Exodus Exodus 34:29-35
Moses came down from the mountain glowing and did not know it — and in Paul's hands that shining, fading, veiled face becomes the hinge between the two covenants.
Exodus Exodus 20:1-21
Scripture never calls them 'ten commandments' — it calls them the Ten Words (עֲשֶׂרֶת הַדְּבָרִים), the only law God speaks audibly to a whole nation. They open not with a demand but with a recital of redemption already accomplished, are summed up by Jesus in two commands of love, and provoke a terror so great the people beg for a mediator — the very longing YHWH approves and Christ answers.
Exodus Exodus 24:1-18
The Book of the Covenant has been read aloud; now it is cut in blood. Moses throws half the blood on the altar and half on the people and declares, 'Behold the blood of the covenant' — the one verse in the canon where the blood-dashing verb meets the word covenant. Seventy-four men then ascend, behold God with the prophetic-vision verb used of him nowhere else, and eat and drink under a pavement of sapphire. The glory settles as devouring fire; Moses enters the cloud for forty days. And the oath sworn at the foot of the mountain is broken at the foot of the same mountain within those forty days — which is why the blood that ratifies a covenant Israel cannot keep already points beyond itself to 'the blood of the eternal covenant.'
Jeremiah 31:31–34
The four covenants — Abrahamic, Mosaic, Davidic, New — form one escalating line of promise, not two parallel tracks. The same covenant formula runs from Genesis 17 to Revelation 21, and the olive tree is one.
Ezekiel 36:22
When God restores Israel, the motive is not compassion for the people but jealousy for his own name. Ezekiel 36:22 states this bluntly, and the same construction — 'for the sake of my name' — runs through more than 30 verses across a dozen books in the Hebrew Bible alone, with further echoes in the New Testament of the canon.