39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. 7
39:32 12 So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so.
39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected 13 all the work – and 14 they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. 15
12:32 (13:1) 16 You 17 must be careful to do everything I am commanding you. Do not add to it or subtract from it! 18
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.
1:3 We always 24 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
1 tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
2 sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the
3 tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.
4 tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”
5 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
6 sn See Lev 4:11-12, 21; 6:30 [23 HT].
7 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
8 tn Heb “from it” or the same.
9 tn Or “attached.”
10 tn The words “there was” are supplied in the translation for stylistic reasons.
11 tn The infinitive “to minister” is present; “to be used” is supplied from the context.
12 sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.
13 tn Or “examined” (NASB, TEV); NCV “looked closely at.”
14 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…”
15 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.
16 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.
17 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
18 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).
19 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
20 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.
21 tc Most
22 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
23 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
24 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).