Keluaran 25:12

25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side.

Keluaran 25:12-15

25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side. 25:13 You are to make poles of acacia wood, overlay them with gold, 25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them. 25:15 The poles must remain in the rings of the ark; they must not be removed from it.

Keluaran 37:3-5

37:3 He cast four gold rings for it that he put ¹  on its four feet, with ²  two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.

Keluaran 40:20

40:20 He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark.

Bilangan 4:6

4:6 Then they must put over it a covering of fine leather ³  and spread over that a cloth entirely of blue, and then they must insert its poles.

Bilangan 4:15

4:15 “When Aaron and his sons have finished ⁴  covering ⁵  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ⁶  the Kohathites will come to carry them; ⁷  but they must not touch ⁸  any ⁹  holy thing, or they will die. ¹⁰  These are the responsibilities ¹¹  of the Kohathites with the tent of meeting.

Bilangan 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ¹²  on their shoulders, was their responsibility. ¹³ 

Bilangan 7:1

The Leader’s Offerings

7:1 ¹⁴ When Moses had completed setting up the tabernacle, ¹⁵  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Kisah Para Rasul 8:8

8:8 So there was ¹⁶  great joy ¹⁷  in that city.

Kisah Para Rasul 8:2

8:2 Some ¹⁸  devout men buried Stephen and made loud lamentation ¹⁹  over him. ²⁰ 

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

[37:3]  ¹ tn “that he put” has been supplied.

[37:3]  ² tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.

[4:6]  ³ tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.

[4:15]  ⁴ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ⁵ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ⁶ tn Heb “after this.”

[4:15]  ⁷ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁸ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁹ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ¹⁰ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ¹¹ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[7:9]  ¹² tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ¹³ tn Heb “upon them,” meaning “their duty.”

[7:1]  ¹⁴ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ¹⁵ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[7:1]  sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).

[8:8]  ¹⁶ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ¹⁷ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:2]  ¹⁸ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁹ 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]  ²⁰ tn Or “mourned greatly for him.”