Discovery BoxNumbers 25:1-18
Context25:1 1 When 2 Israel lived in Shittim, the people began to commit sexual immorality 3 with the daughters of Moab. 25:2 These women invited 4 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 5 25:3 When Israel joined themselves to Baal-peor, 6 the anger of the Lord flared up against Israel.
25:4 The Lord said to Moses, “Arrest all the leaders 7 of the people, and hang them up 8 before the Lord in broad daylight, 9 so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men 10 who were joined to Baal-peor.”
25:6 Just then 11 one of the Israelites came and brought to his brothers 12 a Midianite woman in the plain view of Moses and of 13 the whole community of the Israelites, while they 14 were weeping at the entrance of the tent of meeting. 25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, 15 he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent 16 and thrust through the Israelite man and into the woman’s abdomen. 17 So the plague was stopped from the Israelites. 18 25:9 Those that died in the plague were 24,000.
25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 19 for my sake among them, so that I did not consume the Israelites in my zeal. 20 25:12 Therefore, announce: 21 ‘I am going to give 22 to him my covenant of peace. 23 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 24 and has made atonement 25 for the Israelites.’”
25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan 26 of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader 27 over the people of a clan of Midian. 28
25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble 29 to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived 30 you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, 31 their sister, who was killed on the day of the plague that happened as a result of Peor.”
Numbers 28:1--29:40
Context28:1 32 The Lord spoke to Moses: 28:2 “Command the Israelites: 33 ‘With regard to my offering, 34 be sure to offer 35 my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ 36 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 37 burnt offering. 28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, 38 28:5 with one-tenth of an ephah 39 of finely ground flour as a grain offering mixed with one quarter of a hin 40 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. 41 You must pour out the strong drink 42 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, 43 you must offer it as an offering made by fire, as a pleasing aroma to the Lord.
28:9 “‘On the Sabbath day, you must offer 44 two unblemished lambs a year old, and two-tenths of an ephah 45 of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 28:10 This is the burnt offering for every Sabbath, 46 besides the continual burnt offering and its drink offering.
28:11 “‘On the first day of each month 47 you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old, 28:12 with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram, 28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord. 28:14 For their drink offerings, include 48 half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month 49 throughout the months of the year. 28:15 And one male goat 50 must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.
28:16 “‘On the fourteenth day of the first month is the Lord’s Passover. 28:17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten. 28:18 And on the first day there is to be a holy assembly; you must do no ordinary work 51 on it.
28:19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished. 52 28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram. 28:21 For each of the seven lambs you are to offer one-tenth of an ephah, 28:22 as well as one goat for a purification offering, to make atonement for you. 28:23 You must offer these in addition to the burnt offering in the morning which is for a continual burnt offering. 28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering. 28:25 On the seventh day you are to have a holy assembly, you must do no regular work.
28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work. 28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28:28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram, 28:29 with one-tenth for each of the seven lambs, 28:30 as well as one male goat to make an atonement for you. 28:31 You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering – they must be unblemished.
29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you. 29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.
29:3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 29:4 and one-tenth for each of the seven lambs, 29:5 with one male goat for a purification offering to make an atonement for you; 29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.
29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; 53 you must not do any work on it. 29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. 54 29:9 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram, 29:10 and one-tenth for each of the seven lambs, 29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.
29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days. 29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish. 29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams, 29:15 and one-tenth for each of the fourteen lambs, 29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish, 29:18 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.
29:20 “‘On the third day you must offer 55 eleven bulls, two rams, fourteen lambs one year old, all without blemish, 29:21 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish, 29:24 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish, 29:27 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish, 29:30 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish, 29:33 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it. 29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish, 29:37 and with their grain offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed, 29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’” 29:40 (30:1) 56 So Moses told the Israelites everything, just as the Lord had commanded him. 57
Leviticus 1:1-17
Context1:1 Then the Lord called to Moses and spoke to him 58 from the Meeting Tent: 59 1:2 “Speak to the Israelites and tell them, ‘When 60 someone 61 among you presents an offering 62 to the Lord, 63 you 64 must present your offering from the domesticated animals, either from the herd or from the flock. 65
1:3 “‘If his offering is a burnt offering 66 from the herd he must present it as a flawless male; he must present it at the entrance 67 of the Meeting Tent for its 68 acceptance before the Lord. 1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement 69 on his behalf. 1:5 Then the one presenting the offering 70 must slaughter the bull 71 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 72 the blood against the sides of the altar which is at the entrance of the Meeting Tent. 1:6 Next, the one presenting the offering 73 must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, 74 must put fire on the altar and arrange wood on the fire. 1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet 75 on the wood that is in the fire on the altar. 76 1:9 Finally, the one presenting the offering 77 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 78 – it is 79 a burnt offering, a gift 80 of a soothing aroma to the Lord.
1:10 “‘If his offering is from the flock for a burnt offering 81 – from the sheep or the goats – he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering 82 must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.
1:14 “‘If his offering to the Lord is a burnt offering from the birds, 83 he must present his offering from the turtledoves or from the young pigeons. 84 1:15 The priest must present it at the altar, pinch off 85 its head and offer the head 86 up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest 87 must remove its entrails by cutting off its tail feathers, 88 and throw them 89 to the east side of the altar into the place of fatty ashes, 1:17 and tear it open by its wings without dividing it into two parts. 90 Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.
Isaiah 53:4
Context53:4 But he lifted up our illnesses,
he carried our pain; 91
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 92
Isaiah 53:10-11
Context53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 93
he will see descendants and enjoy long life, 94
and the Lord’s purpose will be accomplished through him.
53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 95
“My servant 96 will acquit many, 97
for he carried their sins. 98
Matthew 20:28
Context20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 99 for many.”
John 17:19
Context17:19 And I set myself apart 100 on their behalf, 101 so that they too may be truly set apart. 102
Romans 3:24-26
Context3:24 But they are justified 103 freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed 104 him 105 at his death 106 as the mercy seat 107 accessible through faith. 108 This was to demonstrate 109 his righteousness, because God in his forbearance had passed over the sins previously committed. 110 3:26 This was 111 also to demonstrate 112 his righteousness in the present time, so that he would be just 113 and the justifier of the one who lives because of Jesus’ faithfulness. 114
Romans 5:6-11
Context5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 115 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 116 by his blood, 117 we will be saved through him from God’s wrath. 118 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 119 only this, but we also rejoice 120 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
Romans 5:16-21
Context5:16 And the gift is not like the one who sinned. 121 For judgment, resulting from the one transgression, 122 led to condemnation, but 123 the gracious gift from the many failures 124 led to justification. 5:17 For if, by the transgression of the one man, 125 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, 126 just as condemnation 127 for all people 128 came 129 through one transgression, 130 so too through the one righteous act 131 came righteousness leading to life 132 for all people. 5:19 For just as through the disobedience of the one man 133 many 134 were made sinners, so also through the obedience of one man 135 many 136 will be made righteous. 5:20 Now the law came in 137 so that the transgression 138 may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.
Romans 8:34
Context8:34 Who is the one who will condemn? Christ 139 is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.
Romans 10:4
Context10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
Romans 10:1
Context10:1 Brothers and sisters, 140 my heart’s desire and prayer to God on behalf of my fellow Israelites 141 is for their salvation.
Romans 2:6
Context2:6 He 142 will reward 143 each one according to his works: 144
Titus 2:14
Context2:14 He 145 gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, 146 who are eager to do good. 147
Hebrews 2:10
Context2:10 For it was fitting for him, for whom and through whom all things exist, 148 in bringing many sons to glory, to make the pioneer 149 of their salvation perfect through sufferings.
Hebrews 2:1
Context2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Hebrews 1:1
Context1:1 After God spoke long ago 150 in various portions 151 and in various ways 152 to our ancestors 153 through the prophets,
Hebrews 1:1
Context1:1 After God spoke long ago 154 in various portions 155 and in various ways 156 to our ancestors 157 through the prophets,
Hebrews 2:1
Context2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Hebrews 3:18
Context3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?
[25:1] 1 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
[25:1] 2 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
[25:1] 3 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
[25:2] 4 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
[25:2] 5 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
[25:3] 6 tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.
[25:4] 7 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
[25:4] 8 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
[25:4] 9 tn Heb “in the sun.” This means in broad daylight.
[25:5] 10 tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
[25:6] 11 tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
[25:6] 12 tn Or “to his family”; or “to his clan.”
[25:6] 13 tn Heb “before the eyes of Moses and before the eyes of.”
[25:6] 14 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.
[25:7] 15 tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.
[25:8] 16 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
[25:8] 17 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
[25:8] 18 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
[25:11] 19 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
[25:11] 20 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
[25:12] 22 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”
[25:12] 23 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
[25:13] 24 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 25 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:14] 26 tn Heb “a father’s house.” So also in v. 15.
[25:15] 28 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
[25:17] 29 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
[25:18] 30 tn This is the same word as that translated “treachery.”
[25:18] 31 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
[28:1] 32 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.
[28:2] 33 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
[28:2] 34 tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.
[28:2] 35 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
[28:2] 36 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
[28:3] 37 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] 38 tn Heb “between the evenings” meaning between dusk and dark.
[28:5] 39 sn That is about two quarts.
[28:5] 40 sn That is about one quart.
[28:7] 41 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
[28:7] 42 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] 43 tn Heb “as the grain offering of the morning and as its drink offering.”
[28:9] 44 tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.
[28:9] 45 sn That is, about 4 quarts.
[28:10] 46 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
[28:11] 47 tn Heb “of your months.”
[28:14] 48 tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.
[28:14] 49 tn Heb “a month in its month.”
[28:15] 50 tn Heb “one kid of the goats.”
[28:18] 51 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
[28:19] 52 tn Heb “unblemished they will be to you.” So also in v. 31.
[29:7] 53 tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”
[29:8] 54 tn Heb “they shall be to you without blemish.”
[29:20] 55 tn The words “you must offer” are implied.
[29:40] 56 sn Beginning with 29:40, the verse numbers through 30:16 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:40 ET = 30:1 HT, 30:1 ET = 30:2 HT, etc., through 30:16 ET = 30:17 HT. With 31:1 the verse numbers in the ET and HT are again the same.
[29:40] 57 tn Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[1:1] 58 tn Heb “And he (the
[1:1] 59 sn The second clause of v. 1, “and the
[1:2] 60 tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).
[1:2] 61 tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”
[1:2] 62 tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the
[1:2] 63 tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the
[1:2] 64 tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
[1:2] 65 tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.
[1:3] 66 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 67 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] 68 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”).
[1:4] 69 tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the
[1:5] 70 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
[1:5] 71 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
[1:5] 72 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
[1:6] 73 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
[1:7] 74 tc A few medieval Hebrew
[1:8] 75 tc A few Hebrew
[1:8] 76 tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”
[1:9] 77 tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
[1:9] 78 tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
[1:9] 79 tc A few Hebrew
[1:9] 80 sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
[1:10] 81 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.
[1:12] 82 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
[1:14] 83 tn Heb “from the [category] ‘bird.’”
[1:14] 84 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).
[1:15] 85 tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”
[1:15] 86 tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
[1:16] 87 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
[1:16] 88 tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).
[1:16] 89 tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.
[1:17] 90 tn Heb “he shall not divide it.” Several Hebrew
[53:4] 91 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 92 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
[53:10] 93 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
[53:10] 94 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
[53:11] 95 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 96 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 97 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] 98 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[20:28] 99 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
[17:19] 100 tn Or “I sanctify.”
[17:19] 101 tn Or “for their sake.”
[17:19] 102 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
[3:24] 103 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 104 tn Or “purposed, intended.”
[3:25] 105 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 106 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
[3:25] 107 tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
[3:25] 108 tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).
[3:25] 109 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:25] 110 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
[3:26] 111 tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:26] 112 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 114 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
[5:7] 115 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[5:9] 116 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 117 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 118 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[5:11] 119 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 120 tn Or “exult, boast.”
[5:16] 121 tn Grk “and not as through the one who sinned [is] the gift.”
[5:16] 122 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
[5:16] 123 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[5:16] 124 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
[5:17] 125 sn Here the one man refers to Adam (cf. 5:14).
[5:18] 126 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[5:18] 127 tn Grk “[it is] unto condemnation for all people.”
[5:18] 128 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 129 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
[5:18] 130 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 131 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 132 tn Grk “righteousness of life.”
[5:19] 133 sn Here the one man refers to Adam (cf. 5:14).
[5:19] 135 sn One man refers here to Jesus Christ.
[5:20] 137 tn Grk “slipped in.”
[8:34] 139 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
[10:1] 140 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[10:1] 141 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
[2:6] 142 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:6] 143 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 144 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:14] 145 tn Grk “who” (as a continuation of the previous clause).
[2:14] 146 tn Or “a people who are his very own.”
[2:14] 147 tn Grk “for good works.”
[2:10] 148 tn Grk “for whom are all things and through whom are all things.”
[2:10] 149 sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).
[1:1] 150 tn Or “spoke formerly.”
[1:1] 151 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] 152 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 153 tn Grk “to the fathers.”
[1:1] 154 tn Or “spoke formerly.”
[1:1] 155 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] 156 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
