Imamat 16:2

16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ¹  in front of the atonement plate ²  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ³  and died,

Kisah Para Rasul 8:11

8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Kisah Para Rasul 8:2

8:2 Some ⁴  devout men buried Stephen and made loud lamentation ⁵  over him. ⁶ 

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ⁷  crowds of both men and women.

Kisah Para Rasul 7:2

7:2 So he replied, ⁸  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁹  Abraham when he was in Mesopotamia, before he settled in Haran,

Yesaya 6:4

6:4 The sound of their voices shook the door frames, ¹⁰  and the temple was filled with smoke.

Wahyu 15:8

15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ¹¹  no one could enter the temple until the seven plagues from the seven angels were completed.

[16:2]  ¹ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ² tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[16:1]  ³ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[8:2]  ⁴ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁵ 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]  ⁶ tn Or “mourned greatly for him.”

[5:14]  ⁷ tn Or “More and more believers were added to the Lord.”

[7:2]  ⁸ tn Grk “said.”

[7:2]  ⁹ tn Or “ancestor”; Grk “father.”

[6:4]  ¹⁰ tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.

[15:8]  ¹¹ tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.