Genesis 22:2

22:2 God ¹  said, “Take your son – your only son, whom you love, Isaac ²  – and go to the land of Moriah! ³  Offer him up there as a burnt offering ⁴  on one of the mountains which I will indicate to ⁵  you.”

Genesis 22:7

22:7 Isaac said to his father Abraham, ⁶  “My father?” “What is it, ⁷  my son?” he replied. “Here is the fire and the wood,” Isaac said, ⁸  “but where is the lamb for the burnt offering?”

Genesis 22:13

22:13 Abraham looked up ⁹  and saw ¹⁰  behind him ¹¹  a ram caught in the bushes by its horns. So he ¹²  went over and got the ram and offered it up as a burnt offering instead of his son.

Leviticus 9:24

9:24 Then fire went out from the presence of the Lord ¹³  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ¹⁴ 

Leviticus 9:1

Inauguration of Tabernacle Worship

9:1 On the eighth day ¹⁵  Moses summoned ¹⁶  Aaron and his sons and the elders of Israel,

Leviticus 7:9

7:9 Every grain offering which is baked in the oven or ¹⁷  made in the pan ¹⁸  or on the griddle belongs to the priest who presented it.

Leviticus 7:1

The Guilt Offering

7:1 “‘This is the law of the guilt offering. It is most holy.

Leviticus 3:4

3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ¹⁹ 

Leviticus 18:1

Exhortation to Obedience and Life

18:1 The Lord spoke to Moses:

Psalms 50:8

50:8 I am not condemning ²⁰  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ²¹ 

Isaiah 1:11

1:11 “Of what importance to me are your many sacrifices?” ²² 

says the Lord.

“I am stuffed with ²³  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ²⁴ 

Jeremiah 6:20

6:20 I take no delight ²⁵  when they offer up to me ²⁶ 

frankincense that comes from Sheba

or sweet-smelling cane imported from a faraway land.

I cannot accept the burnt offerings they bring me.

I get no pleasure from the sacrifices they offer to me.’ ²⁷ 

Jeremiah 7:21-22

7:21 The Lord said to the people of Judah, ²⁸  “The Lord God of Israel who rules over all ²⁹  says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! ³⁰  7:22 Consider this: ³¹  When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices.

Mark 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ³²  and to love your neighbor as yourself ³³  is more important than all burnt offerings and sacrifices.”

Hebrews 10:6-10

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ³⁴  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ³⁵ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ³⁶  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ³⁷  He does away with ³⁸  the first to establish the second. 10:10 By his will ³⁹  we have been made holy through the offering of the body of Jesus Christ once for all.

[22:2]  ¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ² sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ³ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁴ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁵ tn Heb “which I will say to.”

[22:7]  ⁶ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ⁷ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ⁸ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:13]  ⁹ tn Heb “lifted his eyes.”

[22:13]  ¹⁰ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ¹¹ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ¹² tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[9:24]  ¹³ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ¹⁴ tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[9:1]  ¹⁵ sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.

[9:1]  ¹⁶ tn Heb “called to”; CEV, NLT “called together.”

[7:9]  ¹⁷ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ¹⁸ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[3:4]  ¹⁹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).

[50:8]  ²⁰ tn Or “rebuking.”

[50:8]  ²¹ tn Heb “and your burnt sacrifices before me continually.”

[1:11]  ²² 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]  ²³ 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]  ²⁴ 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.

[6:20]  ²⁵ tn Heb “To what purpose is it to me?” The question is rhetorical and expects a negative answer.

[6:20]  ²⁶ tn The words “when they offer up to me” are not in the text but are implicit from the following context. They are supplied in the translation for clarity.

[6:20]  ²⁷ tn Heb “Your burnt offerings are not acceptable and your sacrifices are not pleasing to me.” “The shift from “your” to “their” is an example of the figure of speech (apostrophe) where the speaker turns from talking about someone to addressing him/her directly. Though common in Hebrew style, it is not common in English. The shift to the third person in the translation is an accommodation to English style.

[7:21]  ²⁸ tn The words “The Lord said to the people of Judah” are not in the text but are implicit in the shift in addressee between vv. 16-20 and vv. 21-26.

[7:21]  ²⁹ tn Heb “Yahweh of armies, the God of Israel.”

[7:21]  ³⁰ tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”

[7:22]  ³¹ tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.

[12:33]  ³² sn A quotation from Deut 6:5.

[12:33]  ³³ sn A quotation from Lev 19:18.

[10:7]  ³⁴ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ³⁵ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ³⁶ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ³⁷ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ³⁸ tn Or “abolishes.”

[10:10]  ³⁹ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.