Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ¹  on your appointed festivals or ²  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ³  become ⁴  a memorial for you before your God: I am the Lord your God.”

Bilangan 15:3-11

15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord, 15:4 then the one who presents his offering to the Lord must bring ⁵  a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. ⁶  15:5 You must also prepare one-fourth of a hin of wine for a drink offering ⁷  with the burnt offering or the sacrifice for each lamb. ⁸  15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil, 15:7 and for a drink offering you must offer one-third of a hin of wine as a pleasing aroma to the Lord. 15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord, 15:9 then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented ⁹  with the young bull, 15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord. 15:11 This is what is to be done ¹⁰  for each ox, or each ram, or each of the male lambs or the goats.

Bilangan 15:1

Sacrificial Rulings

15:1 ¹¹ The Lord spoke to Moses:

1 Samuel 20:5

20:5 David said to Jonathan, “Tomorrow is the new moon, and I am certainly expected to join the king for a meal. ¹²  You must send me away so I can hide in the field until the third evening from now.

1 Samuel 20:2

20:2 Jonathan ¹³  said to him, “By no means are you going to die! My father does nothing ¹⁴  large or small without making me aware of it. ¹⁵  Why would my father hide this matter from me? It just won’t happen!”

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹⁶  went to their fellow believers ¹⁷  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹⁸  were speaking to the people, the priests and the commander ¹⁹  of the temple guard ²⁰  and the Sadducees ²¹  came up ²²  to them,

Kisah Para Rasul 23:31

23:31 So the soldiers, in accordance with their orders, ²³  took ²⁴  Paul and brought him to Antipatris ²⁵  during the night.

Kisah Para Rasul 23:2

23:2 At that ²⁶  the high priest Ananias ordered those standing near ²⁷  Paul ²⁸  to strike ²⁹  him on the mouth.

Kisah Para Rasul 2:4

2:4 All ³⁰  of them were filled with the Holy Spirit, and they began to speak in other languages ³¹  as the Spirit enabled them. ³² 

Ezra 3:5

3:5 Afterward they offered the continual burnt offerings and those for the new moons and those for all the holy assemblies of the Lord and all those that were being voluntarily offered to the Lord.

Nehemia 10:33

10:33 for the loaves of presentation and for the regular grain offerings and regular burnt offerings, for the Sabbaths, for the new moons, for the appointed meetings, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the work of the temple of our God.

Mazmur 40:6

40:6 Receiving sacrifices and offerings are not your primary concern. ³³ 

You make that quite clear to me! ³⁴ 

You do not ask for burnt sacrifices and sin offerings.

Mazmur 40:8

40:8 I want to do what pleases you, ³⁵  my God.

Your law dominates my thoughts.” ³⁶ 

Mazmur 81:3

81:3 Sound the ram’s horn on the day of the new moon, ³⁷ 

and on the day of the full moon when our festival begins. ³⁸ 

Yesaya 1:13-14

1:13 Do not bring any more meaningless ³⁹  offerings;

I consider your incense detestable! ⁴⁰ 

You observe new moon festivals, Sabbaths, and convocations,

but I cannot tolerate sin-stained celebrations! ⁴¹ 

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

Yesaya 66:23

66:23 From one month ⁴²  to the next and from one Sabbath to the next, all people ⁴³  will come to worship me,” ⁴⁴  says the Lord.

Yehezkiel 45:17-18

45:17 It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.

45:18 “‘This is what the sovereign Lord says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary.

Yehezkiel 46:1

The Prince’s Offerings

46:1 “‘This is what the sovereign Lord says: The gate of the inner court that faces east ⁴⁵  will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened.

Yehezkiel 46:6

46:6 On the day of the new moon he will offer ⁴⁶  an unblemished young bull, and six lambs and a ram, all without blemish.

Hosea 2:11

2:11 I will put an end to all her celebration:

her annual religious festivals,

monthly new moon celebrations,

and weekly Sabbath festivities –

all her appointed festivals.

Amos 3:5

3:5 Does a bird swoop down into a trap on the ground if there is no bait?

Does a trap spring up from the ground unless it has surely caught something?

Galatia 4:10

4:10 You are observing religious ⁴⁷  days and months and seasons and years.

Kolose 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ⁴⁸  continue to live your lives ⁴⁹  in him,

Kolose 2:16

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

[10:10]  ¹ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ² tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ³ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ⁴ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[15:4]  ⁵ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

[15:4]  ⁶ sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.

[15:5]  ⁷ sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century b.c.). The drink offering was poured out at the base of the altar (see Sir 50:15 and Josephus, Ant. 3.9.4 [3.234]).

[15:5]  ⁸ tn Heb “for the one lamb,” but it clearly means “for each lamb.”

[15:9]  ⁹ tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).

[15:11]  ¹⁰ tn Heb “according to thus shall it be done.”

[15:1]  ¹¹ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[20:5]  ¹² tn Heb “and I must surely sit with the king to eat.” The infinitive absolute appears before the finite verb for emphasis.

[20:2]  ¹³ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ¹⁴ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ¹⁵ tn Heb “without uncovering my ear.”

[4:23]  ¹⁶ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ¹⁷ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:1]  ¹⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹⁹ tn Or “captain.”

[4:1]  ²⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[23:31]  ²³ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ²⁴ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ²⁵ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[23:2]  ²⁶ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ²⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ²⁹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[2:4]  ³⁰ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ³¹ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ³² tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[40:6]  ³³ tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).

[40:6]  ³⁴ tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.

[40:8]  ³⁵ tn Or “your will.”

[40:8]  ³⁶ tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.

[81:3]  ³⁷ tn Heb “at the new moon.”

[81:3]  sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

[81:3]  ³⁸ tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

[81:3]  sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

[1:13]  ³⁹ tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”

[1:13]  ⁴⁰ sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).

[1:13]  ⁴¹ tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).

[66:23]  ⁴² tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[66:23]  ⁴³ tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”

[66:23]  ⁴⁴ tn Or “bow down before” (NASB).

[46:1]  ⁴⁵ sn The east gate of the outer court was permanently closed (Ezek 44:2).

[46:6]  ⁴⁶ tn The phrase “he will offer” is not in the Hebrew text but is warranted from the context.

[4:10]  ⁴⁷ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[2:6]  ⁴⁸ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ⁴⁹ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.