Keluaran 16:34

16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ¹  for safekeeping. ² 

Keluaran 27:21

27:21 In the tent of meeting ³  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ⁴  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ⁵ 

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Keluaran 30:36

30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you.

Keluaran 31:18

31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. ⁶ 

Keluaran 32:15

32:15 Moses turned and went down from the mountain with ⁷  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back.

Keluaran 34:29

The Radiant Face of Moses

34:29 ⁸ Now when Moses came down ⁹  from Mount Sinai with ¹⁰  the two tablets of the testimony in his hand ¹¹  – when he came down ¹²  from the mountain, Moses ¹³  did not know that the skin of his face shone ¹⁴  while he talked with him.

Keluaran 38:21

The Materials of the Construction

38:21 This is the inventory ¹⁵  of the tabernacle, the tabernacle of the testimony, which was counted ¹⁶  by the order ¹⁷  of Moses, being the work ¹⁸  of the Levites under the direction ¹⁹  of Ithamar, son of Aaron the priest.

Bilangan 17:4

17:4 You must place them ²⁰  in the tent of meeting before the ark of the covenant ²¹  where I meet with you.

Ulangan 10:2-5

10:2 I will write on the tablets the same words ²²  that were on the first tablets you broke, and you must put them into the ark.” 10:3 So I made an ark of acacia ²³  wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands. 10:4 The Lord ²⁴  then wrote on the tablets the same words, ²⁵  the ten commandments, ²⁶  which he ²⁷  had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he ²⁸  gave them to me. 10:5 Then I turned, went down the mountain, and placed the tablets into the ark I had made – they are still there, just as the Lord commanded me.

Ulangan 31:26

31:26 “Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you,

Ulangan 31:1

Succession of Moses by Joshua

31:1 Then Moses went ²⁹  and spoke these words ³⁰  to all Israel.

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ³¹  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 8:2

8:2 Some ³²  devout men buried Stephen and made loud lamentation ³³  over him. ³⁴ 

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁵  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ³⁶  the circumcised believers ³⁷  took issue with ³⁸  him,

Kisah Para Rasul 1:14-15

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁹  1:15 In those days ⁴⁰  Peter stood up among the believers ⁴¹  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 7:44

7:44 Our ancestors ⁴²  had the tabernacle ⁴³  of testimony in the wilderness, ⁴⁴  just as God ⁴⁵  who spoke to Moses ordered him ⁴⁶  to make it according to the design he had seen.

Roma 3:2

3:2 Actually, there are many advantages. ⁴⁷  First of all, ⁴⁸  the Jews ⁴⁹  were entrusted with the oracles of God. ⁵⁰ 

Ibrani 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ⁵¹  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

[16:34]  ¹ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ² tn “for keeping.”

[27:21]  ³ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ⁴ 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]  ⁵ 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.

[31:18]  ⁶ sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

[32:15]  ⁷ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[34:29]  ⁸ sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).

[34:29]  ⁹ tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).

[34:29]  ¹⁰ tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.

[34:29]  ¹¹ tn Heb “in the hand of Moses.”

[34:29]  ¹² tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.

[34:29]  ¹³ tn Heb “and Moses.”

[34:29]  ¹⁴ tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).

[38:21]  ¹⁵ tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.

[38:21]  ¹⁶ tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.

[38:21]  ¹⁷ tn Heb “at/by the mouth of.”

[38:21]  ¹⁸ tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).

[38:21]  ¹⁹ tn Heb “by the hand of.”

[17:4]  ²⁰ tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

[17:4]  ²¹ tn The Hebrew text simply reads “the covenant” or “the testimony.”

[10:2]  ²² sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.

[10:3]  ²³ sn Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63.

[10:4]  ²⁴ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:4]  ²⁵ tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.

[10:4]  ²⁶ tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”

[10:4]  ²⁷ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:4]  ²⁸ tn Heb “the Lord.” See note on “he” earlier in this verse.

[31:1]  ²⁹ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ³⁰ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[8:9]  ³¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:2]  ³² tn “Some” is not in the Greek text, but is implied.

[8:2]  ³³ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ³⁴ tn Or “mourned greatly for him.”

[11:12]  ³⁵ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:2]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ³⁷ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ³⁸ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[1:14]  ³⁹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁴⁰ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁴¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[7:44]  ⁴² tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁴³ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁴⁴ tn Or “desert.”

[7:44]  ⁴⁵ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁴⁶ 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.

[3:2]  ⁴⁷ tn Grk “much in every way.”

[3:2]  ⁴⁸ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ⁴⁹ tn Grk “they were.”

[3:2]  ⁵⁰ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[9:4]  ⁵¹ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.