The Jerusalem Bible (CZ)

1Třetího měsíce po svém odchodu z egyptské země, ten den Izraelité došli na sinajskou poušť. 2Odešli z Refidim a došli na sinajskou poušť a utábořili se na poušti; tam, naproti hoře, se Izrael utábořil. 3Tehdy Mojžíš vystoupil k Bohu. Jahve ho z hory zavolal a řekl mu: „Takto promluvíš k Jakubovu domu, prohlásíš Izraelitům: 4‘Viděli jste sami, co jsem udělal Egypťanům a jak jsem vás vynesl na orlích křídlech a přivedl k sobě. 5Budete-li nyní naslouchat mému hlasu a dodržovat mou smlouvu, budete můj zvláštní majetek mezi všemi národy, neboť mně patří celá země. 6Budete pro mne královstvím kněží, svatým národem.’ To jsou slova, jež řekneš Izraelitům.“ 7Mojžíš šel a svolal starší lidu a přednesl jim vše, co mu Jahve nařídil, 8a celý národ jednomyslně odpověděl: „Vše, co Jahve řekl, uděláme.“ Mojžíš přednesl slova lidu Jahvovi. 9Jahve řekl Mojžíšovi: „Přijdu k tobě v hustém oblaku, aby lid slyšel, až s tebou budu mluvit, a provždy v tebe uvěřil.“ A Mojžíš přednesl slova lidu Jahvovi. 10Jahve řekl Mojžíšovi: „Jdi k lidu a dbej, aby se dnes a zítra posvětil; ať si vyperou oděv 11a jsou připraveni na pozítří, neboť pozítří sestoupí Jahve před očima všeho lidu na horu Sinaj. 12Potom vymez obvod hory a řekni: ‘Střezte se vstoupit na horu nebo se třeba jen dotknout jejího okraje. Kdokoli se hory dotkne, bude vydán na smrt. 13Nikdo na něho nevztáhne ruku; bude ukamenován nebo proklán šípy, ať je to člověk či zvíře, nebude žít.’ Až zazní beraní roh, pak oni vystoupí na horu.“ 14Mojžíš sestoupil z hory a šel k lidu, přikázal, aby se posvětil, a oni si vyprali oděv. 15Potom řekl lidu: „Buďte připraveni na pozítří, nepřibližujte se k ženě.“ 16Pozítří pak od samého rána nad horou hřmělo, blýskalo se a stál nad ní hustý oblak a také zazníval mohutný zvuk rohu, a všechen lid v táboře se chvěl. 17Mojžíš vyvedl lid z tábora vstříc Bohu a oni stanuli na úpatí hory. 18Hora Sinaj pak byla plná dýmu, neboť tam v ohni sestoupil Jahve; dým z ní stoupal jako z tavicí pece a celá hora se prudce zachvívala. 19Zvuk rohu stále sílil; Mojžíš mluvil a Bůh mu v hromobití odpovídal. 20Jahve sestoupil na horu Sinaj, na vrchol hory. Jahve zavolal Mojžíše na vrchol hory a Mojžíš vystoupil. 21Jahve řekl Mojžíšovi: „Sestup dolů a varuj lid, aby nepřekračoval hranice, aby se podíval na Jahva, neboť mnoho z nich by zahynulo. 22Ba i kněží, kteří se k Jahvovi přibližují, se musí posvětit, aby se Jahve na ně neobořil.“ 23Mojžíš řekl Jahvovi: „Lid nemůže na horu Sinaj vystoupit, neboť ty sám jsi nás varoval: vytyč obvod hory a vyhlaš ji za posvátnou.“ 24Jahve pokračoval: „Nuže sestup a vystupte ty a Áron. Ale kněží a lid ať nepřekračují hranice, aby vystoupili k Jahvovi, aby se na ně neobořil.“  25Mojžíš tedy sestoupil k lidu a řekl mu... 


Jamieson Fausset Brown Bible Commentary
 1   ARRIVAL AT SINAI. (Exo. 19:1-25)
In the third month--according to Jewish usage, the first day of that month--"same day."--It is added, to mark the time more explicitly, that is, forty-five days after Egypt--one day spent on the mount (Exod 19:3), one returning the people's answer (Exod 19:7-Exod 19:8), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, that is, the fiftieth day, was the inauguration of the Old Testament church, and the divine wisdom is apparent in the selection of the same reason for the institution of the New Testament church (John 1:17; Acts 2:1).

 2   were come to the desert of Sinai--The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure.
and there Israel camped before the mount--Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert--the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley--a long flat valley--about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [BONAR].

 3   Moses went up unto God--the Shekinah--within the cloud (Exod 33:20; John 1:18).
Thus shalt thou say to the house of Jacob, &c.--The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [1Tim 2:5; Heb 12:24].

 6   ye shall be unto me a kingdom of priests--As the priestly order was set apart from the common mass, so the Israelites, compared with other people, were to sustain the same near relation to God; a community of spiritual sovreigns.
an holy nation--set apart to preserve the knowledge and worship of God.

 7   Moses came and called for the elders of the people--The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!

 9   The Lord said unto Moses, Lo, I come . . . in a thick cloud, &c.--The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.

 16   on the third day in the morning, that there were thunders and lightnings, &c.--The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare Matt 17:5).
the voice of a trumpet--This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.

 17   Moses brought forth the people out of the camp to meet with God--Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by ROBINSON to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.

 21   the Lord said unto Moses, Go down, charge the people--No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze--a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart.