Keluaran 35:11

35:11 the tabernacle with ¹  its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases;

Keluaran 39:33

39:33 They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases;

Keluaran 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.

Bilangan 3:25

3:25 And ²  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,

Bilangan 9:15

The Leading of the Lord

9:15 ³ On ⁴  the day that the tabernacle was set up, ⁵  the cloud ⁶  covered the tabernacle – the tent of the testimony ⁷  – and from evening until morning there was ⁸  a fiery appearance ⁹  over the tabernacle.

Bilangan 9:2

9:2 “The Israelites are to observe ¹⁰  the Passover ¹¹  at its appointed time. ¹² 

1 Samuel 7:6

7:6 After they had assembled at Mizpah, they drew water and poured it out before the Lord. They fasted on that day, and they confessed ¹³  there, “We have sinned against the Lord.” So Samuel led ¹⁴  the people of Israel at Mizpah.

Mazmur 78:60

78:60 He abandoned ¹⁵  the sanctuary at Shiloh,

the tent where he lived among men.

[35:11]  ¹ tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.

[3:25]  ² 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.

[9:15]  ³ 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]  ⁴ tn Heb “and/now on the day.”

[9:15]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “like the appearance of fire.”

[9:2]  ¹⁰ tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.

[9:2]  ¹¹ sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.

[9:2]  ¹² tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.

[7:6]  ¹³ tn Heb “said.”

[7:6]  ¹⁴ tn Heb “judged”; NAB “began to judge”; TEV “settled disputes among.”

[78:60]  ¹⁵ tn Or “rejected.”