The Sinai resurrection scenes, part 1...
Posted: Wed Jun 05, 2019 5:20 pm
The Sinai resurrection scenes
The return of Yeshua seems to be built upon the scenes at Sinai in Exodus 19-20 and Exodus 32.
When Yeshua returns he will be accompanied “with all his saints”;
1Th 3:13 in order to establish your hearts blameless in holiness before our God and our Father at the coming of our Lord Jesus Christ with all His saints.
This expectation is built from Zechariah and Deuteronomy along side tradition. In Zechariah it uses the language of “all his saints”;
Zec 14:5 And ye shall flee to the valley of the mountains, for the valley of the mountains shall reach unto Azal; and ye shall flee like as ye fled from before the earthquake in the days of Uzziah king of Judah; and the LORD my God shall come, and all his saints with him.
The context of this verse is the coming of the Most High at the day of Judgement [Zechariah 14:1] with splitting and moving mountain imagery included [Zechariah 14:4], earthquake comparison [Zechariah 14:5] and light acting unusual [Zechariah 14:7]. This imagery together with the imagery of the Most High coming with his holy ones [Zechariah 14:5] mirrors themes associated with the scenes at Sinai.
In Deuteronomy 32:2 in retelling the scenes at Sinai and giving the Torah it says this;
Deu 33:2 And he said: Jehovah came from Sinai, and rose up from Seir for them; He shone forth from Mount Paran, and He came from the myriads of holy ones. At his right hand a law of fire went forth to them.
The Hebrew phrase ואתה מרבבת קדשׁ which is translated as “and He came from the myriads of holy ones” in the above translation was understood in terms of Holy Ones or angels coming with the Most High at the revelation at Sinai;
The Lord was revealed from Sinai, and the brightness of His glory appeared to us from Seir. He was revealed in His power upon the mountain of Pharan, and with Him were ten thousand saints; He gave us, written with His own right hand, the law from the midst of the fire. XXXIII The Targum of Onkelos
The Lord was revealed at Sinai to give the law unto His people of Beth Israel, and the splendour of the glory of His Shekinah arose from Gebal to give itself to the sons of Esau: but they received it not. It shined forth in majesty and glory from mount Pharan, to give itself to the sons of Ishmael; but they received it not. It returned and revealed itself in holiness unto His people of Beth Israel, and with Him ten thousand times ten thousand holy angels. XXXIII Targum Pseudo-Jonathan
Deu 33:2 And he said, The Lord is come from Sina, and has appeared from Seir to us, and has hasted out of the mount of Pharan, with the ten thousands of Cades; on his right hand were his angels with him. [LXX]
The retelling of the scenes at Sinai are told in various different sources, and just like the scenes in Zechariah, there is imagery of moving mountains, earthquake imagery, clouds and changes in light.
Philo writing in the early first century describes the scenes;
Decal. 1:44-46 44 XI. And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to support, and with the most radiant brilliancy of flashes of lightning, and with the sound of an invisible trumpet extending to a great distance, and with the march of a cloud, which, like a pillar, had its foundation fixed firmly on the earth, but raised the rest of its body even to the height of heaven; and, last of all, by the impetuosity of a heavenly fire, which overshadowed everything around with a dense smoke. For it was fitting that, when the power of God came among them, none of the parts of the world should be quiet, but that everything should be put in motion to minister to his service. 45 And the people stood by, having kept themselves clean from all connection with women, and having abstained from all pleasures, except those which arise from a participation in necessary food, having been purifying themselves with baths and ablutions for three days, and having washed their garments and being all clothed in the purest white robes, and standing on tiptoe and pricking up their ears, in compliance with the exhortations of Moses, who had forewarned them to prepare for the solemn assembly; for he knew that such would take place, when he, having been summoned up alone, gave forth the prophetic commands of God. 46 And a voice sounded forth from out of the midst of the fire which had flowed from heaven, a most marvellous and awful voice, the flame being endowed with articulate speech in a language familiar to the hearers, which expressed its words with such clearness and distinctness that the people seemed rather to be seeing than hearing it.
Next Josephus writing in the latter part of the first century also describes the scene;
Antiquities of the Jews 3:79-80 79 So they spent two days in this way of feasting; but on the third day, before the sun was up, a cloud spread itself over the whole camp of the Hebrews, such a one as none had before seen, and surrounded the place where they had pitched their tents; 80 and while all the rest of the air was clear, there came strong winds, that raised up heavy showers of rain, which became a mighty tempest. There was also such lightning as was terrible to those who saw it; and thunder, with its thunderbolts, were sent down, and declared God to be there present in a gracious way to such as Moses desired he should be gracious.
Pseudo Philo written at the latter part of first century also describes the scene;
And on the third day there were claps of thunder and the brightness of lightnings and the sound of trumpets sounded aloud. Terror came upon all the people who were in the camp. And Moses brought the people out before God and behold the mountains burned with fire and the earth quaked and the hills were disturbed and the mountains were rolled out and the abysses boiled and every habitable place was shaken and the heavens were folded up and the clouds drew up water and flames of fire burned and thunderings and lightnings were many and winds and storms roared, the stars gathered together and angels ran on ahead until God should establish the Law of His eternal covenant with the sons of Israel and give His eternal commandments that will not pass away. Pseudo Philo 11:4-5.
The Targums also relates the scene;
And it was the third day at morning; and there were voices, and lightnings, and mighty clouds upon the mountain, and the voice of the trumpet exceedingly strong; and all the people trembled who were in the camp. And Mosheh led forth the people out of the camp to meet the Word of the Lord; and they stood at the lower parts of the mount. And the mountain of Sinai was altogether fuming from before the revelation of the Lord upon it in fire; and the smoke went up as the smoke of a furnace, and the whole mount trembled greatly. XIX Yethro
And it was on the third day, on the sixth of the month, in the time of the morning, that on the mountain there were voices of thunders, and lightnings, and mighty clouds of smoke, and a voice of a trumpet exceeding loud; and all the people in the camp trembled. And Mosheh brought forth the people from the camp to meet the glorious Presence of the Lord; and suddenly the Lord of the world uprooted the mountain, and lifted it in the air, and it became as a luminous beacon, and they stood beneath the mountain. And all the mount of Sinai was in flame; for the heavens had overspread it, and He was revealed over it in flaming fire, and the smoke went up as the smoke of a furnace, and all the mountain quaked greatly. XIX Jethro.
The scene at Sinai is also connected to the Trumpet that raises the dead;
And all the people saw the thunders, and were turned back, every one as he heard them coming forth from the midst of the lights, and the voice of the trumpet as it will raise the dead, and the mountain smoking; and all the people saw and drew back, and stood twelve miles off. [Targum Jonathan XX]
Could all this imagery form the background for the return of Yeshua? Is there any precedent for linking his return to the scene at Sinai?
Jud 1:14 And "the seventh from Adam," Enoch, also prophesied to these men, saying, Behold, "the Lord came with" myriads "of His saints,"
Jud 1:15 "to do judgment against all, and to rebuke all" the ungodly of them concerning all their ungodly works which they ungodly did, "and concerning all the hard things ungodly sinners spoke against Him." I Enoch 1:9; 5:4; 60:8
Jude connects the return of Yeshua to a Prophecy in Enoch, in 1 Enoch a time is described of the return of the Most High where Judgement will commence and it is linked with the scene at Sinai;
for to come. Concerning the elect I said, and took up my parable concerning them:
The Holy Great One will come forth from His dwelling, 4 And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.
5 And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.
6 And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame
7 And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).
8 But with the righteous He will make peace.
And will protect the elect, And mercy shall be upon them.
And they shall all belong to God, And they shall be prospered, And they shall all be blessed.
And He will help them all, And light shall appear unto them,
And He will make peace with them’.
9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:
And to convict all flesh Of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. Enoch 1:3-9
Enoch links the coming of the Most High specifically to the imagery of Sinai. There is fear and trembling, mountains being shaken, the tearing of the earth, and the coming of the Most High with His 'holy ones'.
The Brit when speaking of the return of Yeshua speaks of a trumpet;
1Co_15:52 In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.
A return with holy ones;
1Th 3:13 in order to establish your hearts blameless in holiness before our God and our Father at the coming of our Lord Jesus Christ with all His saints.
A judgement with fire;
2Th 1:8 in flaming fire giving full vengeance to those not knowing God, and to those not obeying the gospel of our Lord Jesus Christ,
Cloud imagery;
Rev_1:7 "Behold, He comes with the clouds," and "every eye will see Him, and the ones who pierced" Him, and all the tribes of the earth "will wail on account of Him." Yes, Amen. Dan. 7:13; Zech. 12:10
Lightning;
Mat_24:27 For as the lightning comes forth from the east and shines as far as the west, so also will be the coming of the Son of Man.
Sea roaring;
Luk 21:25 Then there shall be signs in the sun and in the moon and in the stars, and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
Where else would he get this imagery from except from the scene at Sinai?
At the return of Yeshua, the dead will be raised and given immortality;
1Co 15:52 In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.
1Co 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.
Was immortality connected to the scenes at Sinai? In one Targum we have already seen that the event at Sinai was connected to the trumpet that raises the dead, other sources also connect the idea of resurrection to Sinai;
The Talmud also records this tradition;
R. Joshua b. Levi [PA1] also said: At every word which went forth from the mouth of the Holy One, blessed be He, the souls of Israel departed, for it is said, My soul went forth when he spake. But since their souls departed at the first word, how could they receive the second word? He brought down the dew with which he will resurrect the dead and revived them, as it is said, Thou, O God, didst send a plentiful rain, Thou didst confirm thine inheritance, when it was weary. b.Shabbath ch.9.3-4, 86a
The Targum of Psalms also relates this tradition;
When the house of Israel heard the voice of your power, their souls flew away; at once he made to descend upon them the dew of resurrection; O God, you brought the favorable rain to your inheritance, and you supported the assembly which was exhausted. [Targum of Psalms 68:10]
Exodus Rabbah 29:4 also has the tradition that there was death and resurrection associated with the giving of the Torah;
דבר אחר "אָנֹכִי ה' אֱלֹהֶיךָ" רבי אחא ברבי חנינא פתח בו (תהלים נ, ז) שמעה עמי ואדברה (כמ"ש בעשרת הדברות (פסיקתא רבתי, יב) עד)
א"ר שמעון בן יוחאי אמר להם הקדוש ברוך הוא לישראל אלוה אני על כל באי עולם אבל לא יחדתי שמי אלא עליכם איני נקרא אלהי עובדי כוכבים ומזלות אלא אלהי ישראל א"ר לוי שני דברים שאלו ישראל מלפני הקדוש ברוך הוא שיראו כבודו וישמעו קולו והיו רואין את כבודו ושומעין את קולו שנאמר (דברים ה, כא) ותאמרו הן הראנו ה' אלהינו את כבודו ואת גדלו וכתיב (שם) ואת קולו שמענו מתוך האש ולא היה בהם כח לעמוד שכיון שבאו לסיני ונגלה להם פרחה נשמתם על שדבר עמהם שנאמר (שיר ה, ו) נפשי יצאה בדברו אבל התורה בקשה עליהם רחמים מלפני הקדוש ברוך הוא יש מלך משיא בתו והורג אנשי ביתו כל העולם כולו שמחים ובניך מתים מיד חזרה נשמתן שנאמר (תהלים יט, ח) תורת ה' תמימה משיבת נפש א"ר לוי וכי לא היה גלוי לפני המקום שאם הוא מראה כבודו לישראל ומשמיען קולו שאינן יכולין לעמוד אלא צפה הקדוש ברוך הוא שהן עתידין לעשות עבודת כוכבים שלא יהו אומרין אלו הראנו את כבודו ואת גדלו והשמיענו את קולו לא היינו עושים עבודת כוכבים לכך נאמר שמעה עמי ואדברה [Exodus Rabbah 29:4]
That these targumic sources can go back to the first century, is further supported by the 2nd benediction of the amidah, the standing prayer, which parts of can be dated back to the first century;
You are powerful, humbling the proud;
Strong, and judging the violent;
Alive forever, raising the dead;
Making wind blow and dew fall;
Sustaining the living, reviving the dead.
Like the fluttering of an eye, make our salvation sprout.
Blessed are you Lord, reviving the dead
The dew falling is connected to the raising of the dead.
The phrase "fluttering of an eye" is also used in relation to the reviving of the dead, notice the parallel to the apostle Paul, which would strengthen the connection between him and his knowledge of the tradition;
1Co 15:52 In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.
Another source also relates the association of immortality to the scene of Sinai;
Said Resh Lakish [PA2]: Come let us render gratitude to our forebears, for had they not sinned, we should not have come to the world, as it is said: I said ye are gods and all of you sons of the Most High; now that you have spoilt your deeds, ye shall indeed die like mortals etc. Are we to understand that if the Israelites had not committed that sin they would not have propagated? Had it not been said, And you, be ye fruitful and multiply? That refers to those who lived up to the times of Sinai. But of those at Sinai, too, it is said, Go say to them, Return ye to your tents which means to the joy of family life? And is it not also said, that it might be well with them and with their children? It means to those of their children who stood at Sinai.
He [Resh Lakish [PA2]] may be of the same opinion as the following Tanna*, for it is taught: R. Jose [T4] said, The Israelites accepted the Torah only so that the Angel of Death should have no dominion over them, as it is said: I said ye are gods [i.e, immortals] and all of you children of the Most High, now that you have spoilt your deeds, ye shall indeed die like mortals. b.Abodah Zarah ch.1.1, 2a-7b
What this reveals is that if the nation had not sinned with the golden calf at Sinai then they would have been given immortality. This directly links the scenes of Sinai with the aspect of immortality.
If we connect the other imagery of the Trumpet, the mountains shaking, and being torn apart, the appearance of clouds, and the Most High coming with His Holy ones, we have the imagery of the return of Yeshua as described by the apostles.
This would mean that the scenes of Sinai meeting the people was being interpreted as a [future] judgement and resurrection event.
The return of Yeshua seems to be built upon the scenes at Sinai in Exodus 19-20 and Exodus 32.
When Yeshua returns he will be accompanied “with all his saints”;
1Th 3:13 in order to establish your hearts blameless in holiness before our God and our Father at the coming of our Lord Jesus Christ with all His saints.
This expectation is built from Zechariah and Deuteronomy along side tradition. In Zechariah it uses the language of “all his saints”;
Zec 14:5 And ye shall flee to the valley of the mountains, for the valley of the mountains shall reach unto Azal; and ye shall flee like as ye fled from before the earthquake in the days of Uzziah king of Judah; and the LORD my God shall come, and all his saints with him.
The context of this verse is the coming of the Most High at the day of Judgement [Zechariah 14:1] with splitting and moving mountain imagery included [Zechariah 14:4], earthquake comparison [Zechariah 14:5] and light acting unusual [Zechariah 14:7]. This imagery together with the imagery of the Most High coming with his holy ones [Zechariah 14:5] mirrors themes associated with the scenes at Sinai.
In Deuteronomy 32:2 in retelling the scenes at Sinai and giving the Torah it says this;
Deu 33:2 And he said: Jehovah came from Sinai, and rose up from Seir for them; He shone forth from Mount Paran, and He came from the myriads of holy ones. At his right hand a law of fire went forth to them.
The Hebrew phrase ואתה מרבבת קדשׁ which is translated as “and He came from the myriads of holy ones” in the above translation was understood in terms of Holy Ones or angels coming with the Most High at the revelation at Sinai;
The Lord was revealed from Sinai, and the brightness of His glory appeared to us from Seir. He was revealed in His power upon the mountain of Pharan, and with Him were ten thousand saints; He gave us, written with His own right hand, the law from the midst of the fire. XXXIII The Targum of Onkelos
The Lord was revealed at Sinai to give the law unto His people of Beth Israel, and the splendour of the glory of His Shekinah arose from Gebal to give itself to the sons of Esau: but they received it not. It shined forth in majesty and glory from mount Pharan, to give itself to the sons of Ishmael; but they received it not. It returned and revealed itself in holiness unto His people of Beth Israel, and with Him ten thousand times ten thousand holy angels. XXXIII Targum Pseudo-Jonathan
Deu 33:2 And he said, The Lord is come from Sina, and has appeared from Seir to us, and has hasted out of the mount of Pharan, with the ten thousands of Cades; on his right hand were his angels with him. [LXX]
The retelling of the scenes at Sinai are told in various different sources, and just like the scenes in Zechariah, there is imagery of moving mountains, earthquake imagery, clouds and changes in light.
Philo writing in the early first century describes the scenes;
Decal. 1:44-46 44 XI. And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to support, and with the most radiant brilliancy of flashes of lightning, and with the sound of an invisible trumpet extending to a great distance, and with the march of a cloud, which, like a pillar, had its foundation fixed firmly on the earth, but raised the rest of its body even to the height of heaven; and, last of all, by the impetuosity of a heavenly fire, which overshadowed everything around with a dense smoke. For it was fitting that, when the power of God came among them, none of the parts of the world should be quiet, but that everything should be put in motion to minister to his service. 45 And the people stood by, having kept themselves clean from all connection with women, and having abstained from all pleasures, except those which arise from a participation in necessary food, having been purifying themselves with baths and ablutions for three days, and having washed their garments and being all clothed in the purest white robes, and standing on tiptoe and pricking up their ears, in compliance with the exhortations of Moses, who had forewarned them to prepare for the solemn assembly; for he knew that such would take place, when he, having been summoned up alone, gave forth the prophetic commands of God. 46 And a voice sounded forth from out of the midst of the fire which had flowed from heaven, a most marvellous and awful voice, the flame being endowed with articulate speech in a language familiar to the hearers, which expressed its words with such clearness and distinctness that the people seemed rather to be seeing than hearing it.
Next Josephus writing in the latter part of the first century also describes the scene;
Antiquities of the Jews 3:79-80 79 So they spent two days in this way of feasting; but on the third day, before the sun was up, a cloud spread itself over the whole camp of the Hebrews, such a one as none had before seen, and surrounded the place where they had pitched their tents; 80 and while all the rest of the air was clear, there came strong winds, that raised up heavy showers of rain, which became a mighty tempest. There was also such lightning as was terrible to those who saw it; and thunder, with its thunderbolts, were sent down, and declared God to be there present in a gracious way to such as Moses desired he should be gracious.
Pseudo Philo written at the latter part of first century also describes the scene;
And on the third day there were claps of thunder and the brightness of lightnings and the sound of trumpets sounded aloud. Terror came upon all the people who were in the camp. And Moses brought the people out before God and behold the mountains burned with fire and the earth quaked and the hills were disturbed and the mountains were rolled out and the abysses boiled and every habitable place was shaken and the heavens were folded up and the clouds drew up water and flames of fire burned and thunderings and lightnings were many and winds and storms roared, the stars gathered together and angels ran on ahead until God should establish the Law of His eternal covenant with the sons of Israel and give His eternal commandments that will not pass away. Pseudo Philo 11:4-5.
The Targums also relates the scene;
And it was the third day at morning; and there were voices, and lightnings, and mighty clouds upon the mountain, and the voice of the trumpet exceedingly strong; and all the people trembled who were in the camp. And Mosheh led forth the people out of the camp to meet the Word of the Lord; and they stood at the lower parts of the mount. And the mountain of Sinai was altogether fuming from before the revelation of the Lord upon it in fire; and the smoke went up as the smoke of a furnace, and the whole mount trembled greatly. XIX Yethro
And it was on the third day, on the sixth of the month, in the time of the morning, that on the mountain there were voices of thunders, and lightnings, and mighty clouds of smoke, and a voice of a trumpet exceeding loud; and all the people in the camp trembled. And Mosheh brought forth the people from the camp to meet the glorious Presence of the Lord; and suddenly the Lord of the world uprooted the mountain, and lifted it in the air, and it became as a luminous beacon, and they stood beneath the mountain. And all the mount of Sinai was in flame; for the heavens had overspread it, and He was revealed over it in flaming fire, and the smoke went up as the smoke of a furnace, and all the mountain quaked greatly. XIX Jethro.
The scene at Sinai is also connected to the Trumpet that raises the dead;
And all the people saw the thunders, and were turned back, every one as he heard them coming forth from the midst of the lights, and the voice of the trumpet as it will raise the dead, and the mountain smoking; and all the people saw and drew back, and stood twelve miles off. [Targum Jonathan XX]
Could all this imagery form the background for the return of Yeshua? Is there any precedent for linking his return to the scene at Sinai?
Jud 1:14 And "the seventh from Adam," Enoch, also prophesied to these men, saying, Behold, "the Lord came with" myriads "of His saints,"
Jud 1:15 "to do judgment against all, and to rebuke all" the ungodly of them concerning all their ungodly works which they ungodly did, "and concerning all the hard things ungodly sinners spoke against Him." I Enoch 1:9; 5:4; 60:8
Jude connects the return of Yeshua to a Prophecy in Enoch, in 1 Enoch a time is described of the return of the Most High where Judgement will commence and it is linked with the scene at Sinai;
for to come. Concerning the elect I said, and took up my parable concerning them:
The Holy Great One will come forth from His dwelling, 4 And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.
5 And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.
6 And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame
7 And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).
8 But with the righteous He will make peace.
And will protect the elect, And mercy shall be upon them.
And they shall all belong to God, And they shall be prospered, And they shall all be blessed.
And He will help them all, And light shall appear unto them,
And He will make peace with them’.
9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:
And to convict all flesh Of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. Enoch 1:3-9
Enoch links the coming of the Most High specifically to the imagery of Sinai. There is fear and trembling, mountains being shaken, the tearing of the earth, and the coming of the Most High with His 'holy ones'.
The Brit when speaking of the return of Yeshua speaks of a trumpet;
1Co_15:52 In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.
A return with holy ones;
1Th 3:13 in order to establish your hearts blameless in holiness before our God and our Father at the coming of our Lord Jesus Christ with all His saints.
A judgement with fire;
2Th 1:8 in flaming fire giving full vengeance to those not knowing God, and to those not obeying the gospel of our Lord Jesus Christ,
Cloud imagery;
Rev_1:7 "Behold, He comes with the clouds," and "every eye will see Him, and the ones who pierced" Him, and all the tribes of the earth "will wail on account of Him." Yes, Amen. Dan. 7:13; Zech. 12:10
Lightning;
Mat_24:27 For as the lightning comes forth from the east and shines as far as the west, so also will be the coming of the Son of Man.
Sea roaring;
Luk 21:25 Then there shall be signs in the sun and in the moon and in the stars, and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
Where else would he get this imagery from except from the scene at Sinai?
At the return of Yeshua, the dead will be raised and given immortality;
1Co 15:52 In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.
1Co 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.
Was immortality connected to the scenes at Sinai? In one Targum we have already seen that the event at Sinai was connected to the trumpet that raises the dead, other sources also connect the idea of resurrection to Sinai;
The Talmud also records this tradition;
R. Joshua b. Levi [PA1] also said: At every word which went forth from the mouth of the Holy One, blessed be He, the souls of Israel departed, for it is said, My soul went forth when he spake. But since their souls departed at the first word, how could they receive the second word? He brought down the dew with which he will resurrect the dead and revived them, as it is said, Thou, O God, didst send a plentiful rain, Thou didst confirm thine inheritance, when it was weary. b.Shabbath ch.9.3-4, 86a
The Targum of Psalms also relates this tradition;
When the house of Israel heard the voice of your power, their souls flew away; at once he made to descend upon them the dew of resurrection; O God, you brought the favorable rain to your inheritance, and you supported the assembly which was exhausted. [Targum of Psalms 68:10]
Exodus Rabbah 29:4 also has the tradition that there was death and resurrection associated with the giving of the Torah;
דבר אחר "אָנֹכִי ה' אֱלֹהֶיךָ" רבי אחא ברבי חנינא פתח בו (תהלים נ, ז) שמעה עמי ואדברה (כמ"ש בעשרת הדברות (פסיקתא רבתי, יב) עד)
א"ר שמעון בן יוחאי אמר להם הקדוש ברוך הוא לישראל אלוה אני על כל באי עולם אבל לא יחדתי שמי אלא עליכם איני נקרא אלהי עובדי כוכבים ומזלות אלא אלהי ישראל א"ר לוי שני דברים שאלו ישראל מלפני הקדוש ברוך הוא שיראו כבודו וישמעו קולו והיו רואין את כבודו ושומעין את קולו שנאמר (דברים ה, כא) ותאמרו הן הראנו ה' אלהינו את כבודו ואת גדלו וכתיב (שם) ואת קולו שמענו מתוך האש ולא היה בהם כח לעמוד שכיון שבאו לסיני ונגלה להם פרחה נשמתם על שדבר עמהם שנאמר (שיר ה, ו) נפשי יצאה בדברו אבל התורה בקשה עליהם רחמים מלפני הקדוש ברוך הוא יש מלך משיא בתו והורג אנשי ביתו כל העולם כולו שמחים ובניך מתים מיד חזרה נשמתן שנאמר (תהלים יט, ח) תורת ה' תמימה משיבת נפש א"ר לוי וכי לא היה גלוי לפני המקום שאם הוא מראה כבודו לישראל ומשמיען קולו שאינן יכולין לעמוד אלא צפה הקדוש ברוך הוא שהן עתידין לעשות עבודת כוכבים שלא יהו אומרין אלו הראנו את כבודו ואת גדלו והשמיענו את קולו לא היינו עושים עבודת כוכבים לכך נאמר שמעה עמי ואדברה [Exodus Rabbah 29:4]
That these targumic sources can go back to the first century, is further supported by the 2nd benediction of the amidah, the standing prayer, which parts of can be dated back to the first century;
You are powerful, humbling the proud;
Strong, and judging the violent;
Alive forever, raising the dead;
Making wind blow and dew fall;
Sustaining the living, reviving the dead.
Like the fluttering of an eye, make our salvation sprout.
Blessed are you Lord, reviving the dead
The dew falling is connected to the raising of the dead.
The phrase "fluttering of an eye" is also used in relation to the reviving of the dead, notice the parallel to the apostle Paul, which would strengthen the connection between him and his knowledge of the tradition;
1Co 15:52 In a moment, in a glance of an eye, at the last trumpet; for a trumpet will sound, and the dead will be raised incorruptible, and we shall all be changed.
Another source also relates the association of immortality to the scene of Sinai;
Said Resh Lakish [PA2]: Come let us render gratitude to our forebears, for had they not sinned, we should not have come to the world, as it is said: I said ye are gods and all of you sons of the Most High; now that you have spoilt your deeds, ye shall indeed die like mortals etc. Are we to understand that if the Israelites had not committed that sin they would not have propagated? Had it not been said, And you, be ye fruitful and multiply? That refers to those who lived up to the times of Sinai. But of those at Sinai, too, it is said, Go say to them, Return ye to your tents which means to the joy of family life? And is it not also said, that it might be well with them and with their children? It means to those of their children who stood at Sinai.
He [Resh Lakish [PA2]] may be of the same opinion as the following Tanna*, for it is taught: R. Jose [T4] said, The Israelites accepted the Torah only so that the Angel of Death should have no dominion over them, as it is said: I said ye are gods [i.e, immortals] and all of you children of the Most High, now that you have spoilt your deeds, ye shall indeed die like mortals. b.Abodah Zarah ch.1.1, 2a-7b
What this reveals is that if the nation had not sinned with the golden calf at Sinai then they would have been given immortality. This directly links the scenes of Sinai with the aspect of immortality.
If we connect the other imagery of the Trumpet, the mountains shaking, and being torn apart, the appearance of clouds, and the Most High coming with His Holy ones, we have the imagery of the return of Yeshua as described by the apostles.
This would mean that the scenes of Sinai meeting the people was being interpreted as a [future] judgement and resurrection event.