Exodus 25:16

25:16 You are to put into the ark the testimony ¹  that I will give to you.

Exodus 26:33

26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. ²  The curtain will make a division for you between the Holy Place and the Most Holy Place. ³ 

Exodus 40:3

40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain.

Numbers 1:50

1:50 But appoint ⁴  the Levites over the tabernacle of the testimony, ⁵  over all its furnishings and over everything in it. They must carry ⁶  the tabernacle and all its furnishings; and they ⁷  must attend to it and camp around it. ⁸ 

Numbers 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ⁹  will not fall on the Israelite community. The Levites are responsible for the care ¹⁰  of the tabernacle of the testimony.”

Numbers 9:15

The Leading of the Lord

9:15 ¹¹ On ¹²  the day that the tabernacle was set up, ¹³  the cloud ¹⁴  covered the tabernacle – the tent of the testimony ¹⁵  – and from evening until morning there was ¹⁶  a fiery appearance ¹⁷  over the tabernacle.

Numbers 10:11

The Journey From Sinai to Kadesh

10:11 ¹⁸ On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. ¹⁹ 

Numbers 17:7-8

17:7 Then Moses placed the staffs before the Lord in the tent of the testimony. ²⁰ 

17:8 On the next day Moses went into the tent of the testimony – and ²¹  the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! ²² 

Numbers 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ²³  with you and minister to you while ²⁴  you and your sons with you are before the tent of the testimony.

Numbers 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ²⁵  with you and minister to you while ²⁶  you and your sons with you are before the tent of the testimony.

Numbers 24:6

24:6 They are like ²⁷  valleys ²⁸  stretched forth,

like gardens by the river’s side,

like aloes ²⁹  that the Lord has planted,

and like cedar trees beside the waters.

Acts 7:44

7:44 Our ancestors ³⁰  had the tabernacle ³¹  of testimony in the wilderness, ³²  just as God ³³  who spoke to Moses ordered him ³⁴  to make it according to the design he had seen.

Revelation 11:19

11:19 Then ³⁵  the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, ³⁶  crashes of thunder, an earthquake, and a great hailstorm. ³⁷ 

[25:16]  ¹ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[26:33]  ² tn The traditional expression is “within the veil,” literally “into the house (or area) of the (special) curtain.”

[26:33]  ³ tn Or “the Holy of Holies.”

[1:50]  ⁴ tn The same verb translated “number” (פָּקַד, paqad) is now used to mean “appoint” (הַפְקֵד, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites’ appointment, see M. Gertner, “The Masorah and the Levites,” VT 10 (1960): 252.

[1:50]  ⁵ tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the Lord was given this name because it was here that the tablets of the Law were kept. The whole shrine was therefore a reminder (הָעֵדוּת, a “warning sign” or “testimony”) of the stipulations of the covenant. For the ancient Near Eastern customs of storing the code in the sanctuaries, see M. G. Kline, Treaty of the Great King, 14-19, and idem, The Structure of Biblical Authority, 35-36. Other items were in the ark in the beginning, but by the days of Solomon only the tablets were there (1 Kgs 8:9).

[1:50]  ⁶ tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task.

[1:50]  ⁷ tn The addition of the pronoun before the verb is emphatic – they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.

[1:50]  ⁸ tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.

[1:53]  ⁹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  ¹⁰ tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[9:15]  ¹¹ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

[9:15]  ¹² tn Heb “and/now on the day.”

[9:15]  ¹³ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

[9:15]  ¹⁴ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

[9:15]  ¹⁵ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

[9:15]  ¹⁶ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

[9:15]  ¹⁷ tn Heb “like the appearance of fire.”

[10:11]  ¹⁸ sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.

[10:11]  ¹⁹ tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

[17:7]  ²⁰ tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, mo’ed) we now find the “the tent of the testimony” (הָעֵדֻת, ha’edut).

[17:8]  ²¹ tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.

[17:8]  ²² sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).

[18:2]  ²³ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ²⁴ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[18:2]  ²⁵ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ²⁶ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[24:6]  ²⁷ tn Heb “as valleys they spread forth.”

[24:6]  ²⁸ tn Or “rows of palms.”

[24:6]  ²⁹ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

[7:44]  ³⁰ tn Or “forefathers”; Grk “fathers.”

[7:44]  ³¹ tn Or “tent.”

[7:44]  ³² tn Or “desert.”

[7:44]  ³³ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ³⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[11:19]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ³⁶ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[11:19]  ³⁷ tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.