Bilangan 16:19

16:19 When ¹  Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

Bilangan 16:42

16:42 When the community assembled ²  against Moses and Aaron, they turned toward the tent of meeting – and ³  the cloud covered it, and the glory of the Lord appeared.

Bilangan 20:6

Moses Responds

20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them.

Keluaran 16:7

16:7 and in the morning you will see ⁴  the glory of the Lord, because he has heard ⁵  your murmurings against the Lord. As for us, what are we, ⁶  that you should murmur against us?”

Keluaran 16:10

16:10 As Aaron spoke ⁷  to the whole community of the Israelites and they looked toward the desert, there the glory of the Lord ⁸  appeared ⁹  in the cloud,

Keluaran 24:16-17

24:16 The glory of the Lord resided ¹⁰  on Mount Sinai, and the cloud covered it for six days. ¹¹  On the seventh day he called to Moses from within the cloud. 24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view ¹²  of the people.

Keluaran 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

Imamat 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

[16:19]  ¹ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

[16:42]  ² tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ³ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[16:7]  ⁴ tn Heb “morning, and you will see.”

[16:7]  ⁵ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ⁶ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:10]  ⁷ tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”

[16:10]  ⁸ sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.

[16:10]  ⁹ tn The verb is the Niphal perfect of the verb “to see” – “it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject – “he appeared.”

[24:16]  ¹⁰ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

[24:16]  ¹¹ tn This is an adverbial accusative of time.

[24:17]  ¹² tn Heb “to the eyes of” which could mean in their opinion.