Exodus 25:21-22

25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you. 25:22 I will meet with you there, ¹  and ²  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

Numbers 4:5

4:5 When it is time for the camp to journey, ³  Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it.

Numbers 4:15

4:15 “When Aaron and his sons have finished ⁴  covering ⁵  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ⁶  the Kohathites will come to carry them; ⁷  but they must not touch ⁸  any ⁹  holy thing, or they will die. ¹⁰  These are the responsibilities ¹¹  of the Kohathites with the tent of meeting.

Numbers 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ¹²  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them.

Numbers 10:2

10:2 “Make ¹³  two trumpets of silver; you are to make ¹⁴  them from a single hammered piece. ¹⁵  You will use them ¹⁶  for assembling the community and for directing the traveling of the camps.

Colossians 3:14-16

3:14 And to all these ¹⁷  virtues ¹⁸  add ¹⁹  love, which is the perfect bond. ²⁰  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²¹  to this peace), and be thankful. 3:16 Let the word of Christ ²²  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²³  in your hearts to God.

Hebrews 9:4-8

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ²⁴  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant. 9:5 And above the ark ²⁵  were the cherubim ²⁶  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail. 9:6 So with these things prepared like this, the priests enter continually into the outer tent ²⁷  as they perform their duties. 9:7 But only the high priest enters once a year into the inner tent, ²⁸  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ²⁹  9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ³⁰  was standing.

[25:22]  ¹ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ² tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[4:5]  ³ tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.

[4:15]  ⁴ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ⁵ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ⁶ tn Heb “after this.”

[4:15]  ⁷ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁸ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁹ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ¹⁰ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ¹¹ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[10:33]  ¹² tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[10:2]  ¹³ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ¹⁴ tn The imperfect tense is again instruction or legislation.

[10:2]  ¹⁵ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ¹⁶ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[3:14]  ¹⁷ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁸ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ¹⁹ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²⁰ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ²¹ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ²² tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²³ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[9:4]  ²⁴ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ²⁵ tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ²⁶ sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

[9:6]  ²⁷ tn Grk “the first tent.”

[9:7]  ²⁸ tn Grk “the second tent.”

[9:7]  ²⁹ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:8]  ³⁰ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.