Exodus 19:16

19:16 On ¹  the third day in the morning there was thunder and lightning and a dense ²  cloud on the mountain, and the sound of a very loud ³  horn; ⁴  all the people who were in the camp trembled.

Exodus 32:19

32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. ⁵  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. ⁶ 

Exodus 32:27

32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten ⁷  his sword on his side, and go back and forth ⁸  from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” ⁹ 

Exodus 33:11

33:11 The Lord would speak to Moses face to face, ¹⁰  the way a person speaks ¹¹  to a friend. Then Moses ¹²  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ¹³ 

[19:16]  ¹ tn Heb “and it was on.”

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

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

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

[32:19]  ⁵ tn Heb “and the anger of Moses burned hot.”

[32:19]  ⁶ sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.

[32:27]  ⁹ tn Heb “put.”

[32:27]  ¹⁰ tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.

[32:27]  ¹¹ tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.

[33:11]  ¹³ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ¹⁴ tn The verb in this clause is a progressive imperfect.

[33:11]  ¹⁵ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ¹⁶ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.