Keluaran 25:40

25:40 Now be sure to make ¹  them according to the pattern you were shown ²  on the mountain. ³ 

Keluaran 26:30

26:30 You are to set up the tabernacle according to the plan ⁴  that you were shown on the mountain.

Keluaran 27:8

27:8 You are to make the altar hollow, out of boards. Just as it was shown you ⁵  on the mountain, so they must make it. ⁶ 

Keluaran 31:11

31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”

Keluaran 39:32

Moses Inspects the Sanctuary

39:32 ⁷ 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.

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 ⁸  all the work – and ⁹  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ¹⁰ 

Bilangan 8:4

8:4 This is how the lampstand was made: ¹¹  It was beaten work in gold; ¹²  from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.

Bilangan 8:1

Lighting the Lamps

8:1 ¹³ The Lord spoke to Moses:

1 Tawarikh 28:11

28:11 David gave to his son Solomon the blueprints for the temple porch, ¹⁴  its buildings, its treasuries, ¹⁵  its upper areas, its inner rooms, and the room ¹⁶  for atonement.

1 Tawarikh 28:19

28:19 David said, ¹⁷  “All of this I put in writing as the Lord directed me and gave me insight regarding the details of the blueprints.” ¹⁸ 

Kisah Para Rasul 7:44

7:44 Our ancestors ¹⁹  had the tabernacle ²⁰  of testimony in the wilderness, ²¹  just as God ²²  who spoke to Moses ordered him ²³  to make it according to the design he had seen.

Ibrani 8:5

8:5 The place where they serve is ²⁴  a sketch ²⁵  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 ²⁶  shown to you on the mountain.” ²⁷ 

[25:40]  ¹ 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]  ² tn The participle is passive, “caused to see,” or, “shown.”

[25:40]  ³ 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]  ⁴ 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.”

[27:8]  ⁵ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

[27:8]  ⁶ tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

[27:8]  sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.

[39:32]  ⁷ 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]  ⁸ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ⁹ 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]  ¹⁰ 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.

[8:4]  ¹¹ tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

[8:4]  ¹² sn The idea is that it was all hammered from a single plate of gold.

[8:1]  ¹³ sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.

[28:11]  ¹⁴ tn Heb “for the porch.” The word “temple” was supplied in the translation for clarity.

[28:11]  ¹⁵ tn Or “storerooms.”

[28:11]  ¹⁶ tn Heb “house.”

[28:19]  ¹⁷ tn The words “David said” are supplied in the translation for clarification and for stylistic reasons.

[28:19]  ¹⁸ tn Heb “the whole in writing from the hand of the Lord upon me, he gave insight [for] all the workings of the plan.”

[7:44]  ¹⁹ tn Or “forefathers”; Grk “fathers.”

[7:44]  ²⁰ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ²¹ tn Or “desert.”

[7:44]  ²² tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ²³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[8:5]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ sn A quotation from Exod 25:40.