Numbers 28:3-8

28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ¹  burnt offering. 28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, ²  28:5 with one-tenth of an ephah ³  of finely ground flour as a grain offering mixed with one quarter of a hin ⁴  of pressed olive oil. 28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ⁵  You must pour out the strong drink ⁶  as a drink offering to the Lord in the holy place. 28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, ⁷  you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Numbers 28:1

Daily Offerings

28:1 ⁸ The Lord spoke to Moses:

Numbers 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ⁹  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ¹⁰  of Moses.

Numbers 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ¹¹  of the community, chosen from the assembly, ¹²  famous men. ¹³ 

Numbers 2:4

2:4 Those numbered in his division ¹⁴  are 74,600.

Numbers 13:11

13:11 from the tribe ¹⁵  of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi;

Numbers 31:3

31:3 So Moses spoke to the people: “Arm ¹⁶  men from among you for the war, to attack the Midianites and to execute ¹⁷  the Lord’s vengeance on Midian.

Ezra 3:3

3:3 They established the altar on its foundations, even though they were in terror of the local peoples, ¹⁸  and they offered burnt offerings on it to the Lord, both the morning and the evening offerings.

Daniel 9:21

9:21 yes, while I was still praying, ¹⁹  the man Gabriel, whom I had seen previously ²⁰  in a vision, was approaching me in my state of extreme weariness, ²¹  around the time of the evening offering.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ²² 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ²³  of abominations will come ²⁴  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 12:11

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ²⁵  there are 1,290 days.

John 1:29

1:29 On the next day John ²⁶  saw Jesus coming toward him and said, “Look, the Lamb of God ²⁷  who takes away the sin of the world!

Hebrews 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ²⁸ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁹  in various portions ³⁰  and in various ways ³¹  to our ancestors ³²  through the prophets,

Revelation 5:9-12

5:9 They were singing a new song: ³³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁴ 

and at the cost of your own blood ³⁵  you have purchased ³⁶  for God

persons ³⁷  from every tribe, language, ³⁸  people, and nation.

5:10 You have appointed ³⁹  them ⁴⁰  as a kingdom and priests ⁴¹  to serve ⁴²  our God, and they will reign ⁴³  on the earth.”

5:11 Then ⁴⁴  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁴⁵  number was ten thousand times ten thousand ⁴⁶  – thousands times thousands – 5:12 all of whom ⁴⁷  were singing ⁴⁸  in a loud voice:

“Worthy is the lamb who was killed ⁴⁹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

[28:3]  ¹ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.

[28:4]  ² tn Heb “between the evenings” meaning between dusk and dark.

[28:5]  ³ sn That is about two quarts.

[28:5]  ⁴ sn That is about one quart.

[28:7]  ⁵ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ⁶ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[28:8]  ⁷ tn Heb “as the grain offering of the morning and as its drink offering.”

[28:1]  ⁸ sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.

[16:40]  ⁹ tn Heb “from the seed of.”

[16:40]  ¹⁰ tn Heb “hand.”

[16:2]  ¹¹ tn Heb “princes” (so KJV, ASV).

[16:2]  ¹² tn These men must have been counselors or judges of some kind.

[16:2]  ¹³ tn Heb “men of name,” or “men of renown.”

[2:4]  ¹⁴ tc The expression “and his divisions and those numbered of them” is somewhat tautological. The words are synonyms used for statistical purposes, and so neither should be simply deleted.

[13:11]  ¹⁵ tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.

[31:3]  ¹⁶ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

[31:3]  ¹⁷ tn Heb “give.”

[3:3]  ¹⁸ tn Heb “the peoples of the lands.”

[9:21]  ¹⁹ tn Heb “speaking in prayer.”

[9:21]  ²⁰ tn Heb “in the beginning.”

[9:21]  ²¹ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[9:27]  ²² tn Heb “one seven” (also later in this line).

[9:27]  ²³ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ²⁴ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[12:11]  ²⁵ tn Heb “to give.”

[1:29]  ²⁶ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ²⁷ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[7:1]  ²⁸ sn A series of quotations from Gen 14:17-19.

[1:1]  ²⁹ tn Or “spoke formerly.”

[1:1]  ³⁰ 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]  ³¹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³² tn Grk “to the fathers.”

[5:9]  ³³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³⁵ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ³⁶ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³⁷ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ³⁸ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ³⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴⁰ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁴¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴³ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁴⁵ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁴⁶ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁴⁷ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁴⁸ tn Grk “saying.”

[5:12]  ⁴⁹ tn Or “slaughtered”; traditionally, “slain.”