7:89 Now when Moses went into 1 the tent of meeting to speak with the Lord, 2 he heard the voice speaking to him from above the atonement lid 3 that was on the ark of the testimony, from between the two cherubim. 4 Thus he spoke to him.
7:1 5 When Moses had completed setting up the tabernacle, 6 he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.
4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families.
4:1 7 Then the Lord spoke to Moses and Aaron:
63:2 Yes, 10 in the sanctuary I have seen you, 11
and witnessed 12 your power and splendor.
78:61 He allowed the symbol of his strong presence to be captured; 13
he gave the symbol of his splendor 14 into the hand of the enemy. 15
90:16 May your servants see your work! 16
May their sons see your majesty! 17
60:19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light –
the splendor of your God will shine upon you. 18
1 tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the
2 tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.
3 tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.
4 tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.
5 sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).
6 tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.
7 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).
8 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the
9 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
10 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
11 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
12 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
13 tn Heb “and he gave to captivity his strength.” The expression “his strength” refers metonymically to the ark of the covenant, which was housed in the tabernacle at Shiloh.
14 tn Heb “and his splendor into the hand of an enemy.” The expression “his splendor” also refers metonymically to the ark of the covenant.
15 sn Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli (1 Sam 4:1-11).
16 tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yera’eh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).
17 tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.
18 tn Heb “and your God for your splendor.”