Ibrani 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Keluaran 29:38-39

29:38 “Now this is what you are to prepare ¹  on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. ² 

Bilangan 28:3

28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ³  burnt offering.

Bilangan 28:24

28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering.

Bilangan 29:6

29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

Yehezkiel 45:4

45:4 It will be a holy portion of the land; it will be for the priests, the ministers of the sanctuary who approach the Lord to minister to him. It will be a place for their houses and a holy place for the sanctuary. ⁴ 

Daniel 8:11

8:11 It also acted arrogantly against the Prince of the army, ⁵  from whom ⁶  the daily sacrifice was removed and whose sanctuary ⁷  was thrown down.

Daniel 9:21

9:21 yes, while I was still praying, ⁸  the man Gabriel, whom I had seen previously ⁹  in a vision, was approaching me in my state of extreme weariness, ¹⁰  around the time of the evening offering.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ¹¹ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ¹²  of abominations will come ¹³  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 11:31

11:31 His forces ¹⁴  will rise up and profane the fortified sanctuary, ¹⁵  stopping the daily sacrifice. In its place they will set up ¹⁶  the abomination that causes desolation.

Daniel 12:11

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ¹⁷  there are 1,290 days.

Lukas 1:9-10

1:9 he was chosen by lot, according to the custom of the priesthood, ¹⁸  to enter ¹⁹  the holy place ²⁰  of the Lord and burn incense. 1:10 Now ²¹  the whole crowd ²²  of people were praying outside at the hour of the incense offering. ²³ 

[29:38]  ¹ tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.

[29:39]  ² tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[28:3]  ³ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.

[45:4]  ⁴ tc The LXX apparently understood “open land” instead of “sanctuary.”

[8:11]  ⁵ sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ⁶ tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ⁷ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[9:21]  ⁸ tn Heb “speaking in prayer.”

[9:21]  ⁹ tn Heb “in the beginning.”

[9:21]  ¹⁰ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[9:27]  ¹¹ tn Heb “one seven” (also later in this line).

[9:27]  ¹² tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ¹³ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[11:31]  ¹⁴ tn Heb “arms.”

[11:31]  ¹⁵ tn Heb “the sanctuary, the fortress.”

[11:31]  ¹⁶ tn Heb “will give.”

[12:11]  ¹⁷ tn Heb “to give.”

[1:9]  ¹⁸ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ¹⁹ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ²⁰ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:10]  ²¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ²² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ²³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.