Discovery BoxLeviticus 2:3
Context2:3 The remainder of the grain offering belongs to Aaron and to his sons 1 – it is 2 most holy 3 from the gifts of the Lord.
Leviticus 2:10
Context2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is 4 most holy from the gifts of the Lord.
Leviticus 7:6
Context7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. 5
Leviticus 7:1
Context7:1 “‘This is the law of the guilt offering. It is most holy.
Leviticus 2:1
Context2:1 “‘When a person presents a grain offering 6 to the Lord, his offering must consist of choice wheat flour, 7 and he must pour olive oil on it and put frankincense 8 on it.
Hosea 4:8
Context4:8 They feed on the sin offerings of my people;
their appetites long for their iniquity!
Hosea 4:1
Context4:1 Hear the word of the Lord, you Israelites! 9
For the Lord has a covenant lawsuit 10 against the people of Israel. 11
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God. 12
Colossians 1:13
Context1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 13
[2:3] 1 tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
[2:3] 2 tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).
[2:3] 3 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:10] 4 tn See the note on “it is” in v. 9b.
[7:6] 5 tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”
[2:1] 6 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the
[2:1] 7 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
[2:1] 8 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[4:1] 9 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”
[4:1] 10 tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
[4:1] 11 tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”
[4:1] 12 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
[1:13] 13 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
