Exodus 27:21

27:21 In the tent of meeting ¹  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ²  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ³ 

Exodus 28:43

28:43 These must be on Aaron and his sons when they enter ⁴  to the tent of meeting, or when they approach ⁵  the altar to minister in the Holy Place, so that they bear no iniquity and die. ⁶  It is to be a perpetual ordinance for him and for his descendants ⁷  after him. ⁸ 

Exodus 30:16

30:16 You are to receive the atonement money ⁹  from the Israelites and give it for the service ¹⁰  of the tent of meeting. It will be a memorial ¹¹  for the Israelites before the Lord, to make atonement ¹²  for your lives.”

Exodus 33:11

33:11 The Lord would speak to Moses face to face, ¹³  the way a person speaks ¹⁴  to a friend. Then Moses ¹⁵  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ¹⁶ 

Exodus 35:21

35:21 Everyone ¹⁷  whose heart stirred him to action ¹⁸  and everyone whose spirit was willing ¹⁹  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ²⁰ 

Exodus 38:30

38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar,

Exodus 39:40

39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings ²¹  for the service of the tabernacle, for the tent of meeting;

Exodus 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

[27:21]  ¹ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ² sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ³ sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[28:43]  ⁴ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁵ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁶ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ⁷ tn Heb “seed.”

[28:43]  ⁸ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[30:16]  ⁷ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ⁸ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ⁹ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ¹⁰ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[33:11]  ¹⁰ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ¹¹ tn The verb in this clause is a progressive imperfect.

[33:11]  ¹² tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ¹³ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.

[35:21]  ¹³ tn Heb “man.”

[35:21]  ¹⁴ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ¹⁵ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ¹⁶ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[39:40]  ¹⁶ tn Heb “utensils, vessels.”