Keluaran 19:16
Konteks19:16 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.
Keluaran 19:19
Konteks19:19 When the sound of the horn grew louder and louder, 5 Moses was speaking 6 and God was answering him with a voice. 7
Keluaran 20:18-19
Konteks20:18 All the people were seeing 8 the thundering and the lightning, and heard 9 the sound of the horn, and saw 10 the mountain smoking – and when 11 the people saw it they trembled with fear 12 and kept their distance. 13 20:19 They said to Moses, “You speak 14 to us and we will listen, but do not let God speak with us, lest we die.”
Ulangan 4:12-13
Konteks4:12 Then the Lord spoke to you from the middle of the fire; you heard speech but you could not see anything – only a voice was heard. 15 4:13 And he revealed to you the covenant 16 he has commanded you to keep, the ten commandments, 17 writing them on two stone tablets.
Ayub 37:2-5
Konteks37:2 Listen carefully 18 to the thunder of his voice,
to the rumbling 19 that proceeds from his mouth.
37:3 Under the whole heaven he lets it go,
even his lightning to the far corners 20 of the earth.
37:4 After that a voice roars;
he thunders with an exalted voice,
and he does not hold back his lightning bolts 21
when his voice is heard.
37:5 God thunders with his voice in marvelous ways; 22
he does great things beyond our understanding. 23
Ayub 40:9
Konteks40:9 Do you have an arm as powerful as God’s, 24
and can you thunder with a voice like his?
Mazmur 29:3-9
Konteks29:3 The Lord’s shout is heard over the water; 25
the majestic God thunders, 26
the Lord appears over the surging water. 27
29:4 The Lord’s shout is powerful, 28
the Lord’s shout is majestic. 29
29:5 The Lord’s shout breaks 30 the cedars,
the Lord shatters 31 the cedars of Lebanon. 32
29:6 He makes Lebanon skip like a calf
and Sirion 33 like a young ox. 34
29:7 The Lord’s shout strikes 35 with flaming fire. 36
29:8 The Lord’s shout shakes 37 the wilderness,
the Lord shakes the wilderness of Kadesh. 38
29:9 The Lord’s shout bends 39 the large trees 40
and strips 41 the leaves from the forests. 42
Everyone in his temple says, “Majestic!” 43
Mazmur 68:33
Konteks68:33 to the one who rides through the sky from ancient times! 44
Look! He thunders loudly. 45
Mazmur 77:17
Konteks77:17 The clouds poured down rain; 46
the skies thundered. 47
Yes, your arrows 48 flashed about.
Yohanes 12:28-29
Konteks12:28 Father, glorify your name.” Then a voice came from heaven, 49 “I have glorified it, 50 and I will glorify it 51 again.” 12:29 The crowd that stood there and heard the voice 52 said that it had thundered. Others said that an angel had spoken to him. 53
Ibrani 12:18-19
Konteks12:18 For you have not come to something that can be touched, 54 to a burning fire and darkness and gloom and a whirlwind 12:19 and the blast of a trumpet and a voice uttering words 55 such that those who heard begged to hear no more. 56
Wahyu 10:3-4
Konteks10:3 Then 57 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 58 just then 59 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”
[19:16] 1 tn Heb “and it was on.”
[19:16] 2 tn Heb “heavy” (כָּבֵד, kaved).
[19:16] 3 tn Literally “strong” (חָזָק, khazaq).
[19:16] 4 tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).
[19:19] 5 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] 6 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] 7 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.
[20:18] 8 tn The participle is used here for durative action in the past time (GKC 359 §116.o).
[20:18] 9 tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).
[20:18] 10 tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).
[20:18] 11 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.
[20:18] 12 tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”
[20:18] 13 tn Heb “and they stood from/at a distance.”
[20:19] 14 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.
[4:12] 15 tn The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.
[4:13] 16 sn This is the first occurrence of the word בְּרִית (bÿrit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.
[4:13] 17 tn Heb “the ten words.”
[37:2] 18 tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.
[37:2] 19 tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).
[37:3] 20 tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.
[37:4] 21 tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.
[37:5] 22 tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.
[37:5] 23 tn Heb “and we do not know.”
[40:9] 24 tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.
[29:3] 25 tn Heb “the voice of the
[29:3] 26 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 27 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 28 tn Heb “the voice of the
[29:4] 29 tn Heb “the voice of the
[29:5] 30 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 31 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 32 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 33 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 34 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 35 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 36 sn The
[29:8] 37 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 38 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 39 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 40 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 41 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 42 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 43 tn Heb “In his temple, all of it says, ‘Glory.’”
[68:33] 44 tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.
[68:33] 45 tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).
[77:17] 47 tn Heb “a sound the clouds gave.”
[77:17] 48 tn The lightning accompanying the storm is portrayed as the
[12:28] 49 tn Or “from the sky” (see note on 1:32).
[12:28] 50 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:28] 51 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:29] 52 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:29] 53 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
[12:18] 54 tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.
[12:19] 55 tn Grk “a voice of words.”
[12:19] 56 tn Grk “a voice…from which those who heard begged that a word not be added to them.”
[10:3] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 58 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 59 tn The words “just then” are not in the Greek text, but are implied.
