Leviticus 24:15

24:15 Moreover, ¹  you are to tell the Israelites, ‘If any man curses his God ²  he will bear responsibility for his sin,

Numbers 15:35

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ³  him with stones outside the camp.”

Numbers 27:6-11

27:6 The Lord said to Moses: 27:7 “The daughters of Zelophehad have a valid claim. ⁴  You must indeed ⁵  give them possession of an inheritance among their father’s relatives, and you must transfer ⁶  the inheritance of their father to them. 27:8 And you must tell the Israelites, ‘If a man dies ⁷  and has no son, then you must transfer his inheritance to his daughter; 27:9 and if he has no daughter, then you are to give his inheritance to his brothers; 27:10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ⁸  as the Lord commanded Moses.’”

Numbers 36:6-9

36:6 This is what ⁹  the Lord has commanded for Zelophehad’s daughters: ‘Let them marry ¹⁰  whomever they think best, ¹¹  only they must marry within the family of their father’s tribe. 36:7 In this way the inheritance of the Israelites will not be transferred ¹²  from tribe to tribe. But every one of the Israelites must retain the ancestral heritage. 36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite ¹³  may retain the inheritance of his fathers. 36:9 No inheritance may pass from tribe to tribe. But every one of the tribes of the Israelites must retain its inheritance.”

Deuteronomy 4:5

4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ¹⁴  the land you are about to enter and possess.

Deuteronomy 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ¹⁵  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ¹⁶  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ¹⁷ 

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ¹⁸  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ¹⁹ 

Deuteronomy 12:23

12:23 However, by no means eat the blood, for the blood is life itself ²⁰  – you must not eat the life with the meat!

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²¹  I am with you ²²  always, to the end of the age.” ²³ 

Matthew 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Matthew 4:1-2

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ²⁴  to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. ²⁵ 

¹ tn Heb “And.”

² sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].

³ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

⁵ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

⁶ tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

⁷ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

⁷ tn Heb “a man, if he dies.”

⁹ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.

¹¹ tn Heb “the word that.”

¹² tn The idiom again is “let them be for wives for….”

¹³ tn Heb “to the one who is good in their eyes.”

¹³ tn Heb “turned aside.”

¹⁵ tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”

¹⁷ tn Heb “in the midst of” (so ASV).

¹⁹ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

²¹ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

²² tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

²³ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

²⁴ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

²⁵ sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).

²⁷ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

²⁸ 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.

²⁹ 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.

²⁹ tn Or “desert.”

³¹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”