Bilangan 7:89
Konteks7:89 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.
Bilangan 15:25
Konteks15:25 And the priest is to make atonement 5 for the whole community of the Israelites, and they will be forgiven, 6 because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense.
Bilangan 21:34
Konteks21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.
Bilangan 32:33
Konteks32:33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them. 7
Bilangan 35:15
Konteks35:15 These six towns will be places of refuge for the Israelites, and for the foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there.
Bilangan 35:25
Konteks35:25 The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there 8 until the death of the high priest, who was anointed with the consecrated oil.
[7:89] 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
[7:89] 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.
[7:89] 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.
[7:89] 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.
[15:25] 5 tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy
[15:25] 6 tn Or “they will be forgiven.”
[32:33] 7 tn Heb “the land with its cities in the borders of the cities of the land all around.”
