Numbers 2:34

2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way ¹  they camped under their standards, and that is the way they traveled, each with his clan and family.

Exodus 23:21-22

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ²  is in him. 23:22 But if you diligently obey him ³  and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries.

Exodus 39:32

Moses Inspects the Sanctuary

39:32 ⁴ 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 39:43

39:43 Moses inspected ⁵  all the work – and ⁶  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ⁷ 

Exodus 40:16

40:16 This is what Moses did, according to all the Lord had commanded him – so he did.

Exodus 40:32

40:32 Whenever they entered ⁸  the tent of meeting, and whenever they approached ⁹  the altar, they would wash, ¹⁰  just as the Lord had commanded Moses.

Deuteronomy 12:32

Idolatry and False Prophets

12:32 (13:1) ¹¹  You ¹²  must be careful to do everything I am commanding you. Do not add to it or subtract from it! ¹³ 

Deuteronomy 12:1

The Central Sanctuary

12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, ¹⁴  has given you to possess. ¹⁵ 

Deuteronomy 15:22

15:22 You may eat it in your villages, ¹⁶  whether you are ritually impure or clean, ¹⁷  just as you would eat a gazelle or an ibex.

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁸  I am with you ¹⁹  always, to the end of the age.” ²⁰ 

[2:34]  ¹ tn The Hebrew word is כֵּן (ken, “thus, so”).

[23:21]  ² sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[23:22]  ³ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).

[39:32]  ⁴ 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]  ⁵ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ⁶ 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]  ⁷ 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.

[40:32]  ⁸ tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.

[40:32]  ⁹ tn This is another infinitive construct in a temporal clause.

[40:32]  ¹⁰ tn In this explanatory verse the verb is a customary imperfect.

[12:32]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[12:1]  ¹⁴ tn Heb “fathers.”

[12:1]  ¹⁵ tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.

[15:22]  ¹⁶ tn Heb “in your gates.”

[15:22]  ¹⁷ tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.

[28:20]  ¹⁸ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹⁹ 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]  ²⁰ 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.