Mazmur 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ¹ 

Mazmur 51:19

51:19 Then you will accept ²  the proper sacrifices, burnt sacrifices and whole offerings;

then bulls will be sacrificed ³  on your altar. ⁴ 

Ulangan 33:19

33:19 They will summon peoples to the mountain,

there they will sacrifice proper ⁵  sacrifices;

for they will enjoy ⁶  the abundance of the seas,

and the hidden treasures of the shores. ⁷ 

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ⁸  to Israel ⁹  from Seir.

He appeared in splendor ¹⁰  from Mount Paran,

and came forth with ten thousand holy ones. ¹¹ 

With his right hand he gave a fiery law ¹²  to them.

1 Samuel 15:12

15:12 Then Samuel got up early to meet Saul the next morning. But Samuel was informed, “Saul has gone to Carmel where ¹³  he is setting up a monument for himself. Then Samuel left ¹⁴  and went down to Gilgal.” ¹⁵ 

Yesaya 1:11-18

1:11 “Of what importance to me are your many sacrifices?” ¹⁶ 

says the Lord.

“I am stuffed with ¹⁷  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ¹⁸ 

1:12 When you enter my presence,

do you actually think I want this –

animals trampling on my courtyards? ¹⁹ 

1:13 Do not bring any more meaningless ²⁰  offerings;

I consider your incense detestable! ²¹ 

You observe new moon festivals, Sabbaths, and convocations,

but I cannot tolerate sin-stained celebrations! ²² 

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

they are a burden

that I am tired of carrying.

1:15 When you spread out your hands in prayer,

I look the other way; ²³ 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. ²⁴ 

1:16 ²⁵ Wash! Cleanse yourselves!

Remove your sinful deeds ²⁶ 

from my sight.

Stop sinning!

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ²⁷ 

Take up the cause of the orphan!

Defend the rights of the widow! ²⁸ 

1:18 ²⁹ Come, let’s consider your options,” ³⁰  says the Lord.

“Though your sins have stained you like the color red,

you can become ³¹  white like snow;

though they are as easy to see as the color scarlet,

you can become ³²  white like wool. ³³ 

Yesaya 61:8

61:8 For I, the Lord, love justice

and hate robbery and sin.

I will repay them because of my faithfulness; ³⁴ 

I will make a permanent covenant with them.

Maleakhi 1:8

1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, ³⁵  is that not wrong as well? Indeed, try offering them ³⁶  to your governor! Will he be pleased with you ³⁷  or show you favor?” asks the Lord who rules over all.

Maleakhi 1:11-14

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ³⁸  says the Lord who rules over all. 1:12 “But you are profaning it by saying that the table of the Lord is common and its offerings ³⁹  despicable. 1:13 You also say, ‘How tiresome it is.’ You turn up your nose at it,” says the Lord who rules over all, “and instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?” ⁴⁰  asks the Lord. 1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ⁴¹  says the Lord who rules over all, “and my name is awesome among the nations.”

Matius 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matius 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Ibrani 13:15-16

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. 13:16 And do not neglect to do good and to share what you have, ⁴²  for God is pleased with such sacrifices.

[50:14]  ¹ 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.

[51:19]  ² tn Or “desire, take delight in.”

[51:19]  ³ tn Heb “then they will offer up bulls.” The third plural subject is indefinite.

[51:19]  ⁴ sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.

[33:19]  ⁵ tn Or “acceptable”; Heb “righteous” (so NASB).

[33:19]  ⁶ tn Heb “suck.”

[33:19]  ⁷ tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”

[33:2]  ⁸ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ⁹ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ¹⁰ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ¹¹ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹² tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[15:12]  ¹³ tn Heb “and look.”

[15:12]  ¹⁴ tn Heb “and he turned and crossed over.”

[15:12]  ¹⁵ tc At the end of v. 12 the LXX and one Old Latin ms include the following words not found in the MT: “to Saul. And behold, he was offering as a burnt offering to the Lord the best of the spoils that he had brought from the Amalekites.”

[1:11]  ¹⁶ tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.

[1:11]  ¹⁷ tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ¹⁸ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[1:12]  ¹⁹ tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.

[1:13]  ²⁰ tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”

[1:13]  ²¹ 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]  ²² 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).

[1:15]  ²³ tn Heb “I close my eyes from you.”

[1:15]  ²⁴ sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.

[1:16]  ²⁵ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ²⁶ sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:17]  ²⁷ tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  ²⁸ tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[1:18]  ²⁹ sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  ³⁰ tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  ³¹ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ³² tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ³³ tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[61:8]  ³⁴ tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”

[1:8]  ³⁵ sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).

[1:8]  ³⁶ tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).

[1:8]  ³⁷ tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).

[1:11]  ³⁸ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[1:12]  ³⁹ tn Heb “fruit.” The following word “food” in the Hebrew text (אָכְלוֹ, ’okhlo) appears to be an explanatory gloss to clarify the meaning of the rare word נִיב (niv, “fruit”; see Isa 57:19 Qere; נוֹב, nov, “fruit,” in Kethib). Cf. ASV “the fruit thereof, even its food.” In this cultic context the reference is to the offerings on the altar.

[1:13]  ⁴⁰ tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).

[1:14]  ⁴¹ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[13:16]  ⁴² tn Grk “neglect doing good and fellowship.”