the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them,
Parallel Translations
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the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them,
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nether vnto the sounde of a trope and the voyce of wordes: which voyce they that hearde it wisshed awaye that the communicacion shuld not be spoken to them.
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Neither vnto the sounde of a trumpet, and the voyce of wordes, which they that heard it, excused themselues, that the word should not be spoken to them any more,
Cross-references (10)
Passages linked to Hebrews 12:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 18:16 This is according to all that you desired of Yahweh your God in Horeb in the day of the assembly, saying, “Let me not hear again Yahweh my God’s voice, neither let me see this great fire any more, that I not die.”
- 1 Corinthians 15:52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound and the dead will be raised incorruptible, and we will be changed.
- Exodus 20:1-19 God spoke all these words, saying, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me. “You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me, and showing loving kindness to thousands of those who love me and keep my commandments. “You shall not misuse the name of Yahweh your God, for Yahweh will not hold him guiltless who misuses his name. “Remember the Sabbath day, to keep it holy. You shall labor six days, and do all your work, but the seventh day is a Sabbath to Yahweh your God. You shall not do any work in it, you, nor your son, nor your daughter, your male servant, nor your female servant, nor your livestock, nor your stranger who is within your gates; for in six days Yahweh made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore Yahweh blessed the Sabbath day, and made it holy. “Honor your father and your mother, that your days may be long in the land which Yahweh your God gives you. “You shall not murder. “You shall not commit adultery. “You shall not steal. “You shall not give false testimony against your neighbor. “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.” All the people perceived the thunderings, the lightnings, the sound of the trumpet, and the mountain smoking. When the people saw it, they trembled, and stayed at a distance. They said to Moses, “Speak with us yourself, and we will listen; but don’t let God speak with us, lest we die.”
- Deuteronomy 4:12 Yahweh spoke to you out of the middle of the fire: you heard the voice of words, but you saw no form; you only heard a voice.
- Exodus 20:22 Yahweh said to Moses, “This is what you shall tell the children of Israel: ‘You yourselves have seen that I have talked with you from heaven.
- Deuteronomy 4:33 Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live?
- Deuteronomy 5:3-22 Yahweh didn’t make this covenant with our fathers, but with us, even us, who are all of us here alive today. Yahweh spoke with you face to face on the mountain out of the middle of the fire, (I stood between Yahweh and you at that time, to show you Yahweh’s word; for you were afraid because of the fire, and didn’t go up onto the mountain) saying, “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. “You shall have no other gods before me. “You shall not make a carved image for yourself—any likeness of what is in heaven above, or what is in the earth beneath, or that is in the water under the earth. You shall not bow yourself down to them, nor serve them; for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children and on the third and on the fourth generation of those who hate me; and showing loving kindness to thousands of those who love me and keep my commandments. “You shall not misuse the name of Yahweh your God; for Yahweh will not hold him guiltless who misuses his name. “Observe the Sabbath day, to keep it holy, as Yahweh your God commanded you. You shall labor six days, and do all your work; but the seventh day is a Sabbath to Yahweh your God, in which you shall not do any work— neither you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your livestock, nor your stranger who is within your gates; that your male servant and your female servant may rest as well as you. You shall remember that you were a servant in the land of Egypt, and Yahweh your God brought you out of there by a mighty hand and by an outstretched arm. Therefore Yahweh your God commanded you to keep the Sabbath day. “Honor your father and your mother, as Yahweh your God commanded you; that your days may be long, and that it may go well with you in the land which Yahweh your God gives you. “You shall not murder. “You shall not commit adultery. “You shall not steal. “You shall not give false testimony against your neighbor. “You shall not covet your neighbor’s wife. Neither shall you desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.” Yahweh spoke these words to all your assembly on the mountain out of the middle of the fire, of the cloud, and of the thick darkness, with a great voice. He added no more. He wrote them on two stone tablets, and gave them to me.
- Exodus 19:16-19 On the third day, when it was morning, there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud trumpet; and all the people who were in the camp trembled. Moses led the people out of the camp to meet God; and they stood at the lower part of the mountain. All of Mount Sinai smoked, because Yahweh descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. When the sound of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice.
- Deuteronomy 5:24-27 and you said, “Behold, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire. We have seen today that God does speak with man, and he lives. Now therefore, why should we die? For this great fire will consume us. If we hear Yahweh our God’s voice any more, then we shall die. For who is there of all flesh, that has heard the voice of the living God speaking out of the middle of the fire, as we have, and lived? Go near, and hear all that Yahweh our God shall say, and tell us all that Yahweh our God tells you; and we will hear it, and do it.”
- 1 Thessalonians 4:16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with God’s trumpet. The dead in Christ will rise first,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Calvin 1540 · Public Domain 19. They that heard entreated, etc. This is the…
19. They that heard entreated, etc. This is the second clause, in which he shows that the Law was very different from the Gospel; for when it was promulgated there was nothing but terrors on every side. For everything we read of in the nineteenth chapter of Exodus was of this kind, and intended to show to the people that God had ascended his tribunal and manifested himself as a strict judge. If by chance an innocent beast approached, he commanded it to be killed: how much heavier punishment awaited sinners who were conscious of their guilt, nay, who knew themselves to be condemned to eternal death by the Law? But the Gospel contains nothing but love, provided it be received by faith. What remains to be said you may read in the third chapter of the Second Epistle to the Corinthians.
But by the words the people entreated, etc., is not to be understood that they refused to hear God, but that they prayed not to be constrained to hear God himself speaking; for by the interposition of Moses their dread was somewhat mitigated. Yet interpreters are at a loss to know how it is that the Apostle ascribes these words to Moses, I exceedingly fear and quake; for we read nowhere that they were expressed by Moses. But the difficulty may be easily removed, if we consider that Moses spoke thus in the name of the people, whose requests as their delegate he brought to God. It was, then, the common complaint of the whole people; but Moses is included, who was, as it were, the speaker for them all.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 19 And the sound of a trumpet, and the…
19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:
Ver. 19. And the sound of a trumpet] Showing the nature of God’s law, to manifest God’s will, men’s sins, and to warn them of the wrath deserved; likewise to summon them to appear before the Judge.
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The voice of words] That is, the delivery of the decalogue, called the words of the covenant, Exo 31:18, the ten words.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And the sound of a trumpet; which was most…
And the sound of a trumpet; which was most shrill and dreadful, it sounded long, and waxed louder and louder, giving a fearful alarm unto Israel to draw near to the Lord to hear his law to them, and covenant with them, and to see a type of their doom, if they transgressed it, in an obscure representation of the general judgment, Exo 19:16,19; 20:18; compare 1Th 4:16; 2Th 1:7-9.
And the voice of words: after which alarm, the Angel of the covenant uttered his voice out of the fire most majestically, distinctly, and loudly, and spake to Israel in their own language the ten words, or commandments, that they might hear and understand them, so as they sensed them to be dreadful for their sound and matter, Exo 20:1-20; Deu 4:10,12,13; 5:1-27.
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Which voice they that heard entreated that the word should not be spoken to them any more: the people, being overwhelmed with the majesty and dreadfulness of that voice, deprecated any more such for matter or manner of manifestation to them, Exo 20:19; Deu 5:23-26; 18:16. And therefore desired Moses to speak to them God’s law, and that God might speak no more.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For they could not endure that which was commanded,....…
For they could not endure that which was commanded,.... In the law; not that they disliked and despised the law, as unregenerate men do; but they could not endure it, or bear it, as a yoke, it being a yoke of bondage; nor as a covenant of works, it requiring perfect obedience, but giving no strength to perform; and as it showed them their sins, but did not direct them to a Saviour; as it was an accusing, cursing, and condemning law; and, as a fiery one, revealing wrath, and filling the conscience with it; unless this should have any respect to the following edict, more particularly:
and if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart; and, if a beast, much more a man: and, how easily, through inadvertence, might this be done? and how terrible was the punishment? nothing less than death, by stoning, or being shot: and this they could not bear to hear, or think of: the last clause, "or thrust through with a dart", is wanting in the Alexandrian and Beza's Claromontane copies, in the Vulgate Latin, and all the Oriental versions; and yet is necessary to be retained, being in the original text, in Exo 19:12.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The sound of a trumpet - Formed, without doubt,…
The sound of a trumpet - Formed, without doubt, by the ministry of angels, and preparatory to the words, that is, the Ten Commandments, which were uttered with a loud voice, Deut. v, 22.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain And the voice of a trumpet - Exo 19:19.…
And the voice of a trumpet - Exo 19:19. The sound of the trumpet amidst the tempest was suited to increase the terror of the scene.
And the voice of words - Spoken by God; Exo 19:19. It is easy to conceive what must have been the awe produced by a voice uttered from the midst of the tempest so distinct as to be heard by the hundreds of thousands of Israel, when the speaker was invisible.
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Which voice they that heard ... - Exo 20:18-19. It was so fearful and overpowering that the people earnestly prayed that if they must be addressed, it might he by the familiar voice of Moses and not by the awful voice of the Deity.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain trumpet--to rouse attention, and herald God's approach (Exo 19:16).
trumpet--to rouse attention, and herald God's approach (Exo 19:16).
entreated that the word should not be spoken--literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" (Deu 5:22).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 19. Trumpet—Note on 1Th_4:16.
19. Trumpet—Note on 1Th_4:16.
Voice of words—From the fire at the summit.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 19. the sound of a trumpet] Exo_19:16; Exo_19:19; Exo_20:18.
19. the sound of a trumpet] Exo_19:16; Exo_19:19; Exo_20:18.
the voice of words] Deu_4:12.
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intreated] The verb means literally “to beg off.”
that the word should not be spoken to them any more] Lit. “that no word more should be added to them” (Deu_5:22-27; Deu_18:16; Exo_20:19).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (19) See Exo_19:19 (“the voice of the trumpet”), Deu_4:12…
(19) See Exo_19:19 (“the voice of the trumpet”), Deu_4:12 (“the voice of the words”).
Intreated.—“If we hear the voice of the Lord our God any more, then we shall die” (Deu_5:25; Exo_20:19). Though God drew near to Israel, to reveal Himself, so terrible was His voice to them, so awful the penalties which fenced round their approach to Him, that they shrank back from hearing His words.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 19-21. And the sound of a trumpet, (Exo_19:16)…
Vers. 19-21. And the sound of a trumpet, (Exo_19:16) and the voice of words; (Deu_4:12) which voice they that heard entreated that no word should be spoken to them more: (Psalm 24, which was sung on that occasion, expresses the idea of the King of glory being at length enthroned there, and his people of clean hands and pure hearts being admitted to stand in the holy place before him. (cf. "This is my rest forever: here will I dwell," Psa_132:14) In the Psalms generally the holy hill of Zion continues to be viewed as the LORD"S immovable abode, where he is surrounded by thousands of angels, and whence he succors his people. (cf. Ps 48 Ps 68 Ps 125 Ps 132; etc.) Then by the prophets it is further idealized as the scene and center of Messianic blessings. (cf. Isa 12 Isa_25:1-3 Isa 33 Isa 35 Isa_46:13 Mic 4; to which many other passages might be added) Compare also the visions, in the latter chapters of Ezekiel, of the ideal city and temple of the future age. Lastly, in the Apocalypse the seer has visions of "Mount Zion", (Re 14) and "the holy city, new Jerusalem", (Re 21) with the presence there of God and the Lamb, and with myriads of angels, and innumerable multitudes of saints redeemed. If, in the passage before us, a distinction is to be made between "Mount Zion" and "the heavenly Jerusalem," it may be that the former represents the Church below, the latter the heavenly regions, though both are blent together in one grand picture of the communion of saints. For so in Revelation 14 the hundred and forty-four thousand on Mount Zion seem distinct from the singers and harpers round the throne, whose song is heard from heaven and learnt by those below; while the picture of the holy city in Revelation 21 is one entirely heavenly, representing there the final consummation rather than any present state of things. And to an innumerable company of angels, to the general assembly and Church of the Firstborn (rather, and to myriads, the general assembly of angels, and the Church of the Firstborn), which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of a new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel (literally, than Abel). Of the several ways of translating the beginning of the above passage, the best seems to be to take muriasin by itself as including both the angels and the Church of the Firstborn, and to connect panhgurei with "angels" only. "Myriads" is a well-known expression for the LORD"S attendant hosts; (cf. Jud_1:14 Deu_30:2 Dan_7:10) further, kai , which throughout the passage connects the different objects approached, comes between panhgurei and ekklhsia , not between aggelwn and panhgurei , and the application of both panhgurei and ekklhsia to prwtotokwn would seem an unmeaning redundancy. The word panhguriv , which in classical Greek denotes properly the assembly of a whole nation for a festival, is peculiarly appropriate to the angels, whether regarded (as in the Old Testament) as ministering round the throne or as congregated to rejoice over man"s redemption. "The Church of the Firstborn" seems to denote the Church militant rather than the Church triumphant; for
(1) ekklhsia is elsewhere used for the Church on earth; (so also in the Old Testament; cf. Psa_79:6)
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(2) the phrase, en ouranoiv apogegrammenwn , expresses the idea of being enrolled in the books of heaven rather than being already there; (cf. Luk_10:20 Php_4:3 Rev_20:12 Rev_21:27)
(3) the "spirits of the perfected" are mentioned afterwards as a class distinct. The word prwtotokwn may be suggested here by the firstborn of Israel, who were specially hallowed to the Lord, (Num_3:13) and numbered as such by Moses, (Num_3:43) or perhaps still more by the birthright (prwtotokia) spoken of above as forfeited by Esau. God"s elect may be called his firstborn as being hallowed to him and heirs of his promises. (cf. Exo_4:22, "Israel is my son, even my firstborn;" and Jer_31:9, "Ephraim is my firstborn They thus correspond to the hundred and forty-four thousand of Revelation 14, standing on Mount Zion, being "redeemed from the earth," and having "the Father"s Name written on their foreheads;" seen distinct from, and yet in communion with, the saints in bliss, whose voices are heard above. Between them and the spirits of the perfected is interposed, "God the Judge of all;" and this appropriately, since before him the saints on earth must appear ere they join the ranks of the perfected: the former look up to him from below; the latter have already passed before him to the rest assigned them. Teteleiwmenen ("perfected") expresses, as elsewhere in the Epistle, full accomplishment of an and or purpose with regard to things or persons; (of Heb_2:10 Heb_5:9 Heb_7:19, 28 9:9 10:1, 14 11:40) the word is used here of those whose warfare is accomplished, and who have attained the rest of God. Their "spirits" only are spoken of, because the "perfect consummation and bliss both in body and soul" is still to come. In the mean while, with respect to the issue of their earthly course, they have been already perfected. (cf. Rev_14:13, "They rest from their labors Corresponding to the Lamb in Revelation, there is seen next Jesus the Mediator, through whom is the approach of the whole company to the Judge of all, and the accomplishment to the perfected. The new covenant" is, of course, meant to be contrasted with the old one before Mount Sinai, under which there was no such approach or accomplishment. Then "the blood of sprinkling" has reference to that wherewith the old covenant was ratified. (Ex 24; cf. supra, Heb_9:18) The blood shed by Christ on earth for atonement is conceived as carried by him with himself into the holy place on high, (cf. Heb_9:12) to be forever the blood of sprinkling for effectual cleansing." And this blood "speaketh better things than Abel." His blood cried from the ground for vengeance, with the accusing voice of primeval sin; Christ"s speaks only of reconciliation anti peace. Some commentators (Bengel in the first place, whom Delitzsch follows) see in this contrast between Sinai and Zion a distinct parallelism between vers. 18, 19 and vers. 22-24; seven objects of approach in one case being supposed to be set against seven in the other, More obvious is the correspondence of the successive clauses of vers. 22-24 to the general ideas connected with the giving of the Law. The two pictures may be contrasted thus
The Old Covenant.
Sinai, a palpable earthly mountain, surrounded by gloom and storm. The angels through whom the Law was given, (of Heb_2:2 Gal_3:19 Act_7:53 Deu_23:2) unseen by men, but operating in the winds and in the fire. (cf. Heb_1:7) Israel congregated under the mountain, afraid, and forbidden to touch it. The LORD, unapproachable, shrouded in darkness or revealed in fire. Moses, himself afraid, and winning through his mediation no access for the people. The blood sprinkled on the people to ratify the old covenant, but which could not cleanse the conscience. The sound of a trumpet and the voice of words, inspiring fear.
The New Covenant.
Zion, radiant with light and crowned with the city of God. Festal choirs of assembled angels. The accepted Church of the Firstborn, with free approach to the holiest of all. The Judge of all, without his terrors, accessible, and awarding rest to the perfected. The Divine availing Mediator. The ever-cleansing blood of complete atonement. The voice of that cleansing blood, speaking of peace and pardon.
Such is the vision by the contemplation of which the inspired writer would arouse his readers, amid their trials and waverings, to realize the things that are eternal. He would have them pierce with the eye of faith beyond this visible scene into the world invisible, which is no less real. If they were perplexed and disheartened by what they found around them by the opposition of the world and the fewness of the faithful he bids them associate themselves in thought with those countless multitudes who were on their side. The picture is, indeed, in some respects, ideal; for the actual Church on earth does not come up to the idea of the "Church of the Firstborn;" but it is presented according to God"s purpose for his people, and it rests with us to make it a present reality to ourselves.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 19. And the sound of a trumpet (Exod. 19:16).…
19. And the sound of a trumpet (Exod. 19:16). The trumpet blast preceded the giving of the law. The voice of words. The voice of God proclaiming the Ten Commandments. They … entreated. Filled with terror at the awful manifestation they entreated that God speak no more directly to them. (Exod. 20:19.)
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:19 The awesome trumpet blast and a voice terrified…
12:19 The awesome trumpet blast and a voice terrified the people (see Exod 19:16, 19; 20:18; Deut 4:12) so that they begged God to stop speaking (Exod 20:19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.