Exodus 19:7

19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him,

Exodus 24:3-4

24:3 Moses came ¹  and told the people all the Lord’s words ²  and all the decisions. All the people answered together, ³  “We are willing to do ⁴  all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built ⁵  an altar at the foot ⁶  of the mountain and arranged ⁷  twelve standing stones ⁸  – according to the twelve tribes of Israel.

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 ⁹  the land you are about to enter and possess.

Deuteronomy 4:8

4:8 And what other great nation has statutes and ordinances as just ¹⁰  as this whole law ¹¹  that I am about to share with ¹²  you today?

Deuteronomy 4:14

4:14 Moreover, at that same time the Lord commanded me to teach you statutes and ordinances for you to keep in the land which you are about to enter and possess. ¹³ 

Deuteronomy 4:45

4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt,

Deuteronomy 6:20

Exhortation to Remember the Past

6:20 When your children ¹⁴  ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?”

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁵  I am with you ¹⁶  always, to the end of the age.” ¹⁷ 

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

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ¹⁸  to be tempted by the devil.

[24:3]  ¹ sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.

[24:3]  ² sn The Decalogue may not be included here because the people had heard those commands themselves earlier.

[24:3]  ³ tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).

[24:3]  ⁴ tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.

[24:4]  ⁵ tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.

[24:4]  ⁶ tn “under.”

[24:4]  ⁷ tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.

[24:4]  ⁸ tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.

[4:5]  ⁹ tn Heb “in the midst of” (so ASV).

[4:8]  ¹⁰ tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ¹¹ tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

[4:8]  ¹² tn Heb “place before.”

[4:14]  ¹³ tn Heb “to which you are crossing over to possess it.”

[6:20]  ¹⁴ tn Heb “your son.”

[28:20]  ¹⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹⁶ 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]  ¹⁷ 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.

[4:1]  ¹⁸ tn Or “desert.”