Kejadian 22:13

22:13 Abraham looked up ¹  and saw ²  behind him ³  a ram caught in the bushes by its horns. So he ⁴  went over and got the ram and offered it up as a burnt offering instead of his son.

Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ⁵  from the herd he must present it as a flawless male; he must present it at the entrance ⁶  of the Meeting Tent for its ⁷  acceptance before the Lord.

Imamat 1:10

Animal from the Flock

1:10 “‘If his offering is from the flock for a burnt offering ⁸  – from the sheep or the goats – he must present a flawless male,

Imamat 1:14

From the Birds

1:14 “‘If his offering to the Lord is a burnt offering from the birds, ⁹  he must present his offering from the turtledoves or from the young pigeons. ¹⁰ 

Imamat 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ¹¹  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ¹² 

Imamat 3:6

Animal from the Flock

3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. ¹³ 

Imamat 9:2

9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord.

Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ¹⁴  to you.’”

Imamat 12:8

12:8 If she cannot afford a sheep, ¹⁵  then she must take two turtledoves or two young pigeons, ¹⁶  one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’” ¹⁷ 

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ¹⁸  which are within his means. ¹⁹  One will be a sin offering and the other a burnt offering. ²⁰ 

Imamat 14:30

14:30 “He will then make one of the turtledoves ²¹  or young pigeons, which are within his means, ²² 

Mazmur 50:5

50:5 He says: ²³ 

“Assemble my covenant people before me, ²⁴ 

those who ratified a covenant with me by sacrifice!” ²⁵ 

Yesaya 15:5

15:5 My heart cries out because of Moab’s plight, ²⁶ 

and for the fugitives ²⁷  stretched out ²⁸  as far as Zoar and Eglath Shelishiyah.

For they weep as they make their way up the ascent of Luhith;

they loudly lament their demise on the road to Horonaim. ²⁹ 

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ³⁰  or two young pigeons. ³¹ 

[22:13]  ¹ tn Heb “lifted his eyes.”

[22:13]  ² tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ³ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ⁴ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[1:3]  ⁵ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ⁶ tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ⁷ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[1:10]  ⁸ tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.

[1:14]  ⁹ tn Heb “from the [category] ‘bird.’”

[1:14]  ¹⁰ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).

[3:1]  ¹¹ sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ¹² tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[3:6]  ¹³ tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”

[9:4]  ¹⁴ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[12:8]  ¹⁵ tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”

[12:8]  ¹⁶ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[12:8]  ¹⁷ tn Or “she will be[come] pure.”

[14:22]  ¹⁸ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  ¹⁹ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ²⁰ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[14:30]  ²¹ tn Heb “the one from the turtledoves.”

[14:30]  ²² tc Heb “from which his hand reaches.” The repetition of virtually the same expression at the beginning of v. 31 in the MT is probably due to dittography (cf. the LXX and Syriac). However, the MT may be retained if it is understood as “one of the turtledoves or young pigeons that are within his means – whichever he can afford” (see J. Milgrom’s translation in Leviticus [AB], 1:828, contra his commentary, 862; cf. REB).

[50:5]  ²³ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ²⁴ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ²⁵ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[15:5]  ²⁶ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

[15:5]  ²⁷ tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

[15:5]  ²⁸ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

[15:5]  ²⁹ tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

[2:24]  ³⁰ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ³¹ sn A quotation from Lev 12:8; 5:11 (LXX).