Hebrews 8:5

8:5 The place where they serve is ¹  a sketch ²  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 ³  shown to you on the mountain.” ⁴ 

Exodus 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ⁵  he is giving you food for two days on the sixth day. Each of you stay where you are; ⁶  let no one ⁷  go out of his place on the seventh day.”

Exodus 16:1

The Provision of Manna

16:1 ⁸ When ⁹  they journeyed from Elim, the entire company ¹⁰  of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus ¹¹  from the land of Egypt.

Exodus 12:16

12:16 On the first day there will be a holy convocation, ¹²  and on the seventh day there will be a holy convocation for you. You must do no work of any kind ¹³  on them, only what every person will eat – that alone may be prepared for you.

Isaiah 48:6

48:6 You have heard; now look at all the evidence! ¹⁴ 

Will you not admit that what I say is true? ¹⁵ 

From this point on I am announcing to you new events

that are previously unrevealed and you do not know about. ¹⁶ 

Isaiah 64:9

64:9 Lord, do not be too angry!

Do not hold our sins against us continually! ¹⁷ 

Take a good look at your people, at all of us! ¹⁸ 

Matthew 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ¹⁹  but go, show yourself to a priest, and bring the offering ²⁰  that Moses commanded, ²¹  as a testimony to them.” ²² 

Matthew 8:1

Cleansing a Leper

8:1 After he came down from the mountain, large crowds followed him.

Matthew 5:15

5:15 People ²³  do not light a lamp and put it under a basket ²⁴  but on a lampstand, and it gives light to all in the house.

Matthew 5:1

The Beatitudes

5:1 When ²⁵  he saw the crowds, he went up the mountain. ²⁶  After he sat down his disciples came to him.

Matthew 1:22

1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled:

Revelation 19:10

19:10 So ²⁷  I threw myself down ²⁸  at his feet to worship him, but ²⁹  he said, “Do not do this! ³⁰  I am only ³¹  a fellow servant ³²  with you and your brothers ³³  who hold to the testimony about ³⁴  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Revelation 22:9

22:9 But ³⁵  he said to me, “Do not do this! ³⁶  I am a fellow servant ³⁷  with you and with your brothers the prophets, and with those who obey ³⁸  the words of this book. Worship God!”

[8:5]  ¹ 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]  ² 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]  ³ 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]  ⁴ sn A quotation from Exod 25:40.

[16:29]  ⁵ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ⁶ tn Heb “remain, a man where he is.”

[16:29]  ⁷ tn Or “Let not anyone go” (see GKC 445 §138.d).

[16:1]  ⁸ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

[16:1]  ⁹ tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.

[16:1]  ¹⁰ tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Ps 1:5; 106:17-18).

[16:1]  ¹¹ tn The form in the text is לְצֵאתָם (lÿtse’tam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.

[12:16]  ¹² sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

[12:16]  ¹³ tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

[48:6]  ¹⁴ tn Heb “gaze [at] all of it”; KJV “see all this.”

[48:6]  ¹⁵ tn Heb “[as for] you, will you not declare?”

[48:6]  ¹⁶ tn Heb “and hidden things, and you do not know them.”

[64:9]  ¹⁷ tn Heb “do not remember sin continually.”

[64:9]  ¹⁸ tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”

[8:4]  ¹⁹ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ²⁰ tn Grk “gift.”

[8:4]  ²¹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ²² tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[5:15]  ²³ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ²⁴ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[5:1]  ²⁵ tn Here δέ (de) has not been translated.

[5:1]  ²⁶ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[19:10]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁸ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³⁰ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ³¹ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³² tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³³ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³⁴ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[22:9]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ³⁶ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ³⁷ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ³⁸ tn Grk “keep” (an idiom for obedience).