Imamat 22:29

22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. ¹ 

Imamat 22:2

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ²  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ³  I am the Lord.

Imamat 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁴  from the Meeting Tent: ⁵ 

Imamat 1:16

1:16 Then the priest ⁶  must remove its entrails by cutting off its tail feathers, ⁷  and throw them ⁸  to the east side of the altar into the place of fatty ashes,

Nehemia 12:43

12:43 And on that day they offered great sacrifices and rejoiced, for God had given them great joy. The women and children also rejoiced. The rejoicing in Jerusalem could be heard from far away.

Mazmur 50:13-14

50:13 Do I eat the flesh of bulls?

Do I drink the blood of goats? ⁹ 

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ¹⁰ 

Mazmur 50:23

50:23 Whoever presents a thank-offering honors me. ¹¹ 

To whoever obeys my commands, I will reveal my power to deliver.” ¹² 

Mazmur 103:1-2

Psalm 103 ¹³ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ¹⁴  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ¹⁵ 

Mazmur 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ¹⁶ 

Mazmur 107:21-22

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ¹⁷ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ¹⁸ 

Mazmur 116:17

116:17 I will present a thank offering to you,

and call on the name of the Lord.

Yeremia 33:11

33:11 Once again there will be sounds ¹⁹  of joy and gladness and the glad celebrations of brides and grooms. ²⁰  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ²¹  For I, the Lord, affirm ²²  that I will restore the land to what it was ²³  in days of old.’ ²⁴ 

Hosea 14:2

14:2 Return to the Lord and repent! ²⁵ 

Say to him: “Completely ²⁶  forgive our iniquity;

accept ²⁷  our penitential prayer, ²⁸ 

that we may offer the praise of our lips as sacrificial bulls. ²⁹ 

Lukas 17:16

17:16 He ³⁰  fell with his face to the ground ³¹  at Jesus’ feet and thanked him. ³²  (Now ³³  he was a Samaritan.) ³⁴ 

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ³⁵ 

Roma 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ³⁶  were darkened.

Roma 1:2

1:2 This gospel ³⁷  he promised beforehand through his prophets in the holy scriptures,

Kolose 1:11-15

1:11 being strengthened with all power according to his glorious might for the display of ³⁸  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ³⁹  in the saints’ ⁴⁰  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴¹  1:14 in whom we have redemption, ⁴²  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁴³ He is the image of the invisible God, the firstborn ⁴⁴  over all creation, ⁴⁵ 

Efesus 5:20

5:20 always giving thanks to God the Father for each other ⁴⁶  in the name of our Lord Jesus Christ,

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 2:5

2:5 I designed ⁴⁷  royal gardens ⁴⁸  and parks ⁴⁹  for myself,

and I planted all kinds of fruit trees in them.

[22:29]  ¹ tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).

[22:2]  ² tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ³ tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.

[1:1]  ⁴ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

[1:1]  ⁵ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[1:16]  ⁶ tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.

[1:16]  ⁷ tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).

[1:16]  ⁸ tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.

[50:13]  ⁹ tn The rhetorical questions assume an emphatic negative response, “Of course not!”

[50:14]  ¹⁰ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[50:23]  ¹¹ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ¹² tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[103:1]  ¹³ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ¹⁴ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ¹⁵ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[107:8]  ¹⁶ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:21]  ¹⁷ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ¹⁸ tn Heb “and let them proclaim his works with a ringing cry.”

[33:11]  ¹⁹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ²⁰ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ²¹ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ²² tn Heb “Oracle of the Lord.”

[33:11]  ²³ tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ²⁴ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[14:2]  ²⁵ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ²⁶ tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).

[14:2]  ²⁷ sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.

[14:2]  ²⁸ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

[14:2]  ²⁹ tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.

[17:16]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³¹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³² sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ³⁴ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:18]  ³⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[1:21]  ³⁶ tn Grk “heart.”

[1:2]  ³⁷ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:11]  ³⁸ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ³⁹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁴¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ⁴² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ⁴³ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁴⁴ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁴⁵ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[5:20]  ⁴⁶ tn Grk “for all.” The form “all” can be either neuter or masculine.

[2:5]  ⁴⁷ tn Heb “made.”

[2:5]  ⁴⁸ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ⁴⁹ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”