Exodus 24:11

24:11 But he did not lay a hand ¹  on the leaders of the Israelites, so they saw God, ²  and they ate and they drank. ³ 

Leviticus 7:11-17

The Peace Offering

7:11 “‘This is the law of the peace offering sacrifice which he ⁴  is to present to the Lord. 7:12 If he presents it on account of thanksgiving, ⁵  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ⁶  and well soaked ⁷  ring-shaped loaves made of choice wheat flour ⁸  mixed with olive oil. 7:13 He must present this grain offering ⁹  in addition to ring-shaped loaves of leavened bread which regularly accompany ¹⁰  the sacrifice of his thanksgiving peace offering. 7:14 He must present one of each kind of grain offering ¹¹  as a contribution offering ¹²  to the Lord; it belongs to the priest who splashes the blood of the peace offering. 7:15 The meat of his ¹³  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

7:16 “‘If his offering is a votive or freewill sacrifice, ¹⁴  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ¹⁵  7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ¹⁶  on the third day.

Deuteronomy 12:7

12:7 Both you and your families ¹⁷  must feast there before the Lord your God and rejoice in all the output of your labor with which he ¹⁸  has blessed you.

Deuteronomy 27:7

27:7 Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God.

Deuteronomy 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ¹⁹  I am giving ²⁰  you today.

Deuteronomy 29:21-22

29:21 The Lord will single him out ²¹  for judgment ²²  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law. 29:22 The generation to come – your descendants who will rise up after you, as well as the foreigner who will come from distant places – will see ²³  the afflictions of that land and the illnesses that the Lord has brought on it.

Deuteronomy 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ²⁴  in the land of Egypt to Pharaoh, all his servants, and his land.

Deuteronomy 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ²⁵  I have set before you, you will reflect upon them ²⁶  in all the nations where the Lord your God has banished you.

Deuteronomy 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ²⁷  I have set before you, you will reflect upon them ²⁸  in all the nations where the Lord your God has banished you.

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ²⁹  from among the dead, so that he himself may become first in all things. ³⁰ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³¹  minds ³²  as expressed through ³³  your evil deeds,

Colossians 1:1

Salutation

1:1 From Paul, ³⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[24:11]  ¹ tn Heb “he did not stretch out his hand,” i.e., to destroy them.

[24:11]  ² tn The verb is חָזָה (khazah); it can mean “to see, perceive” or “see a vision” as the prophets did. The LXX safeguarded this by saying, “appeared in the place of God.” B. Jacob says they beheld – prophetically, religiously (Exodus, 746) – but the meaning of that is unclear. The fact that God did not lay a hand on them – to kill them – shows that they saw something that they never expected to see and live. Some Christian interpreters have taken this to refer to a glorious appearance of the preincarnate Christ, the second person of the Trinity. They saw the brilliance of this manifestation – but not the detail. Later, Moses will still ask to see God’s glory – the real presence behind the phenomena.

[24:11]  ³ sn This is the covenant meal, the peace offering, that they are eating there on the mountain. To eat from the sacrifice meant that they were at peace with God, in covenant with him. Likewise, in the new covenant believers draw near to God on the basis of sacrifice, and eat of the sacrifice because they are at peace with him, and in Christ they see the Godhead revealed.

[7:11]  ⁴ tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”

[7:12]  ⁵ tn Or “for a thank offering.”

[7:12]  ⁶ tn See the notes on Lev 2:4.

[7:12]  ⁷ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ⁸ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[7:13]  ⁹ 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.

[7:13]  ¹⁰ tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.

[7:14]  ¹¹ 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.

[7:14]  ¹² tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[7:15]  ¹³ tn In the verse “his” refers to the offerer.

[7:16]  ¹⁴ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ¹⁵ tn Heb “and on the next day and the left over from it shall be eaten.”

[7:17]  ¹⁶ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).

[12:7]  ¹⁷ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ¹⁸ tn Heb “the Lord your God.” See note on “he” in 12:5.

[27:1]  ¹⁹ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ²⁰ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[29:21]  ²¹ tn Heb “set him apart.”

[29:21]  ²² tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[29:22]  ²³ tn Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.

[29:2]  ²⁴ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

[30:1]  ²⁵ tn Heb “the blessing and the curse.”

[30:1]  ²⁶ tn Heb “and you bring (them) back to your heart.”

[30:1]  ²⁷ tn Heb “the blessing and the curse.”

[30:1]  ²⁸ tn Heb “and you bring (them) back to your heart.”

[1:18]  ²⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ³⁰ tn Grk “in order that he may become in all things, himself, first.”

[1:21]  ³¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.