Keluaran 19:3
Konteks19:3 Moses 1 went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people 2 of Israel:
Keluaran 29:42
Konteks29:42 “This will be a regular 3 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 4 with you to speak to you there.
Keluaran 30:6
Konteks30:6 “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
Konteks30:36 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.
Imamat 1:1
Konteks1:1 Then the Lord called to Moses and spoke to him 5 from the Meeting Tent: 6
Imamat 16:2
Konteks16:2 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 7 in front of the atonement plate 8 that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.
Bilangan 17:4
Konteks17:4 You must place them 9 in the tent of meeting before the ark of the covenant 10 where I meet with you.
[19:3] 1 tn Heb “and Moses went up.”
[19:3] 2 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.
[29:42] 3 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
[29:42] 4 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
[1:1] 5 tn Heb “And he (the
[1:1] sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the
[1:1] 6 sn The second clause of v. 1, “and the
[16:2] 7 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] 8 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
[17:4] 9 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] 10 tn The Hebrew text simply reads “the covenant” or “the testimony.”