Yehezkiel 46:4-12

46:4 The burnt offering which the prince will offer to the Lord on the Sabbath day will be six unblemished lambs and one unblemished ram. 46:5 The grain offering will be an ephah with the ram, and the grain offering with the lambs will be as much as he is able to give, ¹  and a gallon ²  of olive oil with an ephah. 46:6 On the day of the new moon he will offer ³  an unblemished young bull, and six lambs and a ram, all without blemish. 46:7 He will provide a grain offering: an ephah with the bull and an ephah with the ram, and with the lambs as much as he wishes, ⁴  and a gallon ⁵  of olive oil with each ephah of grain. ⁶  46:8 When the prince enters, he will come by way of the porch of the gate and will go out the same way.

46:9 “‘When the people of the land come before the Lord at the appointed feasts, whoever enters by way of the north gate to worship will go out by way of the south gate; whoever enters by way of the south gate will go out by way of the north gate. No one will return by way of the gate they entered but will go out straight ahead. 46:10 When they come in, the prince will come in with them, and when they go out, he will go out.

46:11 “‘At the festivals and at the appointed feasts the grain offering will be an ephah with the bull and an ephah with the ram, and with the lambs as much as one is able, ⁷  and a gallon ⁸  of olive oil with each ephah of grain. ⁹  46:12 When the prince provides a freewill offering, a burnt offering, or peace offerings as a voluntary offering to the Lord, the gate facing east will be opened for him, and he will provide his burnt offering and his peace offerings just as he did on the Sabbath. Then he will go out, and the gate will be closed after he goes out. ¹⁰ 

Yehezkiel 46:2

46:2 The prince will enter by way of the porch of the gate from the outside, and will stand by the doorpost of the gate. The priests will provide his burnt offering and his peace offerings, and he will bow down at the threshold of the gate and then go out. But the gate will not be closed until evening.

1 Samuel 6:19

6:19 But the Lord ¹¹  struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 ¹²  of the men. The people grieved because the Lord had struck the people with a hard blow.

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ¹³  of the Philistines for seven months, ¹⁴ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁶  persecution began ¹⁷  against the church in Jerusalem, ¹⁸  and all ¹⁹  except the apostles were forced to scatter throughout the regions ²⁰  of Judea and Samaria.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²¹  him.

Saul Begins to Persecute the Church

Now on that day a great ²²  persecution began ²³  against the church in Jerusalem, ²⁴  and all ²⁵  except the apostles were forced to scatter throughout the regions ²⁶  of Judea and Samaria.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²⁷  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁸  persecution began ²⁹  against the church in Jerusalem, ³⁰  and all ³¹  except the apostles were forced to scatter throughout the regions ³²  of Judea and Samaria.

Kisah Para Rasul 16:2-3

16:2 The brothers in Lystra ³³  and Iconium ³⁴  spoke well ³⁵  of him. ³⁶  16:3 Paul wanted Timothy ³⁷  to accompany him, and he took ³⁸  him and circumcised ³⁹  him because of the Jews who were in those places, ⁴⁰  for they all knew that his father was Greek. ⁴¹ 

Kisah Para Rasul 1:3-9

1:3 To the same apostles ⁴²  also, after his suffering, ⁴³  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁴⁴  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ⁴⁵  he declared, ⁴⁶  “Do not leave Jerusalem, ⁴⁷  but wait there ⁴⁸  for what my ⁴⁹  Father promised, ⁵⁰  which you heard about from me. ⁵¹  1:5 For ⁵²  John baptized with water, but you ⁵³  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁵⁴  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁵⁵  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁵⁶  of the earth.” 1:9 After ⁵⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁵⁸  after he had given orders ⁵⁹  by ⁶⁰  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 5:6

5:6 So the young men came, ⁶¹  wrapped him up, ⁶²  carried him out, and buried ⁶³  him.

Kisah Para Rasul 7:4-5

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁶⁴  made him move ⁶⁵  to this country where you now live. 7:5 He ⁶⁶  did not give any of it to him for an inheritance, ⁶⁷  not even a foot of ground, ⁶⁸  yet God ⁶⁹  promised to give it to him as his possession, and to his descendants after him, ⁷⁰  even though Abraham ⁷¹  as yet had no child.

Kisah Para Rasul 7:2

7:2 So he replied, ⁷²  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁷³  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 8:12-13

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁷⁴  and the name of Jesus Christ, ⁷⁵  they began to be baptized, ⁷⁶  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁷⁷  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁷⁸ 

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁷⁹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 1:3

1:3 To the same apostles ⁸⁰  also, after his suffering, ⁸¹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁸²  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:7-8

1:7 He told them, “You are not permitted to know ⁸³  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁸⁴  of the earth.”

Ezra 1:5

The Exiles Prepare to Return to Jerusalem

1:5 Then the leaders ⁸⁵  of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready ⁸⁶  to go up in order to build the temple of the Lord in Jerusalem. ⁸⁷ 

Ezra 6:8-9

6:8 “I also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates the complete costs are to be given to these men, so that there may be no interruption of the work. ⁸⁸  6:9 Whatever is needed – whether oxen or rams or lambs or burnt offerings for the God of heaven or wheat or salt or wine or oil, as required by ⁸⁹  the priests who are in Jerusalem – must be given to them daily without any neglect,

Mazmur 68:18

68:18 You ascend on high, ⁹⁰ 

you have taken many captives. ⁹¹ 

You receive tribute ⁹²  from ⁹³  men,

including even sinful rebels.

Indeed the Lord God lives there! ⁹⁴ 

Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ⁹⁵ 

Roma 11:35-36

11:35 Or who has first given to God, ⁹⁶ 

that God ⁹⁷  needs to repay him? ⁹⁸ 

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Efesus 5:2

5:2 and live ⁹⁹  in love, just as Christ also loved us ¹⁰⁰  and gave himself for us, a sacrificial and fragrant offering ¹⁰¹  to God.

[46:5]  ¹ tn Or “as much as he wishes.” Heb “a gift of his hand.”

[46:5]  ² tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.

[46:6]  ³ tn The phrase “he will offer” is not in the Hebrew text but is warranted from the context.

[46:7]  ⁴ tn Heb “with the lambs as his hand can reach.”

[46:7]  ⁵ tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.

[46:7]  ⁶ tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.

[46:11]  ⁷ tn Or “as much as he wishes.” Heb “a gift of his hand.”

[46:11]  ⁸ tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.

[46:11]  ⁹ tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.

[46:12]  ¹⁰ tn Heb “he shall shut the gate after he goes out.”

[6:19]  ¹¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[6:19]  ¹² tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.

[6:1]  ¹³ tn Heb “field.”

[6:1]  ¹⁴ tc The LXX adds “and their land swarmed with mice.”

[8:1]  ¹⁵ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁶ tn Or “severe.”

[8:1]  ¹⁷ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²⁰ tn Or “countryside.”

[8:1]  ²¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²² tn Or “severe.”

[8:1]  ²³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²⁶ tn Or “countryside.”

[8:1]  ²⁷ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²⁸ tn Or “severe.”

[8:1]  ²⁹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³¹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ³² tn Or “countryside.”

[16:2]  ³³ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ³⁴ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ³⁵ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ³⁶ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ³⁷ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ³⁸ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ³⁹ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁴⁰ tn Or “who lived in the area.”

[16:3]  ⁴¹ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[1:3]  ⁴² tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁴³ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁴⁴ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ⁴⁵ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ⁴⁶ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁴⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁵⁰ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁵¹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ⁵² tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁵³ tn The pronoun is plural in Greek.

[1:6]  ⁵⁴ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ⁵⁵ tn Grk “It is not for you to know.”

[1:8]  ⁵⁶ tn Or “to the ends.”

[1:9]  ⁵⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:2]  ⁵⁸ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁵⁹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁶⁰ tn Or “through.”

[5:6]  ⁶¹ tn Or “arose.”

[5:6]  ⁶² tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ⁶³ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[7:4]  ⁶⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁶⁵ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ⁶⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ⁶⁷ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁶⁸ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁶⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁷⁰ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁷¹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:2]  ⁷² tn Grk “said.”

[7:2]  ⁷³ tn Or “ancestor”; Grk “father.”

[8:12]  ⁷⁴ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁷⁶ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁷⁷ tn Or “he kept close company with.”

[8:13]  ⁷⁸ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[1:24]  ⁷⁹ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:3]  ⁸⁰ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁸¹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁸² tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:7]  ⁸³ tn Grk “It is not for you to know.”

[1:8]  ⁸⁴ tn Or “to the ends.”

[1:5]  ⁸⁵ tn Heb “the heads of the fathers.”

[1:5]  ⁸⁶ tn Heb “arose.”

[1:5]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:8]  ⁸⁸ tn The words “of the work” are not in the Aramaic, but are supplied in the translation for clarity.

[6:9]  ⁸⁹ tn Aram “according to the word of.”

[68:18]  ⁹⁰ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ⁹¹ tn Heb “you have taken captives captive.”

[68:18]  ⁹² tn Or “gifts.”

[68:18]  ⁹³ tn Or “among.”

[68:18]  ⁹⁴ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[1:16]  ⁹⁵ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[11:35]  ⁹⁶ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁹⁸ sn A quotation from Job 41:11.

[5:2]  ⁹⁹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ¹⁰⁰ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ¹⁰¹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”