Keluaran 39:42-43

39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected ¹  all the work – and ²  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ³ 

Keluaran 25:40

25:40 Now be sure to make ⁴  them according to the pattern you were shown ⁵  on the mountain. ⁶ 

Keluaran 40:32

40:32 Whenever they entered ⁷  the tent of meeting, and whenever they approached ⁸  the altar, they would wash, ⁹  just as the Lord had commanded Moses.

Ulangan 12:32

Idolatry and False Prophets

12:32 (13:1) ¹⁰  You ¹¹  must be careful to do everything I am commanding you. Do not add to it or subtract from it! ¹² 

Ulangan 12:1

The Central Sanctuary

12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, ¹³  has given you to possess. ¹⁴ 

1 Samuel 15:22

15:22 Then Samuel said,

“Does the Lord take pleasure in burnt offerings and sacrifices

as much as he does in obedience? ¹⁵ 

Certainly, ¹⁶  obedience ¹⁷  is better than sacrifice;

paying attention is better than ¹⁸  the fat of rams.

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ¹⁹ 

1 Samuel 28:19

28:19 The Lord will hand you and Israel over to the Philistines! ²⁰  Tomorrow both you and your sons will be with me. ²¹  The Lord will also hand the army ²²  of Israel over to the Philistines!”

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²³  I am with you ²⁴  always, to the end of the age.” ²⁵ 

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²⁶  house. ²⁷ 

Ibrani 8:5

8:5 The place where they serve is ²⁸  a sketch ²⁹  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ³⁰  shown to you on the mountain.” ³¹ 

[39:43]  ¹ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ² tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”

[39:43]  ³ sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.

[25:40]  ⁴ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ⁵ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ⁶ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[40:32]  ⁷ tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.

[40:32]  ⁸ tn This is another infinitive construct in a temporal clause.

[40:32]  ⁹ tn In this explanatory verse the verb is a customary imperfect.

[12:32]  ¹⁰ sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.

[12:32]  ¹¹ tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

[12:32]  ¹² sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).

[12:1]  ¹³ tn Heb “fathers.”

[12:1]  ¹⁴ tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.

[15:22]  ¹⁵ tn Heb “as [in] listening to the voice of the Lord.”

[15:22]  ¹⁶ tn Heb “look.”

[15:22]  ¹⁷ tn Heb “listening.”

[15:22]  ¹⁸ tn The expression “is better” is understood here by ellipsis (see the immediately preceding statement).

[15:1]  ¹⁹ tn Heb “to the voice of the words of the Lord” (so KJV).

[28:19]  ²⁰ tn Heb “And the Lord will give also Israel along with you into the hand of the Philistines.”

[28:19]  ²¹ tc With the exception of the Lucianic recension, the LXX has here “and tomorrow you and your sons with you will fall.”

[28:19]  ²² tn Heb “camp.”

[28:20]  ²³ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²⁴ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ²⁵ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[3:2]  ²⁶ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²⁷ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[8:5]  ²⁸ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ²⁹ tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ³⁰ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ³¹ sn A quotation from Exod 25:40.