Discovery BoxLeviticus 1:3
Context1:3 “‘If his offering is a burnt offering 1 from the herd he must present it as a flawless male; he must present it at the entrance 2 of the Meeting Tent for its 3 acceptance before the Lord.
Leviticus 1:10
Context1:10 “‘If his offering is from the flock for a burnt offering 4 – from the sheep or the goats – he must present a flawless male,
Leviticus 22:19-24
Context22:19 if it is to be acceptable for your benefit 5 it must be a flawless male from the cattle, sheep, or goats. 22:20 You must not present anything that has a flaw, 6 because it will not be acceptable for your benefit. 7 22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering 8 or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; 9 it must have no flaw. 10
22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, 11 or with a festering eruption, or with a feverish rash. 12 You must not give any of these as a gift 13 on the altar to the Lord. 22:23 As for an ox 14 or a sheep with a limb too long or stunted, 15 you may present it as a freewill offering, but it will not be acceptable for a votive offering. 16 22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; 17 you must not do this in your land.
Deuteronomy 17:1
Context17:1 You must not sacrifice to him 18 a bull or sheep that has a blemish or any other defect, because that is considered offensive 19 to the Lord your God.
Malachi 1:7-8
Context1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 20 of the Lord as if it is of no importance! 1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 21 is that not wrong as well? Indeed, try offering them 22 to your governor! Will he be pleased with you 23 or show you favor?” asks the Lord who rules over all.
Malachi 1:14
Context1:14 “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,” 24 says the Lord who rules over all, “and my name is awesome among the nations.”
Hebrews 7:26
Context7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.
Hebrews 9:13-14
Context9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 25 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 26 consciences from dead works to worship the living God.
Hebrews 9:1
Context9:1 Now the first covenant, 27 in fact, had regulations for worship and its earthly sanctuary.
Hebrews 1:1
Context1:1 After God spoke long ago 28 in various portions 29 and in various ways 30 to our ancestors 31 through the prophets,
Hebrews 1:1
Context1:1 After God spoke long ago 32 in various portions 33 and in various ways 34 to our ancestors 35 through the prophets,
[1:3] 1 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 2 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
[1:3] 3 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
[1:10] 4 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.
[22:19] 5 tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.
[22:20] 6 tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”
[22:20] 7 tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).
[22:21] 8 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
[22:21] 9 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
[22:21] 10 tn Heb “all/any flaw shall not be in it.”
[22:22] 11 tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).
[22:22] 12 sn See the note on Lev 21:20 above.
[22:22] 13 sn This term for offering “gift” is explained in the note on Lev 1:9.
[22:23] 14 tn Heb “And an ox.”
[22:23] 15 tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).
[22:23] 16 sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).
[22:24] 17 sn Compare Lev 21:20b.
[17:1] 18 tn Heb “to the
[17:1] 19 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
[1:7] 20 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
[1:8] 21 sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).
[1:8] 22 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] 23 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”).
[1:14] 24 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
[9:13] 25 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
[9:14] 26 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
[9:1] 27 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.
[1:1] 28 tn Or “spoke formerly.”
[1:1] 29 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 30 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 31 tn Grk “to the fathers.”
[1:1] 32 tn Or “spoke formerly.”
[1:1] 33 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 34 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
