Leviticus 8:9

8:9 Finally, he set the turban ¹  on his head and attached the gold plate, the holy diadem, ²  to the front of the turban just as the Lord had commanded Moses.

Leviticus 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ³  and wrapped headbands on them ⁴  just as the Lord had commanded Moses.

Leviticus 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ⁵  outside the camp just as the Lord had commanded Moses. ⁶ 

Leviticus 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Leviticus 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Exodus 39:1

The Making of the Priestly Garments

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 

Exodus 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁸  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

Exodus 39:7

39:7 He put ⁹  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Exodus 39:21

39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.

Exodus 39:26

39:26 There was ¹⁰  a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, ¹¹  just as the Lord had commanded Moses.

Exodus 39:29

39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses.

Exodus 39:31-32

39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.

Moses Inspects the Sanctuary

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.

Exodus 39:42-43

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 

Deuteronomy 12:32

Idolatry and False Prophets

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 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁹  I am with you ²⁰  always, to the end of the age.” ²¹ 

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.

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ²²  without shifting ²³  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[8:9]  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).

[8:9]  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 Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[8:13]  ³ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  ⁴ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[8:17]  ⁵ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ⁶ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[39:1]  ⁷ sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

[39:5]  ⁸ tn Heb “from it” or the same.

[39:7]  ⁹ tn Or “attached.”

[39:26]  ¹⁰ tn The words “there was” are supplied in the translation for stylistic reasons.

[39:26]  ¹¹ tn The infinitive “to minister” is present; “to be used” is supplied from the context.

[39:32]  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.

[39:43]  ¹³ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  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…”

[39:43]  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.

[12:32]  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.

[12:32]  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 mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

[12:32]  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).

[28:20]  ¹⁹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  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.

[28:20]  ²¹ 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.

[1:23]  ²² tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²³ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:3]  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).