107:22 Let them present thank offerings,
and loudly proclaim what he has done! 10
116:17 I will present a thank offering to you,
and call on the name of the Lord.
14:2 Return to the Lord and repent! 11
Say to him: “Completely 12 forgive our iniquity;
accept 13 our penitential prayer, 14
that we may offer the praise of our lips as sacrificial bulls. 15
4:5 Burn a thank offering of bread made with yeast! 16
Make a public display of your voluntary offerings! 17
For you love to do this, you Israelites.”
The sovereign Lord is speaking!
13:1 Brotherly love must continue.
2:5 For he did not put the world to come, 18 about which we are speaking, 19 under the control of angels.
1 tn Or “for a thank offering.”
2 tn See the notes on Lev 2:4.
3 tn See the note on Lev 6:21 [6:14 HT].
4 tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.
5 tn The rendering “this [grain] offering” is more literally “his offering,” but it refers to the series of grain offerings listed just previously in v. 12.
6 tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.
7 tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.
8 tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the
9 tn In the verse “his” refers to the offerer.
10 tn Heb “and let them proclaim his works with a ringing cry.”
11 tn Heb “Take words with you and return to the
12 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).
13 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 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.”
15 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.
16 sn For the background of the thank offering of bread made with yeast, see Lev 7:13.
17 tn Heb “proclaim voluntary offerings, announce.”
18 sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.
19 sn See the previous reference to the world in Heb 1:6.