tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

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

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.

sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

tn Heb “a man.”

tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.

tn Heb “and it was on.”

tn Heb “heavy” (כָּבֵד, kaved).

tn Literally “strong” (חָזָק, khazaq).

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”).

sn The image is that of a large kiln, as in Gen 19:28.

tn This is the same word translated “trembled” above (v. 16).

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.

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).

tn The text simply has בְּקוֹל (béqol); 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.

tn The imperative הָעֵד (ha’ed) means “charge” them—put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

tn Heb “and fall”; NAB “be struck down.”

tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).