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 

Hebrews 9:8-13

9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ⁵  was standing. 9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink ⁶  and various washings; they are external regulations ⁷  imposed until the new order came. ⁸ 

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁹  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹⁰  eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ¹¹ 

Hebrews 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ¹²  of the true sanctuary ¹³  – but into heaven itself, and he appears now in God’s presence for us.

Deuteronomy 18:15-19

18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; ¹⁴  you must listen to him. 18:16 This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our ¹⁵  God any more or see this great fire any more lest we die.” 18:17 The Lord then said to me, “What they have said is good. 18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. 18:19 I will personally hold responsible ¹⁶  anyone who then pays no attention to the words that prophet ¹⁷  speaks in my name.

Luke 24:27

24:27 Then ¹⁸  beginning with Moses and all the prophets, ¹⁹  he interpreted to them the things written about ²⁰  himself in all the scriptures.

Luke 24:44

Jesus’ Final Commission

24:44 Then ²¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²²  in the law of Moses and the prophets and the psalms ²³  must be fulfilled.”

John 5:39

5:39 You study the scriptures thoroughly ²⁴  because you think in them you possess eternal life, ²⁵  and it is these same scriptures ²⁶  that testify about me,

John 5:46-47

5:46 If ²⁷  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ²⁸  wrote, how will you believe my words?”

Acts 3:22-23

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²⁹  him in everything he tells you. ³⁰  3:23 Every person ³¹  who does not obey that prophet will be destroyed and thus removed ³²  from the people.’ ³³ 

Acts 7:37

7:37 This is the Moses who said to the Israelites, ³⁴  ‘God will raise up for you a prophet like me from among your brothers.’ ³⁵ 

Acts 28:23

28:23 They set ³⁶  a day to meet with him, ³⁷  and they came to him where he was staying ³⁸  in even greater numbers. ³⁹  From morning until evening he explained things ⁴⁰  to them, ⁴¹  testifying ⁴²  about the kingdom of God ⁴³  and trying to convince ⁴⁴  them about Jesus from both the law of Moses and the prophets.

Romans 3:21

3:21 But now ⁴⁵  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁴⁶  has been disclosed –

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 1:10-12

1:10 and I always ask ⁴⁷  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ⁴⁸  1:11 For I long to see you, so that I may impart to you some spiritual gift ⁴⁹  to strengthen you, 1:12 that is, that we may be mutually comforted by one another’s faith, ⁵⁰  both yours and mine.

[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.

[9:8]  ⁵ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[9:10]  ⁶ tn Grk “only for foods and drinks.”

[9:10]  ⁷ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ⁸ tn Grk “until the time of setting things right.”

[9:11]  ⁹ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:12]  ¹⁰ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:13]  ¹¹ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:24]  ¹² tn Or “prefiguration.”

[9:24]  ¹³ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[18:15]  ¹⁴ tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.

[18:16]  ¹⁵ tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”

[18:19]  ¹⁶ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ¹⁷ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[24:27]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁹ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ²⁰ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:44]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[5:39]  ²⁴ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ²⁵ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ²⁶ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:46]  ²⁷ tn Grk “For if.”

[5:47]  ²⁸ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[3:22]  ²⁹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ³⁰ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ³¹ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ³² tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ³³ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[7:37]  ³⁴ tn Grk “to the sons of Israel.”

[7:37]  ³⁵ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[28:23]  ³⁶ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ³⁷ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ³⁸ tn Or “came to him in his rented quarters.”

[28:23]  ³⁹ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁴⁰ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁴¹ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁴² tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁴³ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁴⁴ tn Or “persuade.”

[3:21]  ⁴⁵ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ⁴⁶ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[1:10]  ⁴⁷ tn Grk “remember you, always asking.”

[1:10]  ⁴⁸ tn Grk “succeed in coming to you in the will of God.”

[1:11]  ⁴⁹ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:12]  ⁵⁰ tn Grk “that is, to be comforted together with you through the faith in one another.”