Kejadian 28:22

28:22 Then this stone ¹  that I have set up as a sacred stone will be the house of God, and I will surely ²  give you back a tenth of everything you give me.” ³ 

Imamat 27:30-32

Redemption of the Tithe

27:30 “‘Any tithe ⁴  of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. 27:31 If a man redeems ⁵  part of his tithe, however, he must add one fifth to it. ⁶  27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. ⁷ 

Bilangan 28:26

Firstfruits

28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.

Ulangan 12:17

12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings.

Ulangan 14:23

14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, ⁸  your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always.

Ulangan 14:28

14:28 At the end of every three years you must bring all the tithe of your produce, in that very year, and you must store it up in your villages.

Ulangan 14:2

14:2 For you are a people holy ⁹  to the Lord your God. He ¹⁰  has chosen you to be his people, prized ¹¹  above all others on the face of the earth.

Ulangan 31:5-6

31:5 The Lord will deliver them over to you and you will do to them according to the whole commandment I have given you. 31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Ulangan 31:12

31:12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law.

Nehemia 10:37

10:37 We will also bring the first of our coarse meal, of our contributions, of the fruit of every tree, of new wine, and of olive oil to the priests at the storerooms of the temple of our God, along with a tenth of the produce ¹²  of our land to the Levites, for the Levites are the ones who collect the tithes in all the cities where we work. ¹³ 

Nehemia 13:12

13:12 Then all of Judah brought the tithe of the grain, the new wine, and the olive oil to the storerooms.

Amos 4:4

Israel has an Appointment with God

4:4 “Go to Bethel ¹⁴  and rebel! ¹⁵ 

At Gilgal ¹⁶  rebel some more!

Bring your sacrifices in ¹⁷  the morning,

your tithes on ¹⁸  the third day!

Maleakhi 3:8

3:8 Can a person rob ¹⁹  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ²⁰ 

Maleakhi 3:10

3:10 “Bring the entire tithe into the storehouse ²¹  so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all.

Lukas 18:12

18:12 I fast twice ²²  a week; I give a tenth ²³  of everything I get.’

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ²⁴  the gospel of God ²⁵  like a priest, so that the Gentiles may become an acceptable offering, ²⁶  sanctified by the Holy Spirit.

Ibrani 7:4-9

7:4 But see how great he must be, if ²⁷  Abraham the patriarch gave him a tithe ²⁸  of his plunder. 7:5 And those of the sons of Levi who receive the priestly office ²⁹  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ³⁰  although they too are descendants of Abraham. ³¹  7:6 But Melchizedek ³²  who does not share their ancestry ³³  collected a tithe ³⁴  from Abraham and blessed ³⁵  the one who possessed the promise. 7:7 Now without dispute the inferior is blessed by the superior, 7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham.

[28:22]  ¹ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ² tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ³ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[27:30]  ⁴ tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.

[27:31]  ⁵ tn Heb “And if redeeming [infinitive absolute] a man redeems [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:31]  ⁶ tn Heb “its one fifth on it.”

[27:32]  ⁷ sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).

[14:23]  ⁸ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

[14:2]  ⁹ tn Or “set apart.”

[14:2]  ¹⁰ tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[14:2]  ¹¹ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[14:2]  sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).

[10:37]  ¹² tn Heb “a tithe of our land.”

[10:37]  ¹³ tn Heb “of our work.”

[4:4]  ¹⁴ sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.

[4:4]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[4:4]  ¹⁵ tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).

[4:4]  ¹⁶ sn See the note on Bethel earlier in this verse.

[4:4]  ¹⁷ tn Or “for.”

[4:4]  ¹⁸ tn Or “for.”

[3:8]  ¹⁹ tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

[3:8]  ²⁰ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

[3:10]  ²¹ tn The Hebrew phrase בֵּית הָאוֹצָר (bet ha’otsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah gÿdolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”

[18:12]  ²² sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ²³ tn Or “I tithe.”

[15:16]  ²⁴ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ²⁵ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ²⁶ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[7:4]  ²⁷ tn Grk “to whom.”

[7:4]  ²⁸ tn Or “a tenth part.”

[7:5]  ²⁹ tn Or “the priesthood.”

[7:5]  ³⁰ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ³¹ tn Grk “have come from the loins of Abraham.”

[7:6]  ³² tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ³³ tn Grk “is not descended from them.”

[7:6]  ³⁴ tn Or “a tenth part.”

[7:6]  ³⁵ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.