1 Tawarikh 28:19

28:19 David said, ¹  “All of this I put in writing as the Lord directed me and gave me insight regarding the details of the blueprints.” ² 

Keluaran 25:40

25:40 Now be sure to make ³  them according to the pattern you were shown ⁴  on the mountain. ⁵ 

Keluaran 26:30

26:30 You are to set up the tabernacle according to the plan ⁶  that you were shown on the mountain.

Keluaran 39:42-43

39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected ⁷  all the work – and ⁸  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ⁹ 

Keluaran 39:2

The Ephod

39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 3:3

3:3 So Moses thought, ¹⁰  “I will turn aside to see ¹¹  this amazing ¹²  sight. Why does the bush not burn up?” ¹³ 

Yehezkiel 43:10-11

43:10 “As for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern. 43:11 When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design – all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them.

Ibrani 8:5

8:5 The place where they serve is ¹⁴  a sketch ¹⁵  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 ¹⁶  shown to you on the mountain.” ¹⁷ 

[28:19]  ¹ tn The words “David said” are supplied in the translation for clarification and for stylistic reasons.

[28:19]  ² tn Heb “the whole in writing from the hand of the Lord upon me, he gave insight [for] all the workings of the plan.”

[25:40]  ³ tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.

[25:40]  ⁴ tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ⁵ sn The message of this section surely concerns access to God. To expound this correctly, though, since it is an instruction section for building the lampstand, the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).

[26:30]  ⁶ tn The noun is מִשְׁפָּט (mishpat), often translated “judgment” or “decision” in other contexts. In those settings it may reflect its basic idea of custom, which here would be reflected with a rendering of “prescribed norm” or “plan.”

[39:43]  ⁷ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ⁸ 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]  ⁹ 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.

[3:3]  ¹⁰ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ¹¹ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ¹² tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ¹³ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[8:5]  ¹⁴ 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]  ¹⁵ 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]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ¹⁶ 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]  ¹⁷ sn A quotation from Exod 25:40.