Joshua 6:16

6:16 The seventh time around, the priests blew the rams’ horns and Joshua told the army, ¹  “Give the battle cry, ²  for the Lord is handing the city over to you! ³ 

Joshua 6:20

6:20 The rams’ horns sounded ⁴  and when the army ⁵  heard the signal, ⁶  they gave a loud battle cry. ⁷  The wall collapsed ⁸  and the warriors charged straight ahead into the city and captured it. ⁹ 

Exodus 19:19

19:19 When the sound of the horn grew louder and louder, ¹⁰  Moses was speaking ¹¹  and God was answering him with a voice. ¹² 

Exodus 19:2

19:2 After they journeyed ¹³  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ¹⁴ 

Exodus 20:21-22

20:21 The people kept ¹⁵  their distance, but Moses drew near the thick darkness ¹⁶  where God was. ¹⁷ 

The Altar

20:22 ¹⁸ The Lord said ¹⁹  to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.

[6:16]  ¹ tn Heb “the people.”

[6:16]  ² tn Or “the shout.”

[6:16]  ³ tn Heb “for the Lord has given to you the city.” The verbal form is a perfect, probably indicating certitude here.

[6:20]  ⁴ tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.

[6:20]  ⁵ tn Heb “the people.”

[6:20]  ⁶ tn Heb “the sound of the horn.”

[6:20]  ⁷ tn Heb “they shouted with a loud shout.”

[6:20]  ⁸ tn Heb “fell in its place.”

[6:20]  ⁹ tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”

[19:19]  ¹⁰ tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.

[19:19]  ¹¹ tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).

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

[19:2]  ¹³ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ¹⁴ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[20:21]  ¹⁵ tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.

[20:21]  ¹⁶ sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].

[20:21]  ¹⁷ sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.

[20:22]  ¹⁸ sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.

[20:22]  ¹⁹ tn Heb “and Yahweh said.”