и освяти его сегодня и завтра; пусть вымоют одежды свои,
19:10 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καταβὰς καταβαινω step down; descend διαμάρτυραι διαμαρτυρομαι protest τῷ ο the λαῷ λαος populace; population καὶ και and; even ἅγνισον αγνιζω purify αὐτοὺς αυτος he; him σήμερον σημερον today; present καὶ και and; even αὔριον αυριον tomorrow; next day καὶ και and; even πλυνάτωσαν πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes
19:10 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses לֵ֣ךְ lˈēḵ הלך walk אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and קִדַּשְׁתָּ֥ם qiddaštˌām קדשׁ be holy הַ ha הַ the יֹּ֖ום yyˌôm יֹום day וּ û וְ and מָחָ֑ר māḥˈār מָחָר next day וְ wᵊ וְ and כִבְּס֖וּ ḵibbᵊsˌû כבס wash שִׂמְלֹתָֽם׃ śimlōṯˈām שִׂמְלָה mantle
19:10. qui dixit ei vade ad populum et sanctifica illos hodie et cras laventque vestimenta suaAnd he said to him: Go to the people, and sanctify them to day, and to morrow, and let them wash their garments.
10. And the LORD said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their garments,
19:10. who said to him: “Go to the people, and sanctify them today, and tomorrow, and let them wash their garments.
And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes:

10: И сказал Господь Моисею: пойди к народу, и освяти его сегодня и завтра; пусть вымоют одежды свои,
19:10
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καταβὰς καταβαινω step down; descend
διαμάρτυραι διαμαρτυρομαι protest
τῷ ο the
λαῷ λαος populace; population
καὶ και and; even
ἅγνισον αγνιζω purify
αὐτοὺς αυτος he; him
σήμερον σημερον today; present
καὶ και and; even
αὔριον αυριον tomorrow; next day
καὶ και and; even
πλυνάτωσαν πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
19:10
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
לֵ֣ךְ lˈēḵ הלך walk
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
קִדַּשְׁתָּ֥ם qiddaštˌām קדשׁ be holy
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
וּ û וְ and
מָחָ֑ר māḥˈār מָחָר next day
וְ wᵊ וְ and
כִבְּס֖וּ ḵibbᵊsˌû כבס wash
שִׂמְלֹתָֽם׃ śimlōṯˈām שִׂמְלָה mantle
19:10. qui dixit ei vade ad populum et sanctifica illos hodie et cras laventque vestimenta sua
And he said to him: Go to the people, and sanctify them to day, and to morrow, and let them wash their garments.
19:10. who said to him: “Go to the people, and sanctify them today, and tomorrow, and let them wash their garments.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Приготовление к предстоящему законодательству через омовение указывает на него, как на событие, выделяющееся из ряда обыденных. Даже самая гора отделяется (освящается — ст. 23) от остальной местности. Переступивший черту убивается издали, так как в противном случае и убивающему пришлось бы переступить ее, т. е. нарушить запрещение. По греческому чтению ст. 13: народ мог подняться на гору после богоявления.
Adam Clarke: Commentary on the Bible - 1831
19:10: Sanctify them - See the meaning of this term, Exo 13:2.
Let them wash their clothes - And consequently bathe their bodies; for, according to the testimony of the Jews, these always went together.
It was necessary that, as they were about to appear in the presence of God, every thing should be clean and pure about them; that they might be admonished by this of the necessity of inward purity, of which the outward washing was the emblem.
From these institutions the heathens appear to have borrowed their precepts relative to washings and purifications previously to their offering sacrifice to their gods, examples of which abound in the Greek and Latin writers. They washed their hands and clothes, and bathed their bodies in pure water, before they performed any act of religious worship; and in a variety of cases, abstinence from all matrimonial connections was positively required, before a person was permitted to perform any religious rite, or assist at the performance.
Albert Barnes: Notes on the Bible - 1834
19:10: Sanctify them - The injunction involves bodily purification and undoubtedly also spiritual preparation. Compare Heb 10:22. The washing of the clothes was an outward symbol well understood in all nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: sanctify: Exo 19:15; Lev 11:44, Lev 11:45; Jos 3:5, Jos 7:13; Sa1 16:5; Ch2 29:5, Ch2 29:34, Ch2 30:17-19; Job 1:5; Co1 6:11
wash: Exo 19:14; Gen 35:2; Lev 11:25, Lev 15:5; Num 8:7, Num 8:21, Num 31:24; Zac 3:3, Zac 3:4; Heb 10:22; Rev 7:14
Carl Friedrich Keil and Franz Delitzsch
19:10
God then commanded Moses to prepare the people for His appearing or speaking to them: (1) by their sanctification, through the washing of the body and clothes (see Gen 35:2), and abstinence from conjugal intercourse (Ex 19:15) on account of the defilement connected therewith (Lev 15:18); and (2) by setting bounds round the people, that they might not ascend or touch the mountain. The hedging or bounding (הגבּיל) of the people is spoken of in Ex 19:23 as setting bounds about the mountain, and consisted therefore in the erection of a barrier round the mountain, which was to prevent the people form ascending or touching it. Any one who touched it (קצהוּ, "its end," i.e., the outermost or lowest part of the mountain) was to be put to death, whether man or beast. "No hand shall touch him" (the individual who passed the barrier and touched the mountain), i.e., no one was to follow him within the appointed boundaries, but he was to be killed from a distance either by stones or darts. (יּיּרה for יוּרה, see Gesenius, 69.) Not till "the drawing out of the trumpet blast," or, as Luther renders it, "only when it sounded long," could they ascend the mountain (Ex 19:13). היּבל, from יבל to stream violently with noise, is synonymous with היּבל קרן (Josh 6:5), and was really the same thing as the שׁופר, i.e., a long wind instrument shaped like a horn. היּבל משׁך is to draw the horn, i.e., to blow the horn with tones long drawn out. This was done either to give a signal to summon the people to war (Judg 3:27; Judg 6:34), or to call them to battle (Judg 7:18; Job 39:24-25, etc.), or for other public proclamations. No one (this is the idea) was to ascend the mountain on pain of death, or even to touch its outermost edge; but when the horn was blown with a long blast, and the signal to approach was given thereby, then they might ascend it (see Ex 19:21), - of course not 600,000 men, which would have been physically impossible, but the people in the persons of their representatives the elders. בּהר עלות signifies to go up the mountain in Ex 19:13 as well as in Ex 19:12, and not merely to come to the foot of the mountain (see Deut 5:5).
Geneva 1599
19:10 And the LORD said unto Moses, Go unto the people, and (e) sanctify them to day and to morrow, and let them wash their clothes,
(e) Teach them to be pure in heart, as they show themselves outwardly clean by washing.
John Gill
19:10 And the Lord said unto Moses,.... On the fourth day, according to the Targum of Jonathan:
go unto the people; go down from the mountain, from the top of it, where he now was, to the camp of Israel, which was pitched before it:
and sanctify them today and tomorrow; the fourth and fifth days of the month; that is, he was, to instruct them how they were to sanctify themselves in an external way, by washing themselves, as after mentioned, their bodies and clothes, and by abstaining from all sensual pleasures, lawful or unlawful:
and let them wash their clothes; which the Jews understood not of their garments, but of their bodies also; teaching them by these outward things the necessity of internal purity and holiness, to appear before God: these outward rites were in use before the law of Moses, as appears from Gen 35:2 and the Heathens themselves have similar notions of the cleanness of bodies and garments, as well as the purity of mind, being acceptable to their deities (n).
(n) "Casta placent superis, pura cum veste venito". Tibullus.
John Wesley
19:10 Sanctify the people - As Job before sent and sanctified his sons, Job 1:5. Sanctify them, that is, call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Two things particularly were prescribed as instances of their preparation. 1st, In token of cleansing of themselves from all sinful pollutions, they must wash their clothes. Not that God regards our clothes, but while they were washing their clothes, he would have them think of washing their souls by repentance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God. 2dly, In token of their devoting themselves entirely to religious exercises upon this occasion they must abstain even from lawful enjoyments during these three days, and not come at their wives.
19:1119:11: Եւ պատրաստեսցի՛ն աւուրն երրորդի. զի յաւուրն երրորդի իջցէ՛ Տէր յանդիման ամենայն ժողովրդեանդ ՚ի լեառնդ Սինա։
11 որպէսզի երրորդ օրը պատրաստ լինեն, որովհետեւ երրորդ օրը Տէրը ողջ ժողովրդի աչքի առաջ իջնելու է Սինա լերան վրայ:
11 Երրորդ օրուան համար պատրաստ ըլլան. քանզի երրորդ օրը Տէրը բոլոր ժողովուրդին աչքին առջեւ Սինա լերան վրայ պիտի իջնէ։
եւ պատրաստեսցին աւուրն երրորդի. զի յաւուրն երրորդի իջցէ Տէր յանդիման ամենայն ժողովրդեանդ ի լեառնդ Սինա:

19:11: Եւ պատրաստեսցի՛ն աւուրն երրորդի. զի յաւուրն երրորդի իջցէ՛ Տէր յանդիման ամենայն ժողովրդեանդ ՚ի լեառնդ Սինա։
11 որպէսզի երրորդ օրը պատրաստ լինեն, որովհետեւ երրորդ օրը Տէրը ողջ ժողովրդի աչքի առաջ իջնելու է Սինա լերան վրայ:
11 Երրորդ օրուան համար պատրաստ ըլլան. քանզի երրորդ օրը Տէրը բոլոր ժողովուրդին աչքին առջեւ Սինա լերան վրայ պիտի իջնէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: чтоб быть готовыми к третьему дню: ибо в третий день сойдет Господь пред глазами всего народа на гору Синай;
19:11 καὶ και and; even ἔστωσαν ειμι be ἕτοιμοι ετοιμος ready; prepared εἰς εις into; for τὴν ο the ἡμέραν ημερα day τὴν ο the τρίτην τριτος third τῇ ο the γὰρ γαρ for ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καταβήσεται καταβαινω step down; descend κύριος κυριος lord; master ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina ἐναντίον εναντιον next to; before παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population
19:11 וְ wᵊ וְ and הָי֥וּ hāyˌû היה be נְכֹנִ֖ים nᵊḵōnˌîm כון be firm לַ la לְ to † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third כִּ֣י׀ kˈî כִּי that בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third יֵרֵ֧ד yērˈēḏ ירד descend יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עֵינֵ֥י ʕênˌê עַיִן eye כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people עַל־ ʕal- עַל upon הַ֥ר hˌar הַר mountain סִינָֽי׃ sînˈāy סִינַי Sinai
19:11. et sint parati in diem tertium die enim tertio descendet Dominus coram omni plebe super montem SinaiAnd let them be ready against the third day; for on the third day the Lord will come down in the sight of all the people, upon Mount Sinai.
11. and be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.
19:11. And let them be prepared on the third day. For on the third day, the Lord will descend, in the sight of all the people, over Mount Sinai.
And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai:

11: чтоб быть готовыми к третьему дню: ибо в третий день сойдет Господь пред глазами всего народа на гору Синай;
19:11
καὶ και and; even
ἔστωσαν ειμι be
ἕτοιμοι ετοιμος ready; prepared
εἰς εις into; for
τὴν ο the
ἡμέραν ημερα day
τὴν ο the
τρίτην τριτος third
τῇ ο the
γὰρ γαρ for
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καταβήσεται καταβαινω step down; descend
κύριος κυριος lord; master
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
ἐναντίον εναντιον next to; before
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
19:11
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
נְכֹנִ֖ים nᵊḵōnˌîm כון be firm
לַ la לְ to
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third
כִּ֣י׀ kˈî כִּי that
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third
יֵרֵ֧ד yērˈēḏ ירד descend
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
עֵינֵ֥י ʕênˌê עַיִן eye
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
עַל־ ʕal- עַל upon
הַ֥ר hˌar הַר mountain
סִינָֽי׃ sînˈāy סִינַי Sinai
19:11. et sint parati in diem tertium die enim tertio descendet Dominus coram omni plebe super montem Sinai
And let them be ready against the third day; for on the third day the Lord will come down in the sight of all the people, upon Mount Sinai.
19:11. And let them be prepared on the third day. For on the third day, the Lord will descend, in the sight of all the people, over Mount Sinai.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: the Lord: Exo 19:16, Exo 19:18, Exo 19:20, Exo 3:8, Exo 34:5; Num 11:17; Deu 33:2; Psa 18:9, Psa 144:5; Isa 64:1, Isa 64:2; Hab 3:3-6; Joh 3:13, Joh 6:38
John Gill
19:11 And be ready against the third day,.... Not the third day of the month, but the third day from hence, this being the fourth, and the morrow the fifth, and the third day, the day following that, the sixth, on which day it is generally agreed by the Jews that the law was given; see Gill on Ex 19:16.
for the third day the Lord will come down in the sight of all the people upon Mount Sinai; which must be understood, consistent with his omnipresence, and is only expressive of some visible display of his power, and of some sensible token of his presence to the people; he was now upon it in the pillar of cloud, but then he would appear in another manner, and descend in a thick cloud and fire, which all the people would see, though they could not see the similitude of anything in it.
John Wesley
19:11 In the sight of all the people - Though they should see no manner of similitude, yet they should see so much as would convince them, that God was among them of a truth. And so high was the top of Mount Sinai, that it is supposed not only the camp of Israel, but even the countries about might discern some extraordinary appearance of glory upon it.
19:1219:12: Եւ զատուսցես զժողովուրդդ շուրջ՝ եւ ասասցես. Զգո՛յշ կացէք անձանց յելանելոյ ՚ի լեառնն եւ մերձենալոյ առ նա. զի ամենայն որ մերձեսցի ՚ի լեառնն՝ մահո՛ւ սատակեսցի[662]։ [662] Ոսկան. Եւ զատուցեալ ժողովուրդն շուրջ եւ։ Այլք. Եւ մերձենալոյ ՚ի նա։
12 Ժողովրդի ու լերան միջեւ տարածութիւն կը թողնես եւ կ’ասես. “Զգո՛յշ եղէք, լերան վրայ մարդ չբարձրանայ ու դրան չմօտենայ, որովհետեւ ով մօտենայ լերան, մահուամբ պիտի պատժուի:
12 Դուն ժողովուրդին բոլորտիքը սահման դիր ու ըսէ՝ ‘Զգուշացէ՛ք լեռը ելլելէ կամ անոր ծայրին դպչելէ։ Ով որ լերանը դպչի, անշուշտ պիտի մեռցուի’։
Եւ զատուսցես զժողովուրդն շուրջ` եւ ասասցես. Զգոյշ կացէք անձանց յելանելոյ ի լեառնն եւ մերձենալոյ ի նա. զի ամենայն որ մերձեսցի ի լեառնն` մահու սատակեսցի:

19:12: Եւ զատուսցես զժողովուրդդ շուրջ՝ եւ ասասցես. Զգո՛յշ կացէք անձանց յելանելոյ ՚ի լեառնն եւ մերձենալոյ առ նա. զի ամենայն որ մերձեսցի ՚ի լեառնն՝ մահո՛ւ սատակեսցի[662]։
[662] Ոսկան. Եւ զատուցեալ ժողովուրդն շուրջ եւ։ Այլք. Եւ մերձենալոյ ՚ի նա։
12 Ժողովրդի ու լերան միջեւ տարածութիւն կը թողնես եւ կ’ասես. “Զգո՛յշ եղէք, լերան վրայ մարդ չբարձրանայ ու դրան չմօտենայ, որովհետեւ ով մօտենայ լերան, մահուամբ պիտի պատժուի:
12 Դուն ժողովուրդին բոլորտիքը սահման դիր ու ըսէ՝ ‘Զգուշացէ՛ք լեռը ելլելէ կամ անոր ծայրին դպչելէ։ Ով որ լերանը դպչի, անշուշտ պիտի մեռցուի’։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: и проведи для народа черту со всех сторон и скажи: берегитесь восходить на гору и прикасаться к подошве ее; всякий, кто прикоснется к горе, предан будет смерти;
19:12 καὶ και and; even ἀφοριεῖς αφοριζω separate τὸν ο the λαὸν λαος populace; population κύκλῳ κυκλω circling; in a circle λέγων λεγω tell; declare προσέχετε προσεχω pay attention; beware ἑαυτοῖς εαυτου of himself; his own τοῦ ο the ἀναβῆναι αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even θιγεῖν θιγγανω touch τι τις anyone; someone αὐτοῦ αυτος he; him πᾶς πας all; every ὁ ο the ἁψάμενος απτομαι grasp; touch τοῦ ο the ὄρους ορος mountain; mount θανάτῳ θανατος death τελευτήσει τελευταω meet an end
19:12 וְ wᵊ וְ and הִגְבַּלְתָּ֤ hiḡbaltˈā גבל set border אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֙ ʕˌām עַם people סָבִ֣יב sāvˈîv סָבִיב surrounding לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִשָּׁמְר֥וּ hiššāmᵊrˌû שׁמר keep לָכֶ֛ם lāḵˈem לְ to עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend בָּ bā בְּ in † הַ the הָ֖ר hˌār הַר mountain וּ û וְ and נְגֹ֣עַ nᵊḡˈōₐʕ נגע touch בְּ bᵊ בְּ in קָצֵ֑הוּ qāṣˈēhû קָצֶה end כָּל־ kol- כֹּל whole הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בָּ bā בְּ in † הַ the הָ֖ר hˌār הַר mountain מֹ֥ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die
19:12. constituesque terminos populo per circuitum et dices cavete ne ascendatis in montem nec tangatis fines illius omnis qui tetigerit montem morte morieturAnd thou shalt appoint certain limits to the people round about, and thou shalt say to them: Take heed ye go not up into the mount, and that ye touch not the borders thereof: every one that toucheth the mount, dying he shall die.
12. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:
19:12. And you will establish limits for the people all around, and you will say to them: ‘Take care not to ascend to the mountain, and that you do not touch its parts. All who touch the mountain, shall die a death.’
And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:

12: и проведи для народа черту со всех сторон и скажи: берегитесь восходить на гору и прикасаться к подошве ее; всякий, кто прикоснется к горе, предан будет смерти;
19:12
καὶ και and; even
ἀφοριεῖς αφοριζω separate
τὸν ο the
λαὸν λαος populace; population
κύκλῳ κυκλω circling; in a circle
λέγων λεγω tell; declare
προσέχετε προσεχω pay attention; beware
ἑαυτοῖς εαυτου of himself; his own
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
θιγεῖν θιγγανω touch
τι τις anyone; someone
αὐτοῦ αυτος he; him
πᾶς πας all; every
ο the
ἁψάμενος απτομαι grasp; touch
τοῦ ο the
ὄρους ορος mountain; mount
θανάτῳ θανατος death
τελευτήσει τελευταω meet an end
19:12
וְ wᵊ וְ and
הִגְבַּלְתָּ֤ hiḡbaltˈā גבל set border
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֙ ʕˌām עַם people
סָבִ֣יב sāvˈîv סָבִיב surrounding
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הִשָּׁמְר֥וּ hiššāmᵊrˌû שׁמר keep
לָכֶ֛ם lāḵˈem לְ to
עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend
בָּ בְּ in
הַ the
הָ֖ר hˌār הַר mountain
וּ û וְ and
נְגֹ֣עַ nᵊḡˈōₐʕ נגע touch
בְּ bᵊ בְּ in
קָצֵ֑הוּ qāṣˈēhû קָצֶה end
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בָּ בְּ in
הַ the
הָ֖ר hˌār הַר mountain
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ yûmˈāṯ מות die
19:12. constituesque terminos populo per circuitum et dices cavete ne ascendatis in montem nec tangatis fines illius omnis qui tetigerit montem morte morietur
And thou shalt appoint certain limits to the people round about, and thou shalt say to them: Take heed ye go not up into the mount, and that ye touch not the borders thereof: every one that toucheth the mount, dying he shall die.
19:12. And you will establish limits for the people all around, and you will say to them: ‘Take care not to ascend to the mountain, and that you do not touch its parts. All who touch the mountain, shall die a death.’
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Adam Clarke: Commentary on the Bible - 1831
19:12: Thou shalt set bounds - Whether this was a line marked out on the ground, beyond which they were not to go, or whether a fence was actually made to keep them off, we cannot tell; or whether this fence was made all round the mountain, or only at that part to which one wing of the camp extended, is not evident.
This verse strictly forbids the people from coming near and touching Mount Sinai, which was burning with Fire. The words therefore in Exo 19:15, אל תגשו אל אשה al tiggeshu el ishshah, come not at your wives, seem rather to mean, come not near unto the Fire; especially as the other phrase is not at all probable: but the fire is, on this occasion, spoken of so emphatically (see Deu 5:4, Deu 5:5, Deu 5:22-25) that we are naturally led to consider אשה ishshah here as האש ha-esh transposed, or to say, with Simon in his Lexicon, אשה faem, idem quod masc. אש ignis. So among other instances, we have אבר and אברה a wing; אור and אורה light; אמץ and אמצה strength; and אמר and אמרה a speech - Burt. See Kennicott's Remarks.
Whosoever toucheth the mount shall be surely put to death - The place was awfully sacred, because the dreadful majesty of God was displayed on it. And this taught them that God is a consuming fire, and that it is a fearful thing to fall into the hands of the living God.
Albert Barnes: Notes on the Bible - 1834
19:12: Set bounds unto the people - The low line of alluvial mounds at the foot of the cliff of Ras Safsafeh exactly answers to the bounds which were to keep the people off from touching the mount: but the bounds here spoken of were to be set up by Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: set bounds: Exo 19:21, Exo 19:23; Jos 3:4
Take: Exo 10:28, Exo 34:12; Deu 2:4, Deu 4:9
or touch: Heb 12:20, Heb 12:21
John Gill
19:12 And thou shall set bounds to the people round about,.... That is, round about the mountain, by drawing a line, throwing up a foss or ditch, or else by laying up heaps of stones or sand, which might be come at easily, or bushes and branches of trees, which grew thick on the mount, from whence it had its name; but be it what will that were used, these were to signify, that so far the people might go, but no further, which their curiosity might prompt them to:
saying, take heed unto yourselves that ye go not up into the mount; so far were they from being allowed to go up to the top of it, that they were not allowed to ascend it at all, or to go any further than where the ascent or rise began; it was at their peril to ascend, and this was what they were to take heed unto, lest they incurred danger:
or touch the border of it; it being the mountain of God, and relatively holy through his presence on it:
whosoever toucheth the mount shall be surely put to death; which severe law was made to deter them from any attempt to go up the mountain, since it was death even to touch it, see Heb 12:18.
John Wesley
19:12 Set bounds - Probably he drew a ditch round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, 1st, That awful reverence which ought to possess the minds of all that worship God. 2dly, The distance which worshippers were kept at under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19.
19:1319:13: Մի՛ մերձեսցի ՚ի նա ձեռն. քանզի քարա՛մբք քարկոծեսցի եւ նետիւք խոցոտեսցի։ եթէ անասուն իցէ եւ եթէ մարդ՝ մի՛ կեցցէ։ այլ յորժամ ձա՛յնքն եւ փողն եւ ամպն վերասցի ՚ի լեռնէ անտի՝ ելցեն նոքա ՚ի լեառնն[663]։ [663] Ոմանք. Վերասցին ՚ի լեռնէ անտի՝ ելանիցեն նոքա ՚ի լեառն։
13 Լերան մօտեցողին որեւէ ձեռք չդիպչի, որովհետեւ դրան դիպչողը կը քարկոծուի կամ նետահար կը լինի. անասուն լինի, թէ մարդ՝ չի ապրի: Նրանք կարող են լեռը բարձրանալ միայն այն ժամանակ, երբ որոտները, շեփորահարութիւնն ու ամպը վերանան լերան վրայից[41]»: [41] 41. Եբրայերէնում՝ երբ փողի ձայնը երկար հնչի:
13 Անոր ձեռք չդպչի. քանզի դպչողը անպատճառ պիտի քարկոծուի կամ նետով զարնուի. անասուն ըլլայ թէ մարդ՝ պիտի չապրի։ Երբ փողին ձայնը երկար հնչուի, անոնք լեռը պիտի ելլեն»։
Մի՛ մերձեսցի ի նա ձեռն. քանզի քարամբ քարկոծեսցի եւ նետիւք խոցոտիցի. եթէ անասուն իցէ եւ եթէ մարդ, մի՛ կեցցէ. այլ [253]յորժամ ձայնքն եւ փողն եւ ամպն վերասցին ի լեռնէ անտի,`` ելանիցեն նոքա ի լեառնն:

19:13: Մի՛ մերձեսցի ՚ի նա ձեռն. քանզի քարա՛մբք քարկոծեսցի եւ նետիւք խոցոտեսցի։ եթէ անասուն իցէ եւ եթէ մարդ՝ մի՛ կեցցէ։ այլ յորժամ ձա՛յնքն եւ փողն եւ ամպն վերասցի ՚ի լեռնէ անտի՝ ելցեն նոքա ՚ի լեառնն[663]։
[663] Ոմանք. Վերասցին ՚ի լեռնէ անտի՝ ելանիցեն նոքա ՚ի լեառն։
13 Լերան մօտեցողին որեւէ ձեռք չդիպչի, որովհետեւ դրան դիպչողը կը քարկոծուի կամ նետահար կը լինի. անասուն լինի, թէ մարդ՝ չի ապրի: Նրանք կարող են լեռը բարձրանալ միայն այն ժամանակ, երբ որոտները, շեփորահարութիւնն ու ամպը վերանան լերան վրայից[41]»:
[41] 41. Եբրայերէնում՝ երբ փողի ձայնը երկար հնչի:
13 Անոր ձեռք չդպչի. քանզի դպչողը անպատճառ պիտի քարկոծուի կամ նետով զարնուի. անասուն ըլլայ թէ մարդ՝ պիտի չապրի։ Երբ փողին ձայնը երկար հնչուի, անոնք լեռը պիտի ելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: рука да не прикоснется к нему, а пусть побьют его камнями, или застрелят стрелою; скот ли то, или человек, да не останется в живых; во время протяжного трубного звука могут они взойти на гору.
19:13 οὐχ ου not ἅψεται απτομαι grasp; touch αὐτοῦ αυτος he; him χείρ χειρ hand ἐν εν in γὰρ γαρ for λίθοις λιθος stone λιθοβοληθήσεται λιθοβολεω stone ἢ η or; than βολίδι βολις javelin κατατοξευθήσεται κατατοξευω shoot down with a bow ἐάν εαν and if; unless τε τε both; and κτῆνος κτηνος livestock; animal ἐάν εαν and if; unless τε τε both; and ἄνθρωπος ανθρωπος person; human οὐ ου not ζήσεται ζαω live; alive ὅταν οταν when; once αἱ ο the φωναὶ φωνη voice; sound καὶ και and; even αἱ ο the σάλπιγγες σαλπιγξ trumpet καὶ και and; even ἡ ο the νεφέλη νεφελη cloud ἀπέλθῃ απερχομαι go off; go away ἀπὸ απο from; away τοῦ ο the ὄρους ορος mountain; mount ἐκεῖνοι εκεινος that ἀναβήσονται αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount
19:13 לֹא־ lō- לֹא not תִגַּ֨ע ṯiggˌaʕ נגע touch בֹּ֜ו bˈô בְּ in יָ֗ד yˈāḏ יָד hand כִּֽי־ kˈî- כִּי that סָקֹ֤ול sāqˈôl סקל stone יִסָּקֵל֙ yissāqˌēl סקל stone אֹו־ ʔô- אֹו or יָרֹ֣ה yārˈō ירה cast יִיָּרֶ֔ה yiyyārˈeh ירה cast אִם־ ʔim- אִם if בְּהֵמָ֥ה bᵊhēmˌā בְּהֵמָה cattle אִם־ ʔim- אִם if אִ֖ישׁ ʔˌîš אִישׁ man לֹ֣א lˈō לֹא not יִחְיֶ֑ה yiḥyˈeh חיה be alive בִּ bi בְּ in מְשֹׁךְ֙ mᵊšōḵ משׁך draw הַ ha הַ the יֹּבֵ֔ל yyōvˈēl יֹובֵל ram הֵ֖מָּה hˌēmmā הֵמָּה they יַעֲל֥וּ yaʕᵃlˌû עלה ascend בָ vā בְּ in † הַ the הָֽר׃ hˈār הַר mountain
19:13. manus non tanget eum sed lapidibus opprimetur aut confodietur iaculis sive iumentum fuerit sive homo non vivet cum coeperit clangere bucina tunc ascendant in montemNo hands shall touch him, but he shall be stoned to death, or he shall be shot through with arrows: whether it be beast, or man, he shall not live. When the trumpet shall begin to sound, then let them go up into the mount.
13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.
19:13. Hands shall not touch him, but he shall be crushed with stones, or he shall be pierced through with darts. Whether it be a beast or a man, he shall not live. For when the trumpet begins to sound, perhaps they might go up toward the mountain.”
There shall not an hand touch it, but he shall surely be stoned, or shot through; whether [it be] beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount:

13: рука да не прикоснется к нему, а пусть побьют его камнями, или застрелят стрелою; скот ли то, или человек, да не останется в живых; во время протяжного трубного звука могут они взойти на гору.
19:13
οὐχ ου not
ἅψεται απτομαι grasp; touch
αὐτοῦ αυτος he; him
χείρ χειρ hand
ἐν εν in
γὰρ γαρ for
λίθοις λιθος stone
λιθοβοληθήσεται λιθοβολεω stone
η or; than
βολίδι βολις javelin
κατατοξευθήσεται κατατοξευω shoot down with a bow
ἐάν εαν and if; unless
τε τε both; and
κτῆνος κτηνος livestock; animal
ἐάν εαν and if; unless
τε τε both; and
ἄνθρωπος ανθρωπος person; human
οὐ ου not
ζήσεται ζαω live; alive
ὅταν οταν when; once
αἱ ο the
φωναὶ φωνη voice; sound
καὶ και and; even
αἱ ο the
σάλπιγγες σαλπιγξ trumpet
καὶ και and; even
ο the
νεφέλη νεφελη cloud
ἀπέλθῃ απερχομαι go off; go away
ἀπὸ απο from; away
τοῦ ο the
ὄρους ορος mountain; mount
ἐκεῖνοι εκεινος that
ἀναβήσονται αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
19:13
לֹא־ lō- לֹא not
תִגַּ֨ע ṯiggˌaʕ נגע touch
בֹּ֜ו bˈô בְּ in
יָ֗ד yˈāḏ יָד hand
כִּֽי־ kˈî- כִּי that
סָקֹ֤ול sāqˈôl סקל stone
יִסָּקֵל֙ yissāqˌēl סקל stone
אֹו־ ʔô- אֹו or
יָרֹ֣ה yārˈō ירה cast
יִיָּרֶ֔ה yiyyārˈeh ירה cast
אִם־ ʔim- אִם if
בְּהֵמָ֥ה bᵊhēmˌā בְּהֵמָה cattle
אִם־ ʔim- אִם if
אִ֖ישׁ ʔˌîš אִישׁ man
לֹ֣א lˈō לֹא not
יִחְיֶ֑ה yiḥyˈeh חיה be alive
בִּ bi בְּ in
מְשֹׁךְ֙ mᵊšōḵ משׁך draw
הַ ha הַ the
יֹּבֵ֔ל yyōvˈēl יֹובֵל ram
הֵ֖מָּה hˌēmmā הֵמָּה they
יַעֲל֥וּ yaʕᵃlˌû עלה ascend
בָ בְּ in
הַ the
הָֽר׃ hˈār הַר mountain
19:13. manus non tanget eum sed lapidibus opprimetur aut confodietur iaculis sive iumentum fuerit sive homo non vivet cum coeperit clangere bucina tunc ascendant in montem
No hands shall touch him, but he shall be stoned to death, or he shall be shot through with arrows: whether it be beast, or man, he shall not live. When the trumpet shall begin to sound, then let them go up into the mount.
19:13. Hands shall not touch him, but he shall be crushed with stones, or he shall be pierced through with darts. Whether it be a beast or a man, he shall not live. For when the trumpet begins to sound, perhaps they might go up toward the mountain.”
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Adam Clarke: Commentary on the Bible - 1831
19:13: There shall not a hand touch it - בו bo, Him, not the mountain, but the man who had presumed to touch the mountain. He should be considered altogether as an unclean and accursed thing, not to be touched for fear of conveying defilement; but should be immediately stoned or pierced through with a dart, Heb 12:20.
Albert Barnes: Notes on the Bible - 1834
19:13: Touch it - Rather "touch him." The person who had touched the mount was not to be touched, since the contact would be pollution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: whether: Exo 21:28, Exo 21:29; Lev 20:15, Lev 20:16
when the trumpet: or, cornet, Exo 19:16, Exo 19:19; Co1 15:52; Th1 4:16
John Gill
19:13 There shall not a hand touch it,.... The mountain or the border of it, which is repeated that it might be taken notice of; and to show that it would be resented if they were to stretch out their hand and only lightly touch it, much more should they set their feet upon it and attempt to ascend it: or rather, "shall not touch him" (o); that is, the man that shall touch the mountain; he shall be so detestable and abominable, whoever touches it or breaks through the bounds of it, and attempts to ascend it, that no man shall follow him to lay hold on him, in order to bring him back to justice, but shall dispatch him at once in one or other of the ways directed to:
but he shall surely be stoned, or shot through; if near at hand, all about him shall rise upon him, and take up stones and stone him; but if he is got at a distance, then they were to shoot arrows at him; and in this way Aben Ezra interprets it; the words, says he, refer to the man that toucheth the mount, who is not to be followed and apprehended, but those that see him, and are near, abiding in the place where they are, are to stone him immediately, and if afar off they are to throw darts at him: though the Targum of Jonathan seems to understand it, as if punishment would be immediately inflicted upon such a person, not by the hands of men, but by the hand of God; for it says, such an one shall be stoned with hailstones, and fiery darts shall be spread upon him; or, as the Jerusalem Targum, shall be shot at him:
whether it be beast, or man, it shall not live; that touches the mountain, and so it is explained, Heb 12:20, the word beast comprehends all kinds of beasts, wild and tame, and all sorts of cattle, of the herd or flock; as the word "man" takes in women as well as men, as Ben Gersom observes; Aben Ezra thinks fowls are not mentioned, because they cannot be taken, but fly away immediately; but then they might be shot:
when the trumpet soundeth long, they shall come up to the mount; this, according to Jarchi, was a trumpet of a ram's horn; the word used in the Arabic language signifying a ram; but it is a mere fancy and fable of his, that this was of the ram of Isaac which was sacrificed in his stead; it is much more likely that there was indeed no real trumpet, only a sound was formed like the sound of one; and, it is highly probable, was formed by the ministering angels; Aben Ezra observes, that the sound of a trumpet was never heard until the day of the decalogue, until the day that was given; and that there was not a greater wonder on Mount Sinai than this: the design and use of it was to gather, this vast body of people together, to come and hear what God had to say unto them; and when its sound was protracted to a great length, or was in one continued tone, and somewhat lower, as is usual when a trumpet is about to cease blowing, then the people were to take it as a token that they should approach the mountain; not to ascend it, but come to the lower and nether part of it, where bounds were set to direct them how far they might go, and no further: so the Septuagint version is,"when the voices (or thunders) and the trumpets and the cloud departed from the mountain, they went up to the mountain:''a certain Jewish writer (p) interprets this, not of the people in general, but of Aaron and his sons, and of the seventy elders, see Ex 19:24.
(o) "non tanget eum", Vatablus, Drusius, "non feriet eum", Tigurine version. (p) R. Samuel Ben Hophni, apud Aben Ezram, in loc.
John Wesley
19:13 When the trumpet soundeth long - Then let them take their places at the foot of the mount. Never was so great a congregation called together and preached to at once as this was here. No one man's voice could have reached so many, but the voice of God did.
19:1419:14: Եւ էջ Մովսէս ՚ի լեռնէ անտի առ ժողովուրդն, եւ սրբեաց զնոսա. եւ լուացին զձորձս իւրեանց։
14 Մովսէսը լեռից իջաւ ժողովրդի մօտ ու մաքրեց նրանց: Նրանք լուացին իրենց զգեստները: Մովսէսն ասաց ժողովրդին.
14 Մովսէս լեռնէն ժողովուրդին քով իջաւ ու սրբեց ժողովուրդը եւ անոնք իրենց լաթերը լուացին։
Եւ էջ Մովսէս ի լեռնէ անտի առ ժողովուրդն, եւ սրբեաց զնոսա. եւ լուացին զձորձս իւրեանց:

19:14: Եւ էջ Մովսէս ՚ի լեռնէ անտի առ ժողովուրդն, եւ սրբեաց զնոսա. եւ լուացին զձորձս իւրեանց։
14 Մովսէսը լեռից իջաւ ժողովրդի մօտ ու մաքրեց նրանց: Նրանք լուացին իրենց զգեստները: Մովսէսն ասաց ժողովրդին.
14 Մովսէս լեռնէն ժողովուրդին քով իջաւ ու սրբեց ժողովուրդը եւ անոնք իրենց լաթերը լուացին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: И сошел Моисей с горы к народу и освятил народ, и они вымыли одежду свою.
19:14 κατέβη καταβαινω step down; descend δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population καὶ και and; even ἡγίασεν αγιαζω hallow αὐτούς αυτος he; him καὶ και and; even ἔπλυναν πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes
19:14 וַ wa וְ and יֵּ֧רֶד yyˈēreḏ ירד descend מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses מִן־ min- מִן from הָ hā הַ the הָ֖ר hˌār הַר mountain אֶל־ ʔel- אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יְקַדֵּשׁ֙ yᵊqaddˌēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people וַֽ wˈa וְ and יְכַבְּס֖וּ yᵊḵabbᵊsˌû כבס wash שִׂמְלֹתָֽם׃ śimlōṯˈām שִׂמְלָה mantle
19:14. descenditque Moses de monte ad populum et sanctificavit eum cumque lavissent vestimenta suaAnd Moses came down from the mount to the people, and sanctified them. And when they had washed thelr garments,
14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments.
19:14. And Moses came down from the mountain to the people, and he sanctified them. And when they had washed their garments,
And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes:

14: И сошел Моисей с горы к народу и освятил народ, и они вымыли одежду свою.
19:14
κατέβη καταβαινω step down; descend
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
ἡγίασεν αγιαζω hallow
αὐτούς αυτος he; him
καὶ και and; even
ἔπλυναν πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
19:14
וַ wa וְ and
יֵּ֧רֶד yyˈēreḏ ירד descend
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
מִן־ min- מִן from
הָ הַ the
הָ֖ר hˌār הַר mountain
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יְקַדֵּשׁ֙ yᵊqaddˌēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
וַֽ wˈa וְ and
יְכַבְּס֖וּ yᵊḵabbᵊsˌû כבס wash
שִׂמְלֹתָֽם׃ śimlōṯˈām שִׂמְלָה mantle
19:14. descenditque Moses de monte ad populum et sanctificavit eum cumque lavissent vestimenta sua
And Moses came down from the mount to the people, and sanctified them. And when they had washed thelr garments,
19:14. And Moses came down from the mountain to the people, and he sanctified them. And when they had washed their garments,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17: Появление облака служило для Моисея указанием на начало богоявления (ст. 9); во время его должны присутствовать и евреи (9), а потому теперь они и подводятся Моисеем к горе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: and sanctified: Exo 19:10
John Gill
19:14 And Moses went down from the mount unto the people,.... The same day that he went up, the fourth day of the month:
and sanctified the people; instructed them and ordered them what they should do for their sanctification, in order to their hearing the law from the mouth of the Lord:
and they washed their clothes; as the Lord had directed Moses to enjoin them, and as he had commanded them; see Gill on Ex 19:10.
19:1519:15: Եւ ասէ ցժողովուրդն. Պատրա՛ստ լերուք. զերիս աւուրս ՚ի կանայս մի՛ մերձենայք։
15 «Պատրա՛ստ եղէք, երեք օր կանանց չմերձենաք»:
15 Անիկա ըսաւ ժողովուրդին. «Երրորդ օրուան համար պատրաստ եղէք. ձեր կիներուն մի՛ մերձենաք»։
Եւ ասէ ցժողովուրդն. Պատրաստ լերուք [254]զերիս աւուրս``. ի կանայս մի՛ մերձենայք:

19:15: Եւ ասէ ցժողովուրդն. Պատրա՛ստ լերուք. զերիս աւուրս ՚ի կանայս մի՛ մերձենայք։
15 «Պատրա՛ստ եղէք, երեք օր կանանց չմերձենաք»:
15 Անիկա ըսաւ ժողովուրդին. «Երրորդ օրուան համար պատրաստ եղէք. ձեր կիներուն մի՛ մերձենաք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: И сказал народу: будьте готовы к третьему дню; не прикасайтесь к женам.
19:15 καὶ και and; even εἶπεν επω say; speak τῷ ο the λαῷ λαος populace; population γίνεσθε γινομαι happen; become ἕτοιμοι ετοιμος ready; prepared τρεῖς τρεις three ἡμέρας ημερα day μὴ μη not προσέλθητε προσερχομαι approach; go ahead γυναικί γυνη woman; wife
19:15 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people הֱי֥וּ hᵉʸˌû היה be נְכֹנִ֖ים nᵊḵōnˌîm כון be firm לִ li לְ to שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֑ים yāmˈîm יֹום day אַֽל־ ʔˈal- אַל not תִּגְּשׁ֖וּ tiggᵊšˌû נגשׁ approach אֶל־ ʔel- אֶל to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
19:15. ait ad eos estote parati in diem tertium ne adpropinquetis uxoribus vestrisHe said to them: Be ready against the third day, and come not near your wives.
15. And he said unto the people, Be ready against the third day: come not near a woman.
19:15. he said to them, “Be prepared on the third day, and do not draw near to your wives.”
And he said unto the people, Be ready against the third day: come not at [your] wives:

15: И сказал народу: будьте готовы к третьему дню; не прикасайтесь к женам.
19:15
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
λαῷ λαος populace; population
γίνεσθε γινομαι happen; become
ἕτοιμοι ετοιμος ready; prepared
τρεῖς τρεις three
ἡμέρας ημερα day
μὴ μη not
προσέλθητε προσερχομαι approach; go ahead
γυναικί γυνη woman; wife
19:15
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֔ם ʕˈām עַם people
הֱי֥וּ hᵉʸˌû היה be
נְכֹנִ֖ים nᵊḵōnˌîm כון be firm
לִ li לְ to
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֑ים yāmˈîm יֹום day
אַֽל־ ʔˈal- אַל not
תִּגְּשׁ֖וּ tiggᵊšˌû נגשׁ approach
אֶל־ ʔel- אֶל to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
19:15. ait ad eos estote parati in diem tertium ne adpropinquetis uxoribus vestris
He said to them: Be ready against the third day, and come not near your wives.
19:15. he said to them, “Be prepared on the third day, and do not draw near to your wives.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Be ready: Amo 4:12; Mal 3:2; Mat 3:10-12, Mat 24:44; Pe2 3:11, Pe2 3:12
the third: Exo 19:11, Exo 19:16
come not: Sa1 21:4, Sa1 21:5; Joe 2:16; Zac 6:3, Zac 7:3, Zac 12:12-14; Co1 7:5
Geneva 1599
19:15 And he said unto the people, Be ready against the third day: come not at [your] (f) wives.
(f) But give yourselves to prayer and abstinence, that you may at this time attend only upon the Lord, (1Cor 7:5).
John Gill
19:15 And he said unto the people, be ready against the third day,.... The third day from thence, the sixth of the month Sivan, against which day they were to prepare themselves, by washing their garments, and all other outward acts of sanctification and purity they were directed to, that they might be ready for the service of that day, to hear and receive the law from God himself: Aben Ezra has this note on the passage,"perhaps not a man slept that night, that he might hear the voice of the Lord in the morning, as was the way or custom of the high priest on the day of atonement;''that is, not to sleep the night before:
come not at your wives; or, "do not draw nigh to a woman" (q), to lie with her; meaning not with a strange woman, or one that was not his wife, for that was not lawful at any time; nor with a menstruous woman who was unclean, and so forbidden, but with a man's own wife: what was lawful must now be abstained from, for the greater sanctification and solemnity of the service of this day, see 1Cor 7:5, so Chaeremoh (r) the stoic says of the Egyptian priests, that when the time is at hand that they are to perform some very sacred and solemn service, they spend several days in preparing for it; sometimes two and forty, sometimes more, sometimes less, but never under seven; when they abstain from all animals, and from all kind of herbs and pulse, and especially from venereal conversation with women; and to this latter Juvenal (s) the poet has respect.
(q) Sept. "to a woman", Ainsworth. (r) Apud Porphyr, de Abstinentia, l. 4. sect. 7. Vid Clement. Alexand Stromat. l. 1. p. 306. (s) "Ille petit veniam quoties non abstinet uxor, "Concubitu, sacris observandisque diebus". Juvenal, Satyr 6.
19:1619:16: Եւ եղեւ յաւուրն երրորդի ընդ առաւօտսն. ձա՛յնք եւ փայլատակունք եւ ա՛մպ միգախառն ՚ի վերայ լերինն Սինայի լինէին. եւ ձայն փողոյն հնչէ՛ր մեծաձայն։ Եւ զարհուրեցաւ ամենայն ժողովուրդն որ էր ՚ի բանակի անդ։
16 Երրորդ օրն առաւօտեան Սինա լերան վրայ որոտներ լսուեցին, փայլատակումներ ու միգախառն ամպ երեւաց. եւ շեփորի ձայնը ուժգին հնչում էր: Բանակատեղում գտնուող ողջ ժողովուրդը զարհուրեց:
16 Երրորդ օրը առտուն որոտումներ ու կայծակներ կ’ըլլային եւ թանձր ամպ մը կար լերանը վրայ ու խիստ սաստիկ փողի ձայն մը եւ բանակին մէջ եղած բոլոր ժողովուրդը զարհուրեցաւ։
Եւ եղեւ յաւուրն երրորդի ընդ առաւօտսն ձայնք եւ փայլատակունք եւ ամպ միգախառն ի վերայ լերինն [255]Սինայի լինէին, եւ ձայն փողոյն հնչէր մեծաձայն, եւ զարհուրեցաւ ամենայն ժողովուրդն որ էր ի բանակի անդ:

19:16: Եւ եղեւ յաւուրն երրորդի ընդ առաւօտսն. ձա՛յնք եւ փայլատակունք եւ ա՛մպ միգախառն ՚ի վերայ լերինն Սինայի լինէին. եւ ձայն փողոյն հնչէ՛ր մեծաձայն։ Եւ զարհուրեցաւ ամենայն ժողովուրդն որ էր ՚ի բանակի անդ։
16 Երրորդ օրն առաւօտեան Սինա լերան վրայ որոտներ լսուեցին, փայլատակումներ ու միգախառն ամպ երեւաց. եւ շեփորի ձայնը ուժգին հնչում էր: Բանակատեղում գտնուող ողջ ժողովուրդը զարհուրեց:
16 Երրորդ օրը առտուն որոտումներ ու կայծակներ կ’ըլլային եւ թանձր ամպ մը կար լերանը վրայ ու խիստ սաստիկ փողի ձայն մը եւ բանակին մէջ եղած բոլոր ժողովուրդը զարհուրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: На третий день, при наступлении утра, были громы и молнии, и густое облако над горою, и трубный звук весьма сильный; и вострепетал весь народ, бывший в стане.
19:16 ἐγένετο γινομαι happen; become δὲ δε though; while τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third γενηθέντος γινομαι happen; become πρὸς προς to; toward ὄρθρον ορθρος dawn καὶ και and; even ἐγίνοντο γινομαι happen; become φωναὶ φωνη voice; sound καὶ και and; even ἀστραπαὶ αστραπη lightning καὶ και and; even νεφέλη νεφελη cloud γνοφώδης γνοφωδης in; on ὄρους ορος mountain; mount Σινα σινα Sina φωνὴ φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet ἤχει ηχεω sound μέγα μεγας great; loud καὶ και and; even ἐπτοήθη πτοεω frighten πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks
19:16 וַ wa וְ and יְהִי֩ yᵊhˌî היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the שְּׁלִישִׁ֜י ššᵊlîšˈî שְׁלִישִׁי third בִּֽ bˈi בְּ in הְיֹ֣ת hᵊyˈōṯ היה be הַ ha הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יְהִי֩ yᵊhˌî היה be קֹלֹ֨ת qōlˌōṯ קֹול sound וּ û וְ and בְרָקִ֜ים vᵊrāqˈîm בָּרָק lightning וְ wᵊ וְ and עָנָ֤ן ʕānˈān עָנָן cloud כָּבֵד֙ kāvˌēḏ כָּבֵד heavy עַל־ ʕal- עַל upon הָ hā הַ the הָ֔ר hˈār הַר mountain וְ wᵊ וְ and קֹ֥ל qˌōl קֹול sound שֹׁפָ֖ר šōfˌār שֹׁופָר horn חָזָ֣ק ḥāzˈāq חָזָק strong מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יֶּחֱרַ֥ד yyeḥᵉrˌaḏ חרד tremble כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּֽ bˈa בְּ in † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
19:16. iam advenerat tertius dies et mane inclaruerat et ecce coeperunt audiri tonitrua ac micare fulgura et nubes densissima operire montem clangorque bucinae vehementius perstrepebat timuit populus qui erat in castrisAnd now the third day was come, and the morning appeared: and behold thunders began to be heard, and lightning to flash, and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceeding loud; and the people that was in the camp, feared.
16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of a trumpet exceeding loud; and all the people that were in the camp trembled.
19:16. And now, the third day arrived and the morning dawned. And behold, thunders began to be heard, and also lightning flashed, and a very dense cloud covered the mountain, and the noise of the trumpet resounded vehemently. And the people who were in the camp were fearful.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that [was] in the camp trembled:

16: На третий день, при наступлении утра, были громы и молнии, и густое облако над горою, и трубный звук весьма сильный; и вострепетал весь народ, бывший в стане.
19:16
ἐγένετο γινομαι happen; become
δὲ δε though; while
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
γενηθέντος γινομαι happen; become
πρὸς προς to; toward
ὄρθρον ορθρος dawn
καὶ και and; even
ἐγίνοντο γινομαι happen; become
φωναὶ φωνη voice; sound
καὶ και and; even
ἀστραπαὶ αστραπη lightning
καὶ και and; even
νεφέλη νεφελη cloud
γνοφώδης γνοφωδης in; on
ὄρους ορος mountain; mount
Σινα σινα Sina
φωνὴ φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
ἤχει ηχεω sound
μέγα μεγας great; loud
καὶ και and; even
ἐπτοήθη πτοεω frighten
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
19:16
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֜י ššᵊlîšˈî שְׁלִישִׁי third
בִּֽ bˈi בְּ in
הְיֹ֣ת hᵊyˈōṯ היה be
הַ ha הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
קֹלֹ֨ת qōlˌōṯ קֹול sound
וּ û וְ and
בְרָקִ֜ים vᵊrāqˈîm בָּרָק lightning
וְ wᵊ וְ and
עָנָ֤ן ʕānˈān עָנָן cloud
כָּבֵד֙ kāvˌēḏ כָּבֵד heavy
עַל־ ʕal- עַל upon
הָ הַ the
הָ֔ר hˈār הַר mountain
וְ wᵊ וְ and
קֹ֥ל qˌōl קֹול sound
שֹׁפָ֖ר šōfˌār שֹׁופָר horn
חָזָ֣ק ḥāzˈāq חָזָק strong
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יֶּחֱרַ֥ד yyeḥᵉrˌaḏ חרד tremble
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
19:16. iam advenerat tertius dies et mane inclaruerat et ecce coeperunt audiri tonitrua ac micare fulgura et nubes densissima operire montem clangorque bucinae vehementius perstrepebat timuit populus qui erat in castris
And now the third day was come, and the morning appeared: and behold thunders began to be heard, and lightning to flash, and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceeding loud; and the people that was in the camp, feared.
19:16. And now, the third day arrived and the morning dawned. And behold, thunders began to be heard, and also lightning flashed, and a very dense cloud covered the mountain, and the noise of the trumpet resounded vehemently. And the people who were in the camp were fearful.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16: The Divine Presence on Mount Sinai.B. C. 1491.
16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. 18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. 20 And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. 21 And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. 22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. 23 And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it. 24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them. 25 So Moses went down unto the people, and spake unto them.
Now, at length, comes that memorable day, that terrible day of the Lord, that day of judgment, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire, and lived, Deut. iv. 33. Never was there such a sermon preached, before nor since, as this which was here preached to the church in the wilderness. For,
I. The preacher was God himself (v. 18): The Lord descended in fire, and (v. 20), The Lord came down upon mount Sinai. The shechinah, or glory of the Lord, appeared in the sight of all the people; he shone forth from mount Paran with ten thousands of his saints (Deut. xxxiii. 2), that is, attended, as the divine Majesty always is, by a multitude of the holy angels, who were both to grace the solemnity and to assist at it. Hence the law is said to be given by the disposition of angels, Acts vii. 53.
II. The pulpit (or throne rather) was mount Sinai, hung with a thick cloud (v. 16), covered with smoke (v. 18), and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams (Ps. cxiv. 4, 7), that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Judg. v. 5. Now it was that the mountains saw him, and trembled (Hab. iii. 10), and were witnesses against a hard-hearted unmoved people, whom nothing would influence.
III. The congregation was called together by the sound of a trumpet, exceedingly loud (v. 16), and waxing louder and louder, v. 19. This was done by the ministry of the angels, and we read of trumpets sounded by angels, Rev. viii. 6. It was the sound of the trumpet that made all the people tremble, as those who knew their own guilt, and who had reason to expect that the sound of this trumpet was to them the alarm of war.
IV. Moses brought the hearers to the place of meeting, v. 17. He that had led them out of the bondage of Egypt now led them to receive the law from God's mouth. Public persons are indeed public blessings when they lay out themselves in their places to promote the public worship of God. Moses, at the head of an assembly worshipping God, was as truly great as Moses at the head of an army in the field.
V. The introductions to the service were thunders and lightnings, v. 16. These were designed to strike an awe upon the people, and to raise and engage their attention. Were they asleep? The thunders would awaken them. Were they looking another way? The lightnings would engage them to turn their faces towards him that spoke to them. Thunder and lightning have natural causes, but the scripture directs us in a particular manner to take notice of the power of God, and his terror, in them. Thunder is the voice of God, and lightning the fire of God, proper to engage the senses of sight and hearing, those senses by which we receive so much of our information.
VI. Moses is God's minister, who is spoken to, to command silence, and keep the congregation in order: Moses spoke, v. 19. Some think it was now that he said, I exceedingly fear and quake (Heb. xii. 21); but God stilled his fear by his distinguishing favour to him, in calling him up to the top of the mount (v. 20), by which also he tried his faith and courage. No sooner had Moses got up a little way towards the top of the mount than he was sent down again to keep the people from breaking through to gaze, v. 21. Even the priests or princes, the heads of the houses of their fathers, who officiated for their respective families, and therefore are said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution. Moses pleads that they needed not to have any further orders given them, effectual care being taken already to prevent any intrusions, v. 23. But God, who knew their wilfulness and presumption, and what was now in the hearts of some of them, hastens him down with this in charge, that neither the priests nor the people should offer to force the lines that were set, to come up unto the Lord, but Moses and Aaron on, the men whom God delighted to honour. Observe, 1. What it was that God forbade them--breaking through to gaze; enough was provided to awaken their consciences, but they were not allowed to gratify their vain curiosity. They might see, but not gaze. Some of them, probably, were desirous to see some similitude, that they might know how to make an image of God, which he took care to prevent, for they saw no manner of similitude, Deut. iv. 5. Note, In divine things we must not covet to know more than God would have us know; and he has allowed us as much as is good for us. A desire of forbidden knowledge was the ruin of our first parents. Those that would be wise above what is written, and intrude into those things which they have not seen, need this admonition, that they break not through to gaze. 2. Under what penalty it was forbidden: Lest the Lord break forth upon them (v. 22-24), and many of them perish. Note, (1.) The restraints and warnings of the divine law are all intended for our good, and to keep us out of that danger into which we should otherwise, by our own folly, run ourselves. (2.) It is at our peril if we break the bounds that God has set us, and intrude upon that which he has not allowed us; the Bethshemites and Uzzah paid dearly for their presumption. And, even when we are called to approach God, we must remember that he is in heaven and we upon earth, and therefore it behoves us to exercise reverence and godly fear.
Adam Clarke: Commentary on the Bible - 1831
19:16: Thunders and lightnings, and a thick cloud - and the voice of the trumpet - The thunders, lightnings, etc., announced the coming, as they proclaimed the majesty, of God. Of the thunders and lightnings, and the deep, dark, dismal, electric cloud, from which the thunders and lightnings proceeded, we can form a tolerable apprehension; but of the loud, long-sounding trumpet, we can scarcely form a conjecture. Such were the appearances and the noise that all the people in the camp trembled, and Moses himself was constrained to say, "I exceedingly fear and quake," Heb 12:21. Probably the sound of the trumpet was something similar to that which shall be blown by the angel when he sweareth, by Him that liveth for ever, There shall be time no longer!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: thunders: Exo 9:23, Exo 9:28, Exo 9:29, Exo 20:18; Sa1 12:17, Sa1 12:18; Job 37:1-5, Job 38:25; Psa 18:11-14; Psa 29:3-11, Psa 50:3, Psa 77:18, Psa 97:4; Heb 12:18, Heb 12:19; Rev 4:5, Rev 8:5, Rev 11:19
thick: Exo 19:9, Exo 40:34; Ch2 5:14
voice: Rev 1:10, Rev 4:1
all the people: Jer 5:22; Heb 12:21
Carl Friedrich Keil and Franz Delitzsch
19:16
After these preparations, on the morning of the third day (from the issuing of this divine command), Jehovah came down upon the top of Mount Sinai (Ex 19:20), manifesting His glory in fire as the mighty, jealous God, in the midst of thunders (קלת) and lightnings, so that the mountain burned with fire (Deut 4:11; Deut 5:20), and the smoke of the burning mountain ascended as the smoke (עשׁן for עשׁן), and the whole mountain trembled (Ex 19:18), at the same time veiling in a thick cloud the fire of His wrath and jealousy, by which the unholy are consumed. Thunder and lightning bursting forth from the thick cloud, and fire with smoke, were the elementary substrata, which rendered the glory of the divine nature visible to men, though in such a way that the eye of mortals beheld no form of the spiritual and invisible Deity. These natural phenomena were accompanied by a loud trumpet blast, which "blew long and waxed louder and louder" (Ex 19:16 and Ex 19:19; see Gen 8:3), and was, as it were, the herald's call, announcing to the people the appearance of the Lord, and summoning them to assemble before Him and listen to His words, as they sounded forth from the fire and cloudy darkness. The blast (קול) of the shophar (Ex 19:19), i.e., the σάλπιγξ Θεοῦ, the trump of God, such a trumpet as is used in the service of God (in heaven, Th1 4:16; see Winer's Grammar), is not "the voice of Jehovah," but a sound resembling a trumpet blast. Whether this sound was produced by natural means, or, as some of the earlier commentators supposed, by angels, of whom myriads surrounded Jehovah when He came down upon Sinai (Deut 33:2), it is impossible to decide. At this alarming phenomenon, "all the people that was in the camp trembled" (Ex 19:16). For according to Ex 20:20 (17), it was intended to inspire them with a salutary fear of the majesty of God. Then Moses conducted the people (i.e., the men) out of the camp of God, and stationed them at the foot of the mountain outside the barrier (Ex 19:17); and "Moses spake" (Ex 19:19), i.e., asked the Lord for His commands, "and God answered loud" (בּקול), and told him to come up to the top of the mountain. He then commanded him to go down again, and impress upon the people that no one was to break through to Jehovah to see, i.e., to break down the barriers that were erected around the mountain as the sacred place of God, and attempt to penetrate into the presence of Jehovah. Even the priests, who were allowed to approach God by virtue of their office, were to sanctify themselves, that Jehovah might not break forth upon them (יפרץ), i.e., dash them to pieces. (On the form העדתה for העידת, see Ewald, 199 a). The priests were neither "the sons of Aaron," i.e., Levitical priest, nor the first-born or principes populi, but "those who had hitherto discharged the duties of the priestly office according to natural right and custom" (Baumgarten). Even these priests were too unholy to be able to come into the presence of the holy God. This repeated enforcement of the command not to touch the mountain, and the special extension of it even to the priests, were intended to awaken in the people a consciousness of their own unholiness quite as much as of the unapproachable holiness of Jehovah. But this separation from God, which arose from the unholiness of the nation, did not extend to Moses and Aaron, who were to act as mediators, and were permitted to ascend the mountain. Moreover, the prospect of ascending the holy mountain "at the drawing of the blast" was still before the people (Ex 19:13). And the strict prohibition against breaking through the barrier, to come of their own accord into the presence of Jehovah, is by no means at variance with this. When God gave the sign to ascend the mountain, the people might and were to draw near to Him. This sign, viz., the long-drawn trumpet blast, was not to be given in any case till after the promulgation of the ten words of the fundamental law. But it was not given even after this promulgation; not, however, because "the development was altogether an abnormal one, and not in accordance with the divine appointment in Ex 19:13, inasmuch as at the thunder, the lightning, and the sound of the trumpet, with which the giving of the law was concluded, they lost all courage, and instead of waiting for the promised signal, were overcome with fear, and ran from the spot," for there is not a word in the text about running away; but because the people were so terrified by the alarming phenomena which accompanied the coming down of Jehovah upon the mountain, that they gave up the right of speaking with God, and from a fear of death entreated Moses to undertake the intercourse with God in their behalf (Ex 20:18-21). Moreover, we cannot speak of an "abnormal development" of the drama, for the simple reason, that God not only foresaw the course and issue of the affair, but at the very outset only promised that He would come to Moses in a thick cloud (Ex 19:9), and merely announced and carried out His own descent upon Mount Sinai before the eyes of the people in the terrible glory of His sacred majesty (Ex 19:11), for the purpose of proving the people, that His fear might be before their eyes (Ex 20:20; cf. Deut 5:28-29). Consequently, apart from the physical impossibility of 600,000 ascending the mountain, it never was intended that all the people should do so.
(Note: The idea of the people fleeing and running away must have been got by Kurtz from either Luther's or De Wette's translation. They have both of them rendered וגו ויּנעוּ, "they fled and went far off," instead of "they trembled and stood far off." And not only the supposed flight, but his idea that "thunder, lightning, and the trumpet blast (which were silent in any case during the utterance of the ten commandments), concluded the promulgation of the law, as they had already introduced it according to Ex 19:16," also rests upon a misunderstanding of the text of the Bible. There is not a syllable in Ex 20:18 about the thunder, lightning, and trumpet blast bursting forth afresh after the proclamation of the ten commandments. There is simply an account of the impression, which the alarming phenomena, mentioned in Ex 19:16-19 as attending the descent of Jehovah upon the mountain (Ex 19:20), and preceding His speaking to Moses and the people, made upon the people, who had been brought out of the camp to meet with God.)
What God really intended, came to pass. After the people had been received into fellowship with Jehovah through the atoning blood of the sacrifice, they were permitted to ascend the mountain in the persons of their representatives, and there to see God (Ex 24:9-11).
John Gill
19:16 And it came to pass on the third day in the morning, The sixth of the month, according to the Targum of Jonathan, and so Jarchi; on which day, as the Jews generally say (t), the law was given, and which, they also observe, was a sabbath day: yea, they are sometimes so very particular as to fix the hour of the day, and say (u), it was the sixth hour of the day, or twelve o'clock at noon, that Israel received the decalogue, and at the ninth hour, at three o'clock in the afternoon, returned to their stations:
there were thunders, and lightnings, and a thick cloud upon the mount; which were to awaken the attention of the people to what they were to hear and receive, and to strike their minds with an awe of the divine Being; and to add to the solemnity of the day, and the service of it; and to signify the obscurity and terror of the legal dispensation, and the wrath and curse that the transgressors the law might expect, even an horrible tempest of divine vengeance, see Heb 12:18.
and the voice of the trumpet exceeding loud; or, "exceeding strong" (w); being blown by the mighty angels, and by ten thousand them, with whom the Lord now descended:
so that all the people that was in the camp trembled, at the sound of it, it was so loud and terrible, and it so pierced their ears and their hearts: a different effect the Gospel trumpet the jubilee trumpet, the joyful sound of love, grace, and mercy, has upon sensible sinners, and on true believers: the law with its curses terrifies, the Gospel with its blessings comforts.
(t) T. Bab. Sabbat, fol. 86. 2. & Yoma, fol. 4. 2. Seder Olam Rabba, c. 5. p. 18. (u) Pirke Eliezer, c. 46. (w) "fortis valde", Pagninus, Montanus, Vatablus; so Ainsworth.
John Wesley
19:16 Now at length is come that memorable day, in which Israel heard the voice of the Lord God speaking to them out of the midst of the fire and lived, Deut 4:33. Never was there such a sermon preached before or since, as this, which was here preached to the church in the wilderness. For, the preacher was God himself, Ex 19:17, The Lord descended in fire; and Ex 19:18. The Lord came down upon mount Sinai. The Shechinah, or glory of the Lord, appeared in the sight of all the people; he shined forth from mount Paran with ten thousand of his saints, attended with a multitude of the holy angels. Hence the law is said to be given by the disposition of angels, Acts 7:53. He spake from mount Sinai, hung with a thick cloud, Ex 19:16, covered with smoke, Ex 19:18, and made to quake greatly. Now it was that the earth trembled at the presence of the Lord, and the mountains skipped like rams, Ps 114:4, Ps 114:7, that Sinai itself, though rough and rocky, melted from before the Lord God of Israel, Judg 5:5. The congregation was called together by the sound of a trumpet exceeding loud, Ex 19:16, and waxing louder and louder, Ex 19:19. This was done by the ministry of the angels, and made all the people tremble. The introductions to the service were thunders and lightnings, Ex 19:16. These have natural causes; but the scripture directs us in a particular manner to take notice of the power of God, and his terror in them. Thunder is the voice of God, and lightning the fire of God, proper to engage both the learning senses of seeing and hearing.
Robert Jamieson, A. R. Fausset and David Brown
19:16 on the third day in the morning, that there were thunders and lightnings, &c.--The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare Mt 17:5).
the voice of a trumpet--This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.
19:1719:17: Եւ եհան Մովսէս զժողովուրդն ընդ առաջ Աստուծոյ ՚ի բանակէ անտի. եւ կացոյց շուրջ զստորոտով լերինն Սինայի։
17 Մովսէսը ժողովրդին բանակատեղիից տարաւ Աստծուն ընդառաջ եւ կանգնեցրեց Սինա լերան ստորոտի շուրջը:
17 Մովսէս բանակէն Աստուծոյ առջեւ հանեց ժողովուրդը եւ անոնք լերանը տակ կայնեցան։
Եւ եհան Մովսէս զժողովուրդն ընդ առաջ Աստուծոյ ի բանակէ անտի, եւ [256]կացոյց շուրջ`` զստորոտով լերինն [257]Սինայի:

19:17: Եւ եհան Մովսէս զժողովուրդն ընդ առաջ Աստուծոյ ՚ի բանակէ անտի. եւ կացոյց շուրջ զստորոտով լերինն Սինայի։
17 Մովսէսը ժողովրդին բանակատեղիից տարաւ Աստծուն ընդառաջ եւ կանգնեցրեց Սինա լերան ստորոտի շուրջը:
17 Մովսէս բանակէն Աստուծոյ առջեւ հանեց ժողովուրդը եւ անոնք լերանը տակ կայնեցան։
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19:1717: И вывел Моисей народ из стана в сретение Богу, и стали у подошвы горы.
19:17 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out Μωυσῆς μωσευς Mōseus; Mosefs τὸν ο the λαὸν λαος populace; population εἰς εις into; for συνάντησιν συναντησις meeting τοῦ ο the θεοῦ θεος God ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even παρέστησαν παριστημι stand by; present ὑπὸ υπο under; by τὸ ο the ὄρος ορος mountain; mount
19:17 וַ wa וְ and יֹּוצֵ֨א yyôṣˌē יצא go out מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֛ם ʕˈām עַם people לִ li לְ to קְרַ֥את qᵊrˌaṯ קרא encounter הָֽ hˈā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מִן־ min- מִן from הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יִּֽתְיַצְּב֖וּ yyˈiṯyaṣṣᵊvˌû יצב stand בְּ bᵊ בְּ in תַחְתִּ֥ית ṯaḥtˌîṯ תַּחְתִּי lower הָ hā הַ the הָֽר׃ hˈār הַר mountain
19:17. cumque eduxisset eos Moses in occursum Dei de loco castrorum steterunt ad radices montisAnd when Moses had brought them forth to meet God, from the place of the camp, they stood at the bottom of the mount.
17. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.
19:17. And when Moses had led them out to meet God, from the place of the camp, they stood at the base of the mountain.
And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount:

17: И вывел Моисей народ из стана в сретение Богу, и стали у подошвы горы.
19:17
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
Μωυσῆς μωσευς Mōseus; Mosefs
τὸν ο the
λαὸν λαος populace; population
εἰς εις into; for
συνάντησιν συναντησις meeting
τοῦ ο the
θεοῦ θεος God
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
παρέστησαν παριστημι stand by; present
ὑπὸ υπο under; by
τὸ ο the
ὄρος ορος mountain; mount
19:17
וַ wa וְ and
יֹּוצֵ֨א yyôṣˌē יצא go out
מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֛ם ʕˈām עַם people
לִ li לְ to
קְרַ֥את qᵊrˌaṯ קרא encounter
הָֽ hˈā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מִן־ min- מִן from
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יִּֽתְיַצְּב֖וּ yyˈiṯyaṣṣᵊvˌû יצב stand
בְּ bᵊ בְּ in
תַחְתִּ֥ית ṯaḥtˌîṯ תַּחְתִּי lower
הָ הַ the
הָֽר׃ hˈār הַר mountain
19:17. cumque eduxisset eos Moses in occursum Dei de loco castrorum steterunt ad radices montis
And when Moses had brought them forth to meet God, from the place of the camp, they stood at the bottom of the mount.
19:17. And when Moses had led them out to meet God, from the place of the camp, they stood at the base of the mountain.
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Adam Clarke: Commentary on the Bible - 1831
19:17: And Moses brought forth the people - to meet with God - For though they might not touch the mount till they had permission, yet when the trumpet sounded long, it appears they might come up to the nether part of the mount, (see Exo 19:13, and Deu 4:11); and when the trumpet had ceased to sound, they might then go up unto the mountain, as to any other place.
It was absolutely necessary that God should give the people at large some particular evidence of his being and power, that they might be saved from idolatry, to which they were most deplorably prone; and that they might the more readily credit Moses, who was to be the constant mediator between God and them. God, therefore, in his indescribable majesty, descended on the mount; and, by the thick dark cloud, the violent thunders, the vivid lightnings, the long and loud blasts of the trumpet, the smoke encompassing the whole mountain, and the excessive earthquake, proclaimed his power, his glory, and his holiness; so that the people, however unfaithful and disobedient afterwards, never once doubted the Divine interference, or suspected Moses of any cheat or imposture. Indeed, so absolute and unequivocal were the proofs of supernatural agency, that it was impossible these appearances could be attributed to any cause but the unlimited power of the author of Nature.
It is worthy of remark that the people were informed three days before, Exo 19:9-11, that such an appearance was to take place; and this answered two excellent purposes:
1. They had time to sanctify and prepare themselves for this solemn transaction; and,
2. Those who might be skeptical had sufficient opportunity to make use of every precaution to prevent and detect an imposture; so this previous warning strongly serves the cause of Divine revelation.
Their being at first prohibited from touching the mount on the most awful penalties, and secondly, being permitted to see manifestations of the Divine majesty, and hear the words of God, subserved the same great purposes. Their being prohibited in the first instance would naturally whet their curiosity, make them cautious of being deceived, and ultimately impress them with a due sense of God's justice and their own sinfulness; and their being permitted afterwards to go up to the mount, must have deepened the conviction that all was fair and real, that there could be no imposture in the case, and that though the justice and purity of God forbade them to draw nigh for a time, yet his mercy, which had prescribed the means of purification, had permitted an access to his presence. The directions given from Exo 19:10-15 inclusive show, not only the holiness of God, but the purity he requires in his worshippers.
Besides, the whole scope and design of the chapter prove that no soul can possibly approach this holy and terrible Being but through a mediator; and this is the use made of this whole transaction by the author of the Epistle to the Hebrews, Heb 12:18-24.
Albert Barnes: Notes on the Bible - 1834
19:17: Out of the camp - The encampment must have extended far and wide over the plain in front of the mountain. From one entrance of the plain to the other there is space for the whole host of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: Deu 4:10, Deu 5:5
John Gill
19:17 And Moses brought forth the people out of the camp,.... Which was before the mountain and near it, when the above tokens were given of the divine Presence on it; as they were thrown into a panic upon the sound of the trumpet, it was, perhaps, with some difficulty that they were brought out of the camp, or persuaded to quit it; and nothing short of the presence of Moses at the head of them, to go before them, and lead them to the foot of the mountain, could have prevailed upon them to have done it:
to meet with God; who came forth in such an awful and solemn manner, as their King and lawgiver, to deliver a body of laws to them, to be the rule of their future conduct:
and they stood at the nether part of the mount; at the bottom of it, where bounds were set, and a fence made, that they should proceed no further, and yet near enough to hear what God said to Moses and to them.
Robert Jamieson, A. R. Fausset and David Brown
19:17 Moses brought forth the people out of the camp to meet with God--Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by ROBINSON to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.
19:1819:18: Եւ լեառն Սինա ծխէ՛ր առ հասարակ. քանզի իջեա՛լ կայր Աստուած ՚ի վերայ նորա հրով. եւ ելանէ՛ր ծուխ նորա իբրեւ զծուխ հնոցի։ եւ զարհուրեցա՛ւ ամենայն ժողովուրդն յոյժ[664]. [664] Ոմանք. Եւ ելանէր ծուխ նոցա իբրեւ։
18 Սինա լեռն ամբողջովին ծխում էր, քանի որ Աստուած նրա վրայ իջել էր իբրեւ հուր: Նրա ծուխը բարձրանում էր ինչպէս հնոցի ծուխ: Բոլոր մարդիկ խիստ զարհուրեցին,
18 Սինա լեռը բոլորովին կը մխար, վասն զի Տէրը անոր վրայ կրակով իջաւ ու անոր մուխը հնոցի մուխի պէս կ’ելլէր եւ բոլոր լեռը սաստիկ կը դողար։
Եւ լեառն Սինա ծխէր առ հասարակ, քանզի իջեալ կայր [258]Աստուած ի վերայ նորա հրով, եւ ելանէր ծուխ նորա իբրեւ զծուխ հնոցի, եւ [259]զարհուրեցաւ ամենայն ժողովուրդն յոյժ:

19:18: Եւ լեառն Սինա ծխէ՛ր առ հասարակ. քանզի իջեա՛լ կայր Աստուած ՚ի վերայ նորա հրով. եւ ելանէ՛ր ծուխ նորա իբրեւ զծուխ հնոցի։ եւ զարհուրեցա՛ւ ամենայն ժողովուրդն յոյժ[664].
[664] Ոմանք. Եւ ելանէր ծուխ նոցա իբրեւ։
18 Սինա լեռն ամբողջովին ծխում էր, քանի որ Աստուած նրա վրայ իջել էր իբրեւ հուր: Նրա ծուխը բարձրանում էր ինչպէս հնոցի ծուխ: Բոլոր մարդիկ խիստ զարհուրեցին,
18 Սինա լեռը բոլորովին կը մխար, վասն զի Տէրը անոր վրայ կրակով իջաւ ու անոր մուխը հնոցի մուխի պէս կ’ելլէր եւ բոլոր լեռը սաստիկ կը դողար։
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: Гора же Синай вся дымилась оттого, что Господь сошел на нее в огне; и восходил от нее дым, как дым из печи, и вся гора сильно колебалась;
19:18 τὸ ο the δὲ δε though; while ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina ἐκαπνίζετο καπνιζω whole; wholly διὰ δια through; because of τὸ ο the καταβεβηκέναι καταβαινω step down; descend ἐπ᾿ επι in; on αὐτὸ αυτος he; him τὸν ο the θεὸν θεος God ἐν εν in πυρί πυρ fire καὶ και and; even ἀνέβαινεν αναβαινω step up; ascend ὁ ο the καπνὸς καπνος smoke ὡς ως.1 as; how καπνὸς καπνος smoke καμίνου καμινος furnace καὶ και and; even ἐξέστη εξιστημι astonish; beside yourself πᾶς πας all; every ὁ ο the λαὸς λαος populace; population σφόδρα σφοδρα vehemently; tremendously
19:18 וְ wᵊ וְ and הַ֤ר hˈar הַר mountain סִינַי֙ sînˌay סִינַי Sinai עָשַׁ֣ן ʕāšˈan עשׁן smoke כֻּלֹּ֔ו kullˈô כֹּל whole מִ֠ mi מִן from פְּנֵי ppᵊnˌê פָּנֶה face אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָרַ֥ד yārˌaḏ ירד descend עָלָ֛יו ʕālˈāʸw עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יַּ֤עַל yyˈaʕal עלה ascend עֲשָׁנֹו֙ ʕᵃšānˌô עָשָׁן smoke כְּ kᵊ כְּ as עֶ֣שֶׁן ʕˈešen עָשָׁן smoke הַ ha הַ the כִּבְשָׁ֔ן kkivšˈān כִּבְשָׁן kiln וַ wa וְ and יֶּחֱרַ֥ד yyeḥᵉrˌaḏ חרד tremble כָּל־ kol- כֹּל whole הָ hā הַ the הָ֖ר hˌār הַר mountain מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
19:18. totus autem mons Sinai fumabat eo quod descendisset Dominus super eum in igne et ascenderet fumus ex eo quasi de fornace eratque mons omnis terribilisAnd all Mount Sinai was on a smoke: because the Lord was come down upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible.
18. And mount Sinai was altogether on smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
19:18. Then all of Mount Sinai was smoking. For the Lord had descended over it with fire, and smoke ascended from it, as from a furnace. And the entire mountain was terrible.
And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly:

18: Гора же Синай вся дымилась оттого, что Господь сошел на нее в огне; и восходил от нее дым, как дым из печи, и вся гора сильно колебалась;
19:18
τὸ ο the
δὲ δε though; while
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
ἐκαπνίζετο καπνιζω whole; wholly
διὰ δια through; because of
τὸ ο the
καταβεβηκέναι καταβαινω step down; descend
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
τὸν ο the
θεὸν θεος God
ἐν εν in
πυρί πυρ fire
καὶ και and; even
ἀνέβαινεν αναβαινω step up; ascend
ο the
καπνὸς καπνος smoke
ὡς ως.1 as; how
καπνὸς καπνος smoke
καμίνου καμινος furnace
καὶ και and; even
ἐξέστη εξιστημι astonish; beside yourself
πᾶς πας all; every
ο the
λαὸς λαος populace; population
σφόδρα σφοδρα vehemently; tremendously
19:18
וְ wᵊ וְ and
הַ֤ר hˈar הַר mountain
סִינַי֙ sînˌay סִינַי Sinai
עָשַׁ֣ן ʕāšˈan עשׁן smoke
כֻּלֹּ֔ו kullˈô כֹּל whole
מִ֠ mi מִן from
פְּנֵי ppᵊnˌê פָּנֶה face
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָרַ֥ד yārˌaḏ ירד descend
עָלָ֛יו ʕālˈāʸw עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יַּ֤עַל yyˈaʕal עלה ascend
עֲשָׁנֹו֙ ʕᵃšānˌô עָשָׁן smoke
כְּ kᵊ כְּ as
עֶ֣שֶׁן ʕˈešen עָשָׁן smoke
הַ ha הַ the
כִּבְשָׁ֔ן kkivšˈān כִּבְשָׁן kiln
וַ wa וְ and
יֶּחֱרַ֥ד yyeḥᵉrˌaḏ חרד tremble
כָּל־ kol- כֹּל whole
הָ הַ the
הָ֖ר hˌār הַר mountain
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
19:18. totus autem mons Sinai fumabat eo quod descendisset Dominus super eum in igne et ascenderet fumus ex eo quasi de fornace eratque mons omnis terribilis
And all Mount Sinai was on a smoke: because the Lord was come down upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible.
19:18. Then all of Mount Sinai was smoking. For the Lord had descended over it with fire, and smoke ascended from it, as from a furnace. And the entire mountain was terrible.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Огонь, в котором снисшел на Синай Господь и который горел до самых небес (Втор 4:11), служил символом Его божественной славы (Втор 5:24). Ее проявление не выдерживает даже неодушевленная природа, — «вся гора сильно колебалась» (ср. Пс 67:8–9; 113:7).
Albert Barnes: Notes on the Bible - 1834
19:18: A furnace - The word in the original is Egyptian, and occurs only in the Pentateuch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: Exo 19:13; Isa 6:4; Rev 15:8
mount Sinai: Exo 20:18; Deu 4:11, Deu 4:12, Deu 5:22, Deu 33:2; Jdg 5:5; Psa 68:7, Psa 68:8, Psa 104:32, Psa 144:5
in fire: Exo 3:2, Exo 24:17; Ch2 7:1-3; Th2 1:8; Pe2 3:10
as the smoke: Gen 15:17, Gen 19:28; Psa 144:5; Rev 15:8
whole: Kg1 19:11, Kg1 19:12; Psa 68:8, Psa 77:18, Psa 114:7; Jer 4:24; Nah 1:5, Nah 1:6; Zac 14:5; Mat 24:7; Heb 12:26
Geneva 1599
19:18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount (g) quaked greatly.
(g) God used these fearful signs, that his law would be held in greater reverence, and his majesty even more feared.
John Gill
19:18 And Mount Sinai was altogether on a smoke,.... Not from nature, as volcanos, but for a reason after given; it seemed to be one large body of smoke, nothing else to be seen but smoke; an emblem of the darkness of the legal dispensation, which was full of obscure types and figures, of dark shadows and smoky sacrifices, to which the clear day, of the Gospel dispensation is opposed, see 2Cor 3:12.
because the Lord descended upon it in fire; in flaming fire, as the Targums, which set the mountain on fire, and caused this prodigious smoke; for if he, who is a consuming fire, but toucheth the hills and mountains, they smoke, Ps 104:32.
and the smoke thereof ascended as the smoke of a furnace such an one as that which Abraham in vision saw, Gen 15:17.
and the whole mount quaked greatly; to which circumstance Deborah refers in her song, when she speaks of mountains melting and flowing from before the presence of the God of Israel, and particularly of Sinai, Judg 5:4, and the psalmist, who makes mention of the earth shaking, and the heavens dropping, and of Sinai being moved at his presence, Ps 68:8, it is probable there was an earthquake at this time, which sometimes attends thunders and lightnings, see Rev_ 16:18.
19:1919:19: քանզի հասանէին ձայնք փողոցն ՚ի բաց, յառաջեալք եւ սաստկացեալք յոյժ։ Մովսէս խօսէր՝ եւ Աստուած տա՛յր նմա ձայն[665]։ [665] Այլք. Ձայնքն փողոյն ՚ի բաց առաջացեալք եւ։
19 որովհետեւ շեփորի ձայնը տարածւում էր աւելի հեռու եւ հնչում էր չափազանց ուժեղ: Մովսէսը խօսում էր, իսկ Աստուած որոտաձայն պատասխանում էր նրան:
19 Եւ քանի որ փողին ձայնը շատ կը սաստկանար, Մովսէս խօսեցաւ ու Աստուած ձայնով մը անոր պատասխան տուաւ։
Քանզի`` հասանէին ձայնք փողոյն ի բաց, յառաջացեալք եւ սաստկացեալք յոյժ, Մովսէս խօսէր, եւ Աստուած տայր նմա ձայն:

19:19: քանզի հասանէին ձայնք փողոցն ՚ի բաց, յառաջեալք եւ սաստկացեալք յոյժ։ Մովսէս խօսէր՝ եւ Աստուած տա՛յր նմա ձայն[665]։
[665] Այլք. Ձայնքն փողոյն ՚ի բաց առաջացեալք եւ։
19 որովհետեւ շեփորի ձայնը տարածւում էր աւելի հեռու եւ հնչում էր չափազանց ուժեղ: Մովսէսը խօսում էր, իսկ Աստուած որոտաձայն պատասխանում էր նրան:
19 Եւ քանի որ փողին ձայնը շատ կը սաստկանար, Մովսէս խօսեցաւ ու Աստուած ձայնով մը անոր պատասխան տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: и звук трубный становился сильнее и сильнее. Моисей говорил, и Бог отвечал ему голосом.
19:19 ἐγίνοντο γινομαι happen; become δὲ δε though; while αἱ ο the φωναὶ φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet προβαίνουσαι προβαινω step ahead; advance ἰσχυρότεραι ισχυρος forceful; severe σφόδρα σφοδρα vehemently; tremendously Μωυσῆς μωσευς Mōseus; Mosefs ἐλάλει λαλεω talk; speak ὁ ο the δὲ δε though; while θεὸς θεος God ἀπεκρίνατο αποκρινομαι respond αὐτῷ αυτος he; him φωνῇ φωνη voice; sound
19:19 וַ wa וְ and יְהִי֙ yᵊhˌî היה be קֹ֣ול qˈôl קֹול sound הַ ha הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn הֹולֵ֖ךְ hôlˌēḵ הלך walk וְ wᵊ וְ and חָזֵ֣ק ḥāzˈēq חָזֵק strong מְאֹ֑ד mᵊʔˈōḏ מְאֹד might מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses יְדַבֵּ֔ר yᵊḏabbˈēr דבר speak וְ wᵊ וְ and הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יַעֲנֶ֥נּוּ yaʕᵃnˌennû ענה answer בְ vᵊ בְּ in קֹֽול׃ qˈôl קֹול sound
19:19. et sonitus bucinae paulatim crescebat in maius et prolixius tendebatur Moses loquebatur et Dominus respondebat eiAnd the sound of the trumpet grew by degrees louder and louder, and was drawn out to a greater length: Moses spoke, and God answered him.
19. And when the voice of the trumpet waxed louder and louder, Moses spake, and God answered him by a voice.
19:19. And the sound of the trumpet gradually increased to be louder, and extended to be longer. Moses was speaking, and God was answering him.
And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice:

19: и звук трубный становился сильнее и сильнее. Моисей говорил, и Бог отвечал ему голосом.
19:19
ἐγίνοντο γινομαι happen; become
δὲ δε though; while
αἱ ο the
φωναὶ φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
προβαίνουσαι προβαινω step ahead; advance
ἰσχυρότεραι ισχυρος forceful; severe
σφόδρα σφοδρα vehemently; tremendously
Μωυσῆς μωσευς Mōseus; Mosefs
ἐλάλει λαλεω talk; speak
ο the
δὲ δε though; while
θεὸς θεος God
ἀπεκρίνατο αποκρινομαι respond
αὐτῷ αυτος he; him
φωνῇ φωνη voice; sound
19:19
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
הֹולֵ֖ךְ hôlˌēḵ הלך walk
וְ wᵊ וְ and
חָזֵ֣ק ḥāzˈēq חָזֵק strong
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
יְדַבֵּ֔ר yᵊḏabbˈēr דבר speak
וְ wᵊ וְ and
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יַעֲנֶ֥נּוּ yaʕᵃnˌennû ענה answer
בְ vᵊ בְּ in
קֹֽול׃ qˈôl קֹול sound
19:19. et sonitus bucinae paulatim crescebat in maius et prolixius tendebatur Moses loquebatur et Dominus respondebat ei
And the sound of the trumpet grew by degrees louder and louder, and was drawn out to a greater length: Moses spoke, and God answered him.
19:19. And the sound of the trumpet gradually increased to be louder, and extended to be longer. Moses was speaking, and God was answering him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Судя по дальнейшему, вопросы Моисея были направлены к тому, чтобы узнать предстоящие распоряжения Господа.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: And when: Exo 19:13, Exo 19:16
Moses: Heb 12:21
God: Psa 81:7
Geneva 1599
19:19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a (h) voice.
(h) He gave authority to Moses by plain words, that the people might understand him.
John Gill
19:19 And when the voice of the trumpet sounded long,.... Not in one continued tone, as before, Ex 19:13, where a different word is used, and when it decreased, and was about to cease, which was to summon the people to attend; but now they were come to the foot of the mount, and this sounding was a preparation to the giving of the law unto them, and was not one continued even tone: but waxed louder and louder; or, "going, and exceeding strong"; or, "strengthening itself exceedingly" (x); it went on to an high pitch, until it was exceeding vehement and strong, and so sonorous as scarce to be bore:
Moses spake; what he said is not here recorded; it is highly probable, as has been observed by some, that he uttered those words related of him in Heb 12:21 "I exceedingly fear and quake": such an impression did this loud and strong voice of the trumpet make upon him:
and God answered him by a voice; a still and gentle one, in order to encourage and comfort him; and so the Targum of Jonathan paraphrases it,"with a pleasant and audible voice, and with delightful words.''
(x) , Sept. "iens et fortificans se valde", Montanus; "roborans se", Vatablus; "quum pergeret et invalesceret valde", Junius & Tremellius, Piscator.
19:2019:20: Եւ է՛ջ Տէր ՚ի լեառնն Սինա, ՚ի գլո՛ւխ լերինն։ եւ կոչեա՛ց Տէր զՄովսէս ՚ի գլո՛ւխ լերինն. եւ ե՛լ անդր Մովսէս։
20 Տէրն իջաւ Սինա լերան վրայ, լերան կատարին: Տէրը Մովսէսին կանչեց լերան գագաթը, եւ Մովսէսը բարձրացաւ այնտեղ:
20 Տէրը Սինա լերանը վրայ՝ լերանը գլուխը իջաւ ու Տէրը կանչեց Մովսէսը լերանը գլուխը եւ Մովսէս ելաւ։
Եւ էջ Տէր ի լեառնն Սինա, ի գլուխ լերինն. եւ կոչեաց Տէր զՄովսէս ի գլուխ լերինն, եւ ել անդր Մովսէս:

19:20: Եւ է՛ջ Տէր ՚ի լեառնն Սինա, ՚ի գլո՛ւխ լերինն։ եւ կոչեա՛ց Տէր զՄովսէս ՚ի գլո՛ւխ լերինն. եւ ե՛լ անդր Մովսէս։
20 Տէրն իջաւ Սինա լերան վրայ, լերան կատարին: Տէրը Մովսէսին կանչեց լերան գագաթը, եւ Մովսէսը բարձրացաւ այնտեղ:
20 Տէրը Սինա լերանը վրայ՝ լերանը գլուխը իջաւ ու Տէրը կանչեց Մովսէսը լերանը գլուխը եւ Մովսէս ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: И сошел Господь на гору Синай, на вершину горы, и призвал Господь Моисея на вершину горы, и взошел Моисей.
19:20 κατέβη καταβαινω step down; descend δὲ δε though; while κύριος κυριος lord; master ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina ἐπὶ επι in; on τὴν ο the κορυφὴν κορυφη the ὄρους ορος mountain; mount καὶ και and; even ἐκάλεσεν καλεω call; invite κύριος κυριος lord; master Μωυσῆν μωσευς Mōseus; Mosefs ἐπὶ επι in; on τὴν ο the κορυφὴν κορυφη the ὄρους ορος mountain; mount καὶ και and; even ἀνέβη αναβαινω step up; ascend Μωυσῆς μωσευς Mōseus; Mosefs
19:20 וַ wa וְ and יֵּ֧רֶד yyˈēreḏ ירד descend יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ֥ר hˌar הַר mountain סִינַ֖י sînˌay סִינַי Sinai אֶל־ ʔel- אֶל to רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the הָ֑ר hˈār הַר mountain וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to רֹ֥אשׁ rˌōš רֹאשׁ head הָ hā הַ the הָ֖ר hˌār הַר mountain וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
19:20. descenditque Dominus super montem Sinai in ipso montis vertice et vocavit Mosen in cacumen eius quo cum ascendissetAnd the Lord came down upon Mount Sinai, in the very top of the mount, and he called Moses unto the top thereof. And when he was gone up thither,
20. And the LORD came down upon mount Sinai, to the top of the mount: and the LORD called Moses to the top of the mount; and Moses went up.
19:20. And the Lord descended over Mount Sinai, to the very top of the mountain, and he called Moses to its summit. And when he had ascended there,
And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses [up] to the top of the mount; and Moses went up:

20: И сошел Господь на гору Синай, на вершину горы, и призвал Господь Моисея на вершину горы, и взошел Моисей.
19:20
κατέβη καταβαινω step down; descend
δὲ δε though; while
κύριος κυριος lord; master
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
ἐπὶ επι in; on
τὴν ο the
κορυφὴν κορυφη the
ὄρους ορος mountain; mount
καὶ και and; even
ἐκάλεσεν καλεω call; invite
κύριος κυριος lord; master
Μωυσῆν μωσευς Mōseus; Mosefs
ἐπὶ επι in; on
τὴν ο the
κορυφὴν κορυφη the
ὄρους ορος mountain; mount
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Μωυσῆς μωσευς Mōseus; Mosefs
19:20
וַ wa וְ and
יֵּ֧רֶד yyˈēreḏ ירד descend
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
הַ֥ר hˌar הַר mountain
סִינַ֖י sînˌay סִינַי Sinai
אֶל־ ʔel- אֶל to
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
הָ֑ר hˈār הַר mountain
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
רֹ֥אשׁ rˌōš רֹאשׁ head
הָ הַ the
הָ֖ר hˌār הַר mountain
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
19:20. descenditque Dominus super montem Sinai in ipso montis vertice et vocavit Mosen in cacumen eius quo cum ascendisset
And the Lord came down upon Mount Sinai, in the very top of the mount, and he called Moses unto the top thereof. And when he was gone up thither,
19:20. And the Lord descended over Mount Sinai, to the very top of the mountain, and he called Moses to its summit. And when he had ascended there,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Первым из них является призвание Моисея на вершину горы, которая является тем местом, на которое сошел Господь.
Adam Clarke: Commentary on the Bible - 1831
19:20: The Lord came down - This was undoubtedly done in a visible manner, that the people might witness the awful appearance. We may suppose that every thing was arranged thus: the glory of the Lord occupied the top of the mountain, and near to this Moses was permitted to approach. Aaron and the seventy elders were permitted to advance some way up the mountain, while the people were only permitted to come up to its base. Moses, as the lawgiver, was to receive the statutes and judgments from God's mouth; Aaron and the elders were to receive them from Moses, and deliver them to the people; and the people were to act according to the direction received. Nothing can be imagined more glorious, terrible, majestic, and impressive, than the whole of this transaction; but it was chiefly calculated to impress deep reverence, religious fear, and sacred awe; and he who attempts to worship God uninfluenced by these, has neither a proper sense of the Divine majesty, nor of the sinfulness of sin. It seems in reference to this that the apostle says, Let us have grace whereby we may serve God acceptably with Reverence and Godly Fear: for our God is a Consuming Fire; Heb 12:28, Heb 12:29. Who then shall dare to approach him in his own name and without a mediator?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: the Lord came: Exo 19:11; Neh 9:13; Psa 81:7
Moses went up: Exo 19:3, Exo 24:12, Exo 24:13, Exo 24:18, Exo 34:2, Exo 34:4; Deu 9:9
John Gill
19:20 And the Lord came down on Mount Sinai,.... In the above visible tokens of his presence and power; otherwise he is the incomprehensible Jehovah, that immense and omnipotent Being, who fills heaven and earth, and cannot be contained and circumscribed in either:
on the top of the mount; where the fire he descended in rested, and where the smoke and thick cloud were, as a token of his presence:
and the Lord called Moses up to the top of the mount; who either was at the bottom of it with the people, or in a higher ascent of it between God and them:
and Moses went up; to the top of it, where the Lord was, as he ordered him: a certain traveller (y) tells us that the top of this mount was scarce thirty feet in circumference.
(y) Baumgarten Peregrinatio, l. 1. c. 24. p. 61.
19:2119:21: Եւ խօսեցաւ Աստուած ընդ Մովսիսի եւ ասէ. Է՛ջ, դի՛ր վկայութիւն ժողովրդեանդ գուցէ՛ մերձենայցեն հայել առ Աստուած, եւ անկանիցին բազումք ՚ի նոցանէ։
21 Աստուած խօսեց Մովսէսի հետ՝ ասելով. «Իջի՛ր, կարգադրի՛ր քո ժողովրդին. Աստծուն տեսնելու համար չմերձենան եւ այդ պատճառով նրանցից շատերը չկորչեն:
21 Տէրը ըսաւ Մովսէսին. «Իջի՛ր եւ ժողովուրդին պատուիրէ՛, որ չըլլայ թէ Տէրը տեսնելու համար սահմանէն անցնին ու կորսուին։
Եւ խօսեցաւ [260]Աստուած ընդ Մովսիսի եւ ասէ. Էջ, դիր վկայութիւն ժողովրդեանդ, գուցէ մերձենայցեն հայել առ [261]Աստուած, եւ անկանիցին բազումք ի նոցանէ:

19:21: Եւ խօսեցաւ Աստուած ընդ Մովսիսի եւ ասէ. Է՛ջ, դի՛ր վկայութիւն ժողովրդեանդ գուցէ՛ մերձենայցեն հայել առ Աստուած, եւ անկանիցին բազումք ՚ի նոցանէ։
21 Աստուած խօսեց Մովսէսի հետ՝ ասելով. «Իջի՛ր, կարգադրի՛ր քո ժողովրդին. Աստծուն տեսնելու համար չմերձենան եւ այդ պատճառով նրանցից շատերը չկորչեն:
21 Տէրը ըսաւ Մովսէսին. «Իջի՛ր եւ ժողովուրդին պատուիրէ՛, որ չըլլայ թէ Տէրը տեսնելու համար սահմանէն անցնին ու կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: И сказал Господь Моисею: сойди и подтверди народу, чтобы он не порывался к Господу видеть [Его], и чтобы не пали многие из него;
19:21 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare καταβὰς καταβαινω step down; descend διαμάρτυραι διαμαρτυρομαι protest τῷ ο the λαῷ λαος populace; population μήποτε μηποτε lest; unless ἐγγίσωσιν εγγιζω get close; near πρὸς προς to; toward τὸν ο the θεὸν θεος God κατανοῆσαι κατανοεω take note of καὶ και and; even πέσωσιν πιπτω fall ἐξ εκ from; out of αὐτῶν αυτος he; him πλῆθος πληθος multitude; quantity
19:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses רֵ֖ד rˌēḏ ירד descend הָעֵ֣ד hāʕˈēḏ עוד warn, to witness בָּ bā בְּ in † הַ the עָ֑ם ʕˈām עַם people פֶּן־ pen- פֶּן lest יֶהֶרְס֤וּ yehersˈû הרס tear down אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to רְאֹ֔ות rᵊʔˈôṯ ראה see וְ wᵊ וְ and נָפַ֥ל nāfˌal נפל fall מִמֶּ֖נּוּ mimmˌennû מִן from רָֽב׃ rˈāv רַב much
19:21. dixit ad eum descende et contestare populum ne forte velint transcendere terminos ad videndum Dominum et pereat ex eis plurima multitudoHe said unto him: Go down, and charge the people; lest they should have a mind to pass the limits to see the Lord, and a very great multitude of them should perish.
21. And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.
19:21. he said to him: “Descend, and call the people to witness, lest they might be willing to transgress the limits, so as to see the Lord, and a very great multitude of them might perish.
And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish:

21: И сказал Господь Моисею: сойди и подтверди народу, чтобы он не порывался к Господу видеть [Его], и чтобы не пали многие из него;
19:21
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
καταβὰς καταβαινω step down; descend
διαμάρτυραι διαμαρτυρομαι protest
τῷ ο the
λαῷ λαος populace; population
μήποτε μηποτε lest; unless
ἐγγίσωσιν εγγιζω get close; near
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
κατανοῆσαι κατανοεω take note of
καὶ και and; even
πέσωσιν πιπτω fall
ἐξ εκ from; out of
αὐτῶν αυτος he; him
πλῆθος πληθος multitude; quantity
19:21
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
רֵ֖ד rˌēḏ ירד descend
הָעֵ֣ד hāʕˈēḏ עוד warn, to witness
בָּ בְּ in
הַ the
עָ֑ם ʕˈām עַם people
פֶּן־ pen- פֶּן lest
יֶהֶרְס֤וּ yehersˈû הרס tear down
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
רְאֹ֔ות rᵊʔˈôṯ ראה see
וְ wᵊ וְ and
נָפַ֥ל nāfˌal נפל fall
מִמֶּ֖נּוּ mimmˌennû מִן from
רָֽב׃ rˈāv רַב much
19:21. dixit ad eum descende et contestare populum ne forte velint transcendere terminos ad videndum Dominum et pereat ex eis plurima multitudo
He said unto him: Go down, and charge the people; lest they should have a mind to pass the limits to see the Lord, and a very great multitude of them should perish.
19:21. he said to him: “Descend, and call the people to witness, lest they might be willing to transgress the limits, so as to see the Lord, and a very great multitude of them might perish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Повторение прежнего повеления едва ли не было вызвано тем, что народ считал его обязательным только для двух истекших дней и необязательным для дальнейших. Нарушение его могло произойти и от необычайности совершавшегося, которая могла одолеть долг послушания, чувство страха, — вызвать желание посмотреть.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: charge: Heb. contest, Exo 19:12, Exo 19:13
break: Exo 3:3, Exo 3:5, Exo 33:20; Sa1 6:19; Ecc 5:1; Heb 12:28, Heb 12:29
John Gill
19:21 And the Lord said unto Moses, go down,.... As soon as he was got to the top of the mount he was bid to go down again to the bottom, with a message to the people:
charge the people, lest they break through unto the Lord to gaze; to see if they could observe any similitude or likeness of God, that they might have an idea of it in their minds, or make an image like unto it; to prevent which, the Lord, knowing the vanity and curiosity of their minds, ordered Moses to give them a strict charge not to transgress the bounds set them, or to break down or break through the fence of stones and sand, or hedge of bushes, brambles, and branches of trees, or whatever was placed for bounds:
and many of them perish; or "fall" (z); by the hand of God; either fall by death, or into some grievous calamity, as the men of Bethshemesh perished through looking into the ark, 1Kings 6:19.
(z) Sept. "et corruant", Pagninus, Tigurine version; "et cadat", Montanus; "cadant", Junius & Tremellius, Piscator, Drusius; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
19:21 the Lord said unto Moses, Go down, charge the people--No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze--a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart.
19:2219:22: Եւ քահանայքն որ մերձենան առ Աստուած՝ սրբեսցի՛ն. գուցէ՛ սատակիցէ ՚ի նոցանէ Տէր[666]։ [666] Յօրինակին պակասէր. Եւ քահանայքն։
22 Աստծուն մօտեցող քահանաներն էլ թող մաքրուեն, որպէսզի Տէրը կորստեան չմատնի նրանց»:
22 Տէրոջը մօտեցող քահանաներն ալ թող սրբուին, որ չըլլայ թէ Տէրը անոնց վրայ յարձակի»։
Եւ քահանայքն որ մերձենան առ [262]Աստուած` սրբեսցին, գուցէ սատակիցէ ի նոցանէ Տէր:

19:22: Եւ քահանայքն որ մերձենան առ Աստուած՝ սրբեսցի՛ն. գուցէ՛ սատակիցէ ՚ի նոցանէ Տէր[666]։
[666] Յօրինակին պակասէր. Եւ քահանայքն։
22 Աստծուն մօտեցող քահանաներն էլ թող մաքրուեն, որպէսզի Տէրը կորստեան չմատնի նրանց»:
22 Տէրոջը մօտեցող քահանաներն ալ թող սրբուին, որ չըլլայ թէ Տէրը անոնց վրայ յարձակի»։
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19:2222: священники же, приближающиеся к Господу, должны освятить себя, чтобы не поразил их Господь.
19:22 καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest οἱ ο the ἐγγίζοντες εγγιζω get close; near κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ἁγιασθήτωσαν αγιαζω hallow μήποτε μηποτε lest; unless ἀπαλλάξῃ απαλλασσω discharge; deliver ἀπ᾿ απο from; away αὐτῶν αυτος he; him κύριος κυριος lord; master
19:22 וְ wᵊ וְ and גַ֧ם ḡˈam גַּם even הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest הַ ha הַ the נִּגָּשִׁ֥ים nniggāšˌîm נגשׁ approach אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִתְקַדָּ֑שׁוּ yiṯqaddˈāšû קדשׁ be holy פֶּן־ pen- פֶּן lest יִפְרֹ֥ץ yifrˌōṣ פרץ break בָּהֶ֖ם bāhˌem בְּ in יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:22. sacerdotes quoque qui accedunt ad Dominum sanctificentur ne percutiat eosThe priests also that come to the Lord, let them be sanctified, lest he strike them.
22. And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.
19:22. Likewise, the priests who approach toward the Lord, let them be sanctified, lest he strike them down.”
And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them:

22: священники же, приближающиеся к Господу, должны освятить себя, чтобы не поразил их Господь.
19:22
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
ἐγγίζοντες εγγιζω get close; near
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ἁγιασθήτωσαν αγιαζω hallow
μήποτε μηποτε lest; unless
ἀπαλλάξῃ απαλλασσω discharge; deliver
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
κύριος κυριος lord; master
19:22
וְ wᵊ וְ and
גַ֧ם ḡˈam גַּם even
הַ ha הַ the
כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest
הַ ha הַ the
נִּגָּשִׁ֥ים nniggāšˌîm נגשׁ approach
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יִתְקַדָּ֑שׁוּ yiṯqaddˈāšû קדשׁ be holy
פֶּן־ pen- פֶּן lest
יִפְרֹ֥ץ yifrˌōṣ פרץ break
בָּהֶ֖ם bāhˌem בְּ in
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:22. sacerdotes quoque qui accedunt ad Dominum sanctificentur ne percutiat eos
The priests also that come to the Lord, let them be sanctified, lest he strike them.
19:22. Likewise, the priests who approach toward the Lord, let them be sanctified, lest he strike them down.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: В силу своей греховности народ не может находиться в непосредственном общении с Богом, в знак чего он и не переступает черты, отделяющей его от места присутствия Господа. В том же положении оказываются и священники, совершители жертв. Их священство основывается на праве естественном, праве старшинства в роде, но не на божественном избрании и приближении (Лев 10:3; Чис 16:5). Они не могут взойти на гору, — быть посредниками при заключении завета между Богом и людьми, так как не получили от Бога прав на подобное посредство. Отдельное упоминание о священниках уместно в данном случае потому, что они, считая себя стоящими выше остального народа, могли думать, что на них не простирается обязательное для всех запрещение «порываться к Господу».
Adam Clarke: Commentary on the Bible - 1831
19:22: Let the priests also - sanctify themselves - That there were priests among the Hebrews before the consecration of Aaron and his sons, cannot be doubted; though their functions might be in a considerable measure suspended while under persecution in Egypt, yet the persons existed whose right and duty it was to offer sacrifices to God. Moses requested liberty from Pharaoh to go into the wilderness to sacrifice; and had there not been among the people both sacrifices and priests, the request itself must have appeared nugatory and absurd. Sacrifices from the beginning had constituted an essential part of the worship of God, and there certainly were priests whose business it was to offer them to God before the giving of the law; though this, for especial reasons, was restricted to Aaron and his sons after the law had been given. As sacrifices had not been offered for a considerable time, the priests themselves were considered in a state of impurity; and therefore God requires that they also should be purified for the purpose of approaching the mountain, and hearing their Maker promulgate his laws. See Clarke's note on Exo 28:1.
Albert Barnes: Notes on the Bible - 1834
19:22: The priests also - Sacrifices had hitherto been offered by firstborn, or the heads of families. See Gen 14:18 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: the priests: Exo 24:5; Lev 10:1-3; Isa 52:11
sanctify: Exo 19:5, Exo 19:14, Exo 19:15
break: Sa2 6:6-8; Ch1 13:9-11, Ch1 15:13; Ch2 30:3, Ch2 30:15, Ch2 30:18, Ch2 30:19; Act 5:5, Act 5:10; Co1 11:30-32
John Gill
19:22 And let the priests also, which come near unto the Lord,.... Either the firstborn, as the Jews generally interpret it, so Jarchi and Aben Ezra; who were sanctified to the Lord, and in whose stead afterwards the Levites were taken; or the sons of Aaron, who should be, and were potentially, though not actually priests, as Ben Gersom expresses it, from an ancient book of theirs called Mechilta; or rather some principal persons, as heads of families and the like, who, before the priesthood was settled in the family of Aaron, officiated as priests, and drew nigh to God, and offered up sacrifices for themselves and others, and were distinguished from others by this character, and therefore do not intend princes, as some interpret the word; for the description of them will not agree to them, but plainly points to a sort of men, to whom it was peculiar to perform that office. These Moses is bid to charge that they
sanctify themselves; in the same manner as the people in general were before ordered, and keep themselves within the same bounds; not daring to transgress them, because they were persons that used to draw nigh to God in the performance of religious actions:
lest the Lord break forth upon them; and smite them, that they die, in like manner as he made a breach on Uzzah afterwards for touching the ark of the Lord, 2Kings 6:6.
19:2319:23: Եւ ասէ Մովսէս ցԱստուած. Ո՛չ կարէ ժողովուրդն ելանել ՚ի լեառնն Սինա. զի դու ինքնին ուխտեցեր մեզ՝ եւ ասացեր. թէ զատուսցե՛ս զլեառնս եւ սրբեսցես զդա։
23 Մովսէսն ասաց Աստծուն. «Ժողովուրդը չի կարող Սինա լեռը բարձրանալ, որովհետեւ դու ինքդ ես մեզ պատուիրել եւ ասել, թէ՝ “Մարդկանց ու լերան միջեւ տարածութիւն կը թողնես եւ լեռը սուրբ կը հռչակես”»:
23 Մովսէս ըսաւ Տէրոջը. «Ժողովուրդը չի կրնար ելլել Սինա լեռը, վասն զի դուն մեզի պատուիրեցիր՝ ըսելով. ‘Սահման դի՛ր լերանը ու զանիկա սրբէ՛’»։
Եւ ասէ Մովսէս [263]ցԱստուած. Ոչ կարէ ժողովուրդն ելանել ի լեառնն Սինա. զի դու ինքնին ուխտեցեր մեզ եւ ասացեր, եթէ Զատուսցես զլեառնս եւ սրբեսցես զդա:

19:23: Եւ ասէ Մովսէս ցԱստուած. Ո՛չ կարէ ժողովուրդն ելանել ՚ի լեառնն Սինա. զի դու ինքնին ուխտեցեր մեզ՝ եւ ասացեր. թէ զատուսցե՛ս զլեառնս եւ սրբեսցես զդա։
23 Մովսէսն ասաց Աստծուն. «Ժողովուրդը չի կարող Սինա լեռը բարձրանալ, որովհետեւ դու ինքդ ես մեզ պատուիրել եւ ասել, թէ՝ “Մարդկանց ու լերան միջեւ տարածութիւն կը թողնես եւ լեռը սուրբ կը հռչակես”»:
23 Մովսէս ըսաւ Տէրոջը. «Ժողովուրդը չի կրնար ելլել Սինա լեռը, վասն զի դուն մեզի պատուիրեցիր՝ ըսելով. ‘Սահման դի՛ր լերանը ու զանիկա սրբէ՛’»։
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19:2323: И сказал Моисей Господу: не может народ взойти на гору Синай, потому что Ты предостерег нас, сказав: проведи черту вокруг горы и освяти ее.
19:23 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the θεόν θεος God οὐ ου not δυνήσεται δυναμαι able; can ὁ ο the λαὸς λαος populace; population προσαναβῆναι προσαναβαινω step up to πρὸς προς to; toward τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σινα σινα Sina σὺ συ you γὰρ γαρ for διαμεμαρτύρησαι διαμαρτυρομαι protest ἡμῖν ημιν us λέγων λεγω tell; declare ἀφόρισαι αφοριζω separate τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἁγίασαι αγιαζω hallow αὐτό αυτος he; him
19:23 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not יוּכַ֣ל yûḵˈal יכל be able הָ hā הַ the עָ֔ם ʕˈām עַם people לַ la לְ to עֲלֹ֖ת ʕᵃlˌōṯ עלה ascend אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain סִינָ֑י sînˈāy סִינַי Sinai כִּֽי־ kˈî- כִּי that אַתָּ֞ה ʔattˈā אַתָּה you הַעֵדֹ֤תָה haʕēḏˈōṯā עוד warn, to witness בָּ֨נוּ֙ bˈānû בְּ in לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַגְבֵּ֥ל haḡbˌēl גבל set border אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the הָ֖ר hˌār הַר mountain וְ wᵊ וְ and קִדַּשְׁתֹּֽו׃ qiddaštˈô קדשׁ be holy
19:23. dixitque Moses ad Dominum non poterit vulgus ascendere in montem Sinai tu enim testificatus es et iussisti dicens pone terminos circa montem et sanctifica illumAnd Moses said to the Lord: The people cannot come up to Mount Sinai: for thou didst charge, and command, saying: Set limits about the mount, and sanctify it.
23. And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou didst charge us, saying, Set bounds about the mount, and sanctify it.
19:23. And Moses said to the Lord: “The people are not able to ascend to Mount Sinai. For you testified, and you commanded, saying: ‘Set limits around the mountain, and sanctify it.’ ”
And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it:

23: И сказал Моисей Господу: не может народ взойти на гору Синай, потому что Ты предостерег нас, сказав: проведи черту вокруг горы и освяти ее.
19:23
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
οὐ ου not
δυνήσεται δυναμαι able; can
ο the
λαὸς λαος populace; population
προσαναβῆναι προσαναβαινω step up to
πρὸς προς to; toward
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σινα σινα Sina
σὺ συ you
γὰρ γαρ for
διαμεμαρτύρησαι διαμαρτυρομαι protest
ἡμῖν ημιν us
λέγων λεγω tell; declare
ἀφόρισαι αφοριζω separate
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἁγίασαι αγιαζω hallow
αὐτό αυτος he; him
19:23
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
הָ הַ the
עָ֔ם ʕˈām עַם people
לַ la לְ to
עֲלֹ֖ת ʕᵃlˌōṯ עלה ascend
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
סִינָ֑י sînˈāy סִינַי Sinai
כִּֽי־ kˈî- כִּי that
אַתָּ֞ה ʔattˈā אַתָּה you
הַעֵדֹ֤תָה haʕēḏˈōṯā עוד warn, to witness
בָּ֨נוּ֙ bˈānû בְּ in
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַגְבֵּ֥ל haḡbˌēl גבל set border
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
הָ֖ר hˌār הַר mountain
וְ wᵊ וְ and
קִדַּשְׁתֹּֽו׃ qiddaštˈô קדשׁ be holy
19:23. dixitque Moses ad Dominum non poterit vulgus ascendere in montem Sinai tu enim testificatus es et iussisti dicens pone terminos circa montem et sanctifica illum
And Moses said to the Lord: The people cannot come up to Mount Sinai: for thou didst charge, and command, saying: Set limits about the mount, and sanctify it.
19:23. And Moses said to the Lord: “The people are not able to ascend to Mount Sinai. For you testified, and you commanded, saying: ‘Set limits around the mountain, and sanctify it.’ ”
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Adam Clarke: Commentary on the Bible - 1831
19:23: The people cannot come up - Either because they had been so solemnly forbidden that they would not dare, with the penalty of instant death before their eyes, to transgress the Divine command; or the bounds which were set about the mount were such as rendered their passing them physically impossible.
And sanctify it - וקדשהי vekiddashio. Here the word קדש kadash is taken in its proper literal sense, signifying the separating of a thing, person or place, from all profane or common uses, and devoting it to sacred purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: Set bounds: Exo 19:12; Jos 3:4, Jos 3:5
John Gill
19:23 And Moses said unto the Lord,.... Upon his giving such strict orders both with respect to the people and the priests:
the people cannot come up to Mount Sinai; suggesting as if there was no need for him to go down on that account, to give them a charge not to break through and gaze; since, as he thought, there was no probability that they ever would attempt it, seeing such a solemn charge had been given, nor any possibility of it, since such a fence was made:
for thou chargedst us, saying, set bounds about the mount, and sanctify it; and accordingly bounds have been set, that the people may not go up it, and the place has been declared sacred, that so none will presume to do it, according to the solemn charge that has been given: some (a) read the preceding clause by way of interrogation, "may not the people come up to Mount Sinai?" may not any of them? or, if any of them, who may? and there was the greater reason for asking such a question, since the priests that drew near to God might not, and so the next words are conceived to be an answer to it.
(a) So some in Vatablus.
19:2419:24: Եւ ասէ ցնա Տէր. Ե՛րթ է՛ջ, եւ ե՛լ այսրէն դո՛ւ եւ Ահարոն ընդ քեզ. բայց քահանայքն եւ ժողովուրդն մի՛ ժտեսցին ելանել առ Աստուած, գուցէ՛ սատակիցէ ՚ի նոցանէ Տէր։
24 Տէրն ասաց նրան. «Գնա՛, իջի՛ր ու յետոյ այստեղ բարձրացի՛ր Ահարոնի հետ, բայց քահանաներն ու ժողովուրդը թող չյանդգնեն բարձրանալ Աստծու մօտ, որպէսզի Տէրը նրանց կորստեան չմատնի»:
24 Տէրը ըսաւ անոր. «Գնա՛, վա՛ր իջիր ու Ահարոնին հետ մէկտեղ ելի՛ր. բայց քահանաներն ու ժողովուրդը Տէրոջը ելլելու համար սահմանէն չանցնին, որ չըլլայ թէ անոնց վրայ յարձակի»։
Եւ ասէ ցնա Տէր. Երթ էջ, եւ ել այսրէն դու եւ Ահարոն ընդ քեզ. բայց քահանայքն եւ ժողովուրդն մի՛ ժտեսցին ելանել առ [264]Աստուած, գուցէ սատակիցէ ի նոցանէ Տէր:

19:24: Եւ ասէ ցնա Տէր. Ե՛րթ է՛ջ, եւ ե՛լ այսրէն դո՛ւ եւ Ահարոն ընդ քեզ. բայց քահանայքն եւ ժողովուրդն մի՛ ժտեսցին ելանել առ Աստուած, գուցէ՛ սատակիցէ ՚ի նոցանէ Տէր։
24 Տէրն ասաց նրան. «Գնա՛, իջի՛ր ու յետոյ այստեղ բարձրացի՛ր Ահարոնի հետ, բայց քահանաներն ու ժողովուրդը թող չյանդգնեն բարձրանալ Աստծու մօտ, որպէսզի Տէրը նրանց կորստեան չմատնի»:
24 Տէրը ըսաւ անոր. «Գնա՛, վա՛ր իջիր ու Ահարոնին հետ մէկտեղ ելի՛ր. բայց քահանաներն ու ժողովուրդը Տէրոջը ելլելու համար սահմանէն չանցնին, որ չըլլայ թէ անոնց վրայ յարձակի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2424: И Господь сказал ему: пойди, сойди, потом взойди ты и с тобою Аарон; а священники и народ да не порываются восходить к Господу, чтобы не поразил их.
19:24 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him κύριος κυριος lord; master βάδιζε βαδιζω step down; descend καὶ και and; even ἀνάβηθι αναβαινω step up; ascend σὺ συ you καὶ και and; even Ααρων ααρων Aarōn; Aaron μετὰ μετα with; amid σοῦ σου of you; your οἱ ο the δὲ δε though; while ἱερεῖς ιερευς priest καὶ και and; even ὁ ο the λαὸς λαος populace; population μὴ μη not βιαζέσθωσαν βιαζω violate; force his way ἀναβῆναι αναβαινω step up; ascend πρὸς προς to; toward τὸν ο the θεόν θεος God μήποτε μηποτε lest; unless ἀπολέσῃ απολλυμι destroy; lose ἀπ᾿ απο from; away αὐτῶν αυτος he; him κύριος κυριος lord; master
19:24 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֤יו ʔēlˈāʸw אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֶךְ־ leḵ- הלך walk רֵ֔ד rˈēḏ ירד descend וְ wᵊ וְ and עָלִ֥יתָ ʕālˌîṯā עלה ascend אַתָּ֖ה ʔattˌā אַתָּה you וְ wᵊ וְ and אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron עִמָּ֑ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הָ hā הַ the עָ֗ם ʕˈām עַם people אַל־ ʔal- אַל not יֶֽהֶרְס֛וּ yˈehersˈû הרס tear down לַ la לְ to עֲלֹ֥ת ʕᵃlˌōṯ עלה ascend אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH פֶּן־ pen- פֶּן lest יִפְרָץ־ yifroṣ- פרץ break בָּֽם׃ bˈām בְּ in
19:24. cui ait Dominus vade descende ascendesque tu et Aaron tecum sacerdotes autem et populus ne transeant terminos nec ascendant ad Dominum ne forte interficiat illosAnd the Lord said to him: Go, get thee down; and thou shalt come up, thou and Aaron with thee: but let not the priests and the people pass the limits, nor come up to the Lord, lest he kill them.
24. And the LORD said unto him, Go, get thee down; and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.
19:24. And the Lord said to him, “Go, descend. And you shall ascend, and Aaron with you. But let not the priests or the people transgress the limits, nor ascend to the Lord, lest perhaps he may put them to death.”
And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them:

24: И Господь сказал ему: пойди, сойди, потом взойди ты и с тобою Аарон; а священники и народ да не порываются восходить к Господу, чтобы не поразил их.
19:24
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
κύριος κυριος lord; master
βάδιζε βαδιζω step down; descend
καὶ και and; even
ἀνάβηθι αναβαινω step up; ascend
σὺ συ you
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
μετὰ μετα with; amid
σοῦ σου of you; your
οἱ ο the
δὲ δε though; while
ἱερεῖς ιερευς priest
καὶ και and; even
ο the
λαὸς λαος populace; population
μὴ μη not
βιαζέσθωσαν βιαζω violate; force his way
ἀναβῆναι αναβαινω step up; ascend
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
μήποτε μηποτε lest; unless
ἀπολέσῃ απολλυμι destroy; lose
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
κύριος κυριος lord; master
19:24
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֤יו ʔēlˈāʸw אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֶךְ־ leḵ- הלך walk
רֵ֔ד rˈēḏ ירד descend
וְ wᵊ וְ and
עָלִ֥יתָ ʕālˌîṯā עלה ascend
אַתָּ֖ה ʔattˌā אַתָּה you
וְ wᵊ וְ and
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הָ הַ the
עָ֗ם ʕˈām עַם people
אַל־ ʔal- אַל not
יֶֽהֶרְס֛וּ yˈehersˈû הרס tear down
לַ la לְ to
עֲלֹ֥ת ʕᵃlˌōṯ עלה ascend
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
פֶּן־ pen- פֶּן lest
יִפְרָץ־ yifroṣ- פרץ break
בָּֽם׃ bˈām בְּ in
19:24. cui ait Dominus vade descende ascendesque tu et Aaron tecum sacerdotes autem et populus ne transeant terminos nec ascendant ad Dominum ne forte interficiat illos
And the Lord said to him: Go, get thee down; and thou shalt come up, thou and Aaron with thee: but let not the priests and the people pass the limits, nor come up to the Lord, lest he kill them.
19:24. And the Lord said to him, “Go, descend. And you shall ascend, and Aaron with you. But let not the priests or the people transgress the limits, nor ascend to the Lord, lest perhaps he may put them to death.”
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Adam Clarke: Commentary on the Bible - 1831
19:24: Let not the priests and the people break through - God knew that they were heedless, criminally curious, and stupidly obstinate; and therefore his mercy saw it right to give them line upon line, that they might not transgress to their own destruction.
From the very solemn and awful manner in which the Law was introduced, we may behold it as the ministration of terror and death, Co2 3:7, appearing rather to exclude men from God than to bring them nigh; and from this we may learn that an approach to God would have been for ever impossible, had not infinite mercy found out the Gospel scheme of salvation. By this, and this alone, we draw nigh to God; for we have an entrance into the holiest by the blood of Jesus, Heb 10:19. "For," says the apostle, "ye are not come unto the mount that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempest, and to the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more, (for they could not endure that which was commanded, And if so much as a beast touch the mountain it shall be stoned, or thrust through with a dart: and so terrible was the sight that Moses said, I exceedingly fear and quake): but ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven; and to God, the Judge of all; and to the spirits of just men made perfect; and to Jesus the Mediator of the New Covenant; and to the blood of sprinkling, that speaketh better things than that of Abel;" Heb 12:18-24. Reader, art thou still under the influence and condemning power of that fiery law which proceeded from his right hand? Art thou yet afar off? Remember, thou canst only come nigh by the blood of sprinkling; and till justified by his blood, thou art under the curse. Consider the terrible majesty of God. If thou have his favor thou hast life; if his frown, death. Be instantly reconciled to God, for though thou hast deeply sinned, and he is just, yet he is the justifier of him that believeth in Christ Jesus. Believe on him, receive his salvation, Obey his voice indeed, and Keep his covenant, and Then shalt thou be a king and a priest unto God and the Lamb, and be finally saved with all the power of an endless life. Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: and thou: Exo 19:20
but let: Exo 19:12, Exo 19:21; Mat 11:12; Luk 13:24, Luk 16:16; Joh 1:17; Heb 4:16, Heb 10:19-22; Heb 12:18-25, Heb 12:29
lest: Exo 19:22; Rom 4:15; Co2 3:7-9; Gal 3:10, Gal 3:11, Gal 3:19, Gal 3:22
Geneva 1599
19:24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the (i) priests and the people break through to come up unto the LORD, lest he break forth upon them.
(i) Neither dignity nor multitude have authority to pass the bounds that God's word prescribes.
John Gill
19:24 And the Lord said unto him, away, get thee down,.... And prevent the people and priests from breaking through the bounds and gazing, to which their curiosity would tempt them; as the Lord knew better than Moses, and it was high time for him to be gone, the matter required haste, the people were under great temptations of indulging their curiosity, to the peril of their lives:
and thou shall come up, thou, and Aaron with thee; which is thought to be an answer to the question, who might come up? only himself and Aaron, who was his prophet and spokesman, and concerned with him in his miracles, and in conducting the people of Israel; and who was to be chief priest as Moses was to be, and was the leader and governor of the people:
but let not the priests and the people break through to come up unto the Lord, lest he break forth upon them; it required the immediate presence of Moses below, and immediate care was to be taken by him, lest the priests and people, led by a vain curiosity, should attempt to ascend the mount, and come where God was, to see if they could observe any likeness of him; which would so provoke him, that in just retaliation, as they had broke through the bounds set, he would break forth on them by inflicting sudden death upon them.
19:2519:25: Է՛ջ Մովսէս առ ժողովուրդն՝ եւ ասէ ցնոսա։
25 Մովսէսն իջաւ ժողովրդի մօտ եւ ասաց նրանց. ՏԱՍԸ ՊԱՏՈՒԻՐԱՆՆԵՐԸ
25 Ու Մովսէս ժողովուրդին քով իջաւ եւ այնպէս խօսեցաւ անոնց։
Էջ Մովսէս առ ժողովուրդն եւ ասէ ցնոսա:

19:25: Է՛ջ Մովսէս առ ժողովուրդն՝ եւ ասէ ցնոսա։
25 Մովսէսն իջաւ ժողովրդի մօտ եւ ասաց նրանց. ՏԱՍԸ ՊԱՏՈՒԻՐԱՆՆԵՐԸ
25 Ու Մովսէս ժողովուրդին քով իջաւ եւ այնպէս խօսեցաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
19:2525: И сошел Моисей к народу и пересказал ему.
19:25 κατέβη καταβαινω step down; descend δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him
19:25 וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֲלֵהֶֽם׃ ס ʔᵃlēhˈem . s אֶל to
19:25. descendit Moses ad populum et omnia narravit eisAnd Moses went down to the people and told them all.
25. So Moses went down unto the people, and told them.
19:25. And Moses descended to the people, and he explained everything to them.
So Moses went down unto the people, and spake unto them:

25: И сошел Моисей к народу и пересказал ему.
19:25
κατέβη καταβαινω step down; descend
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
19:25
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֲלֵהֶֽם׃ ס ʔᵃlēhˈem . s אֶל to
19:25. descendit Moses ad populum et omnia narravit eis
And Moses went down to the people and told them all.
19:25. And Moses descended to the people, and he explained everything to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: Exo 19:24
John Gill
19:25 So Moses went down to the people,.... As the Lord commanded him:
and spake unto them: charging them to keep their distance, and not presume to pass the line he had drawn, or the foss or fence he had made: in the Jerusalem Targum it is added,"come and receive the ten words;''the decalogue or ten commands; and the Targum of Jonathan,"come and receive the law with the ten words;''the ten commandments of the law, which are delivered in the following chapter.