Acts 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹  the God of our forefathers, ²  has glorified ³  his servant ⁴  Jesus, whom you handed over and rejected ⁵  in the presence of Pilate after he had decided ⁶  to release him.

Acts 5:30

5:30 The God of our forefathers ⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁸ 

Acts 7:32

7:32 ‘I am the God of your forefathers, ⁹  the God of Abraham, Isaac, ¹⁰  and Jacob.’ ¹¹  Moses began to tremble and did not dare to look more closely. ¹² 

Acts 22:14

22:14 Then he said, ‘The God of our ancestors ¹³  has already chosen ¹⁴  you to know his will, to see ¹⁵  the Righteous One, ¹⁶  and to hear a command ¹⁷  from his mouth,

Exodus 3:15

3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ¹⁸  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ¹⁹  forever, and this is my memorial from generation to generation.’ ²⁰ 

Exodus 3:1

3:1 Now Moses ²¹  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ²²  and came to the mountain of God, to Horeb. ²³ 

Exodus 29:18

29:18 and burn ²⁴  the whole ram on the altar. It is a burnt offering ²⁵  to the Lord, a soothing aroma; it is an offering made by fire ²⁶  to the Lord. ²⁷ 

Exodus 29:2

29:2 and ²⁸  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ²⁹  with oil – you are to make them using ³⁰  fine wheat flour.

Exodus 1:3

1:3 Issachar, Zebulun, and Benjamin,

[3:13]  ¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ² tn Or “ancestors”; Grk “fathers.”

[3:13]  ³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁵ tn Or “denied,” “disowned.”

[3:13]  ⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[5:30]  ⁷ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[7:32]  ⁹ tn Or “ancestors”; Grk “fathers.”

[7:32]  ¹⁰ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ¹¹ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ¹² tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[22:14]  ¹³ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹⁵ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹⁶ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁷ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[3:15]  ¹⁸ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ¹⁹ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ²⁰ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[3:1]  ²¹ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ²² tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ²³ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[29:18]  ²⁴ tn Heb “turn to sweet smoke.”

[29:18]  ²⁵ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ²⁶ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ²⁷ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[29:2]  ²⁸ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ²⁹ tn Or “anointed” (KJV, ASV).

[29:2]  ³⁰ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.