Leviticus 7:12-13

7:12 If he presents it on account of thanksgiving, ¹  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ²  and well soaked ³  ring-shaped loaves made of choice wheat flour ⁴  mixed with olive oil. 7:13 He must present this grain offering ⁵  in addition to ring-shaped loaves of leavened bread which regularly accompany ⁶  the sacrifice of his thanksgiving peace offering.

Leviticus 7:2

7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest ⁷  must splash ⁸  the blood against the altar’s sides.

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁹  from the Meeting Tent: ¹⁰ 

Psalms 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ¹¹ 

Psalms 116:17

116:17 I will present a thank offering to you,

and call on the name of the Lord.

Jonah 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ¹²  of praise; ¹³ 

I will surely do ¹⁴  what I have promised. ¹⁵ 

Salvation ¹⁶  belongs to the Lord!” ¹⁷ 

Hebrews 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

[7:12]  ¹ tn Or “for a thank offering.”

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

[7:12]  ³ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ⁴ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[7:13]  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.

[7:13]  ⁶ tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.

[7:2]  ⁷ tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).

[7:2]  ⁸ tn See the note on Lev 1:5.

[1:1]  ⁹ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ¹⁰ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[107:22]  ¹¹ tn Heb “and let them proclaim his works with a ringing cry.”

[2:9]  ¹² tn Heb “voice” or “sound.”

[2:9]  ¹³ tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

[2:9]  ¹⁴ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ¹⁵ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

[2:9]  ¹⁶ tn Or “deliverance” (NAB, NRSV).

[2:9]  ¹⁷ tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.