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Bilangan 8:2

Konteks
8:2 “Speak to Aaron and tell him, ‘When you set up¹ the lamps, the seven lamps are to give light² in front of the lampstand.’”

Keluaran 27:21

Konteks
27:21 In the tent of meeting³ outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening⁴ to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come.⁵

Keluaran 30:7-10

Konteks
30:7 Aaron is to burn sweet incense⁶ on it morning by morning; when he attends⁷ to the lamps he is to burn incense.⁸ 30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement;⁹ once in the year¹⁰ he is to make atonement on it throughout your generations. It is most holy to the Lord.”¹¹

Imamat 24:3

Konteks
24:3 Outside the veil-canopy¹² of the congregation in the Meeting Tent Aaron¹³ must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations.¹⁴

Imamat 24:1

Konteks

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Imamat 9:19

Konteks
9:19 As for the fat parts from the ox and from the ram¹⁵ (the fatty tail, the fat covering the entrails,¹⁶ the kidneys, and the protruding lobe of the liver),

Imamat 9:23

Konteks
9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Imamat 9:1

Konteks

Inauguration of Tabernacle Worship

9:1 On the eighth day¹⁷ Moses summoned¹⁸ Aaron and his sons and the elders of Israel,

Imamat 24:5

Konteks

24:5 “You must take choice wheat flour¹⁹ and bake twelve loaves;²⁰ there must be two tenths of an ephah of flour in²¹ each loaf,

Imamat 24:1

Konteks

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Titus 1:1

Konteks

Salutation

1:1 From Paul,²² a slave²³ of God and apostle of Jesus Christ, to further the faith²⁴ of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Konteks

Salutation

1:1 From Paul,²⁵ a slave²⁶ of God and apostle of Jesus Christ, to further the faith²⁷ of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 3:15

Konteks
3:15 Everyone with me greets you. Greet those who love us in the faith.²⁸ Grace be with you all.²⁹

Titus 1:1

Konteks

Salutation

1:1 From Paul,³⁰ a slave³¹ of God and apostle of Jesus Christ, to further the faith³² of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Konteks

Salutation

1:1 From Paul,³³ a slave³⁴ of God and apostle of Jesus Christ, to further the faith³⁵ of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[8:2] ¹tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2] ²tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[27:21] ³tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21] ⁴sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21] ⁵sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[30:7] ⁶tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7] ⁷tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7] ⁸sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[30:10] ⁹tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10] ¹⁰sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10] ¹¹sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[24:3] ¹²tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[24:3] ¹³tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3] ¹⁴tn Heb “for your generations.”

[9:19] ¹⁵tn Heb “And the fat from the ox and from the ram.”

[9:19] ¹⁶tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).

[9:1] ¹⁷sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.

[9:1] ¹⁸tn Heb “called to”; CEV, NLT “called together.”

[24:5] ¹⁹sn See the note on Lev 2:1.

[24:5] ²⁰tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5] ²¹tn The words “of flour” are supplied in the translation for clarity.

[24:5] sn See the note on Lev 5:11.

[1:1] ²²tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1] ²³tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1] ²⁴tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1] ²⁵tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1] ²⁶tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1] ²⁷tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:15] ²⁸tn Or “faithfully.”

[3:15] ²⁹tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[1:1] ³⁰tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1] ³¹tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1] ³²tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1] ³³tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1] ³⁴tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1] ³⁵tn Grk “for the faith,” possibly, “in accordance with the faith.”