Numbers 3:25

3:25 And ¹  the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting,

Numbers 10:3

10:3 When ²  they blow ³  them both, all the community must come ⁴  to you to the entrance of the tent of meeting.

Numbers 12:5

12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

Numbers 16:50

16:50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.

Numbers 3:26

3:26 the hangings of the courtyard, ⁵  the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. ⁶ 

Numbers 4:25

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting,

Numbers 6:10

6:10 On the eighth day he is to bring ⁷  two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting.

Numbers 6:13

Fulfilling the Vows

6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought ⁸  to the entrance of the tent of meeting,

Numbers 11:10

Moses’ Complaint to the Lord

11:10 ⁹ Moses heard the people weeping ¹⁰  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ¹¹ 

Numbers 16:18-19

16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron. 16:19 When ¹²  Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

Numbers 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ¹³  in the entrances of their tents with their wives, their children, and their toddlers.

Numbers 20:6

Moses Responds

20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them.

Numbers 27:2

27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Numbers 4:26

4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ¹⁴  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ¹⁵ 

Numbers 6:18

6:18 “‘Then the Nazirite must shave his consecrated head ¹⁶  at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire ¹⁷  where the peace offering is burning. ¹⁸ 

Numbers 25:6

25:6 Just then ¹⁹  one of the Israelites came and brought to his brothers ²⁰  a Midianite woman in the plain view of Moses and of ²¹  the whole community of the Israelites, while they ²²  were weeping at the entrance of the tent of meeting.

[3:25]  ¹ tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.

[10:3]  ² tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ³ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ⁴ tn Heb “the assembly shall assemble themselves.”

[3:26]  ³ tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).

[3:26]  ⁴ tn Heb “for all the service of it [them].”

[6:10]  ⁴ tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.

[6:13]  ⁵ tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.

[11:10]  ⁶ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ⁷ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ⁸ tn Heb “it was evil in the eyes of Moses.”

[16:19]  ⁷ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

[16:27]  ⁸ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[4:26]  ⁹ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ¹⁰ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[6:18]  ¹⁰ tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).

[6:18]  ¹¹ sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).

[6:18]  ¹² tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.

[25:6]  ¹¹ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ¹² tn Or “to his family”; or “to his clan.”

[25:6]  ¹³ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ¹⁴ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.