Bilangan 14:44

14:44 But they dared ¹  to go up to the crest of the hill, although ²  neither the ark of the covenant of the Lord nor Moses departed from the camp.

Bilangan 33:20-22

33:20 They traveled from Rimmon-perez and camped in Libnah. 33:21 They traveled from Libnah and camped at Rissah. 33:22 They traveled from Rissah and camped in Kehelathah.

Keluaran 25:9

25:9 According to all that I am showing you ³  – the pattern of the tabernacle ⁴  and the pattern of all its furnishings – you ⁵  must make it exactly so. ⁶ 

Yosua 6:4-6

6:4 Have seven priests carry seven rams’ horns ⁷  in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, ⁸  have the whole army give a loud battle cry. ⁹  Then the city wall will collapse ¹⁰  and the warriors should charge straight ahead.” ¹¹ 

6:6 So Joshua son of Nun summoned the priests and instructed them, “Pick up the ark of the covenant, and seven priests must carry seven rams’ horns in front of the ark of the Lord.”

Yosua 6:13-15

6:13 The seven priests carrying the seven rams’ horns before the ark of the Lord marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the Lord blowing rams’ horns. 6:14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.

6:15 On the seventh day they were up at the crack of dawn ¹²  and marched around the city as before – only this time they marched around it seven times. ¹³ 

Yosua 6:1

6:1 Now Jericho ¹⁴  was shut tightly ¹⁵  because of the Israelites. No one was allowed to leave or enter. ¹⁶ 

1 Samuel 4:4-5

4:4 So the army ¹⁷  sent to Shiloh, and they took from there the ark of the covenant of the Lord of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God. 4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly ¹⁸  that the ground shook.

1 Samuel 4:17

4:17 The messenger replied, “Israel has fled from ¹⁹  the Philistines! The army has suffered a great defeat! Your two sons, Hophni and Phineas, are dead! The ark of God has been captured!”

1 Samuel 14:18

14:18 So Saul said to Ahijah, “Bring near the ephod,” ²⁰  for he was at that time wearing the ephod. ²¹ 

1 Samuel 14:1

14:1 Then one day Jonathan son of Saul said to his armor bearer, ²²  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

1 Samuel 23:9

23:9 When David realized that Saul was planning to harm him, ²³  he told Abiathar the priest, “Bring the ephod!”

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

1 Samuel 11:11

11:11 The next day Saul placed the people in three groups. They went to the Ammonite camp during the morning watch and struck them ²⁴  down until the hottest part of the day. The survivors scattered; no two of them remained together.

[14:44]  ¹ tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”

[14:44]  ² tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”

[25:9]  ³ tn The pronoun is singular.

[25:9]  ⁴ sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).

[25:9]  ⁵ tn The pronoun is plural.

[25:9]  ⁶ sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.

[6:4]  ⁷ tn Heb “rams’ horns, trumpets.”

[6:5]  ⁸ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ⁹ tn Heb “all the people will shout with a loud shout.”

[6:5]  ¹⁰ tn Heb “fall in its place.”

[6:5]  ¹¹ tn Heb “and the people will go up, each man straight ahead.”

[6:15]  ¹² tn Heb “On the seventh day they rose early, when the dawn ascended.”

[6:15]  ¹³ tn Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”

[6:1]  ¹⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ¹⁵ tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

[6:1]  ¹⁶ tn Heb “there was no one going out and there was no one coming in.”

[4:4]  ¹⁷ tn Or “people.”

[4:5]  ¹⁸ tn Heb “shouted [with] a great shout.”

[4:17]  ¹⁹ tn Heb “before.”

[14:18]  ²⁰ tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).

[14:18]  ²¹ tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.

[14:1]  ²² tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[23:9]  ²³ tn Heb “Saul was planning the evil against him.”

[11:11]  ²⁴ tn Heb “Ammon.” By metonymy the name “Ammon” is used collectively for the soldiers in the Ammonite army.