Bilangan 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, ¹  and his sons. They were responsible for the needs ²  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Keluaran 19:12

19:12 You must set boundaries ³  for the people all around, saying, ‘Take heed ⁴  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death!

Keluaran 19:1

Israel at Sinai

19:1 ⁵ In the third month after the Israelites went out ⁶  from the land of Egypt, on the very day, ⁷  they came to the Desert of Sinai.

1 Samuel 6:19

6:19 But the Lord ⁸  struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 ⁹  of the men. The people grieved because the Lord had struck the people with a hard blow.

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

1 Samuel 6:6-7

6:6 Why harden your hearts like the Egyptians and Pharaoh did? ¹⁰  When God ¹¹  treated them harshly, didn’t the Egyptians send the Israelites on their way? ¹²  6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls.

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ¹³  of the Philistines for seven months, ¹⁴ 

1 Samuel 13:9-10

13:9 So Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered a burnt offering. 13:10 Just when he had finished offering the burnt offering, Samuel appeared on the scene. Saul went out to meet him and to greet him. ¹⁵ 

Ibrani 12:18-29

12:18 For you have not come to something that can be touched, ¹⁶  to a burning fire and darkness and gloom and a whirlwind 12:19 and the blast of a trumpet and a voice uttering words ¹⁷  such that those who heard begged to hear no more. ¹⁸  12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ¹⁹  12:21 In fact, the scene ²⁰  was so terrifying that Moses said, “I shudder with fear.” ²¹  12:22 But you have come to Mount Zion, the city ²²  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 12:24 and to Jesus, the mediator ²³  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ²⁴ 

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven? 12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ²⁵  12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 12:29 For our God is indeed a devouring fire. ²⁶ 

[3:38]  ¹ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ² tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

[19:12]  ³ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ⁴ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:1]  ⁵ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ⁶ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ⁷ tn Heb “on this day.”

[6:19]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[6:19]  ⁹ tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.

[6:6]  ¹⁰ tn Heb “like Egypt and Pharaoh hardened their heart.”

[6:6]  ¹¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ¹² tn Heb “and they sent them away and they went.”

[6:1]  ¹³ tn Heb “field.”

[6:1]  ¹⁴ tc The LXX adds “and their land swarmed with mice.”

[13:10]  ¹⁵ tn Heb “to bless him.”

[12:18]  ¹⁶ 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]  ¹⁷ tn Grk “a voice of words.”

[12:19]  ¹⁸ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[12:20]  ¹⁹ sn A quotation from Exod 19:12-13.

[12:21]  ²⁰ tn Grk “that which appeared.”

[12:21]  ²¹ tn Grk “I am terrified and trembling.”

[12:21]  sn A quotation from Deut 9:19.

[12:22]  ²² tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”

[12:24]  ²³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ²⁴ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[12:26]  ²⁵ sn A quotation from Hag 2:6.

[12:29]  ²⁶ sn A quotation from Deut 4:24; 9:3.