Imamat 1:9

1:9 Finally, the one presenting the offering ¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²  – it is ³  a burnt offering, a gift ⁴  of a soothing aroma to the Lord.

Imamat 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ⁵  on his behalf and he will be forgiven. ⁶ 

Imamat 4:35

4:35 Then the one who brought the offering ⁷  must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement ⁸  on his behalf for his sin which he has committed and he will be forgiven. ⁹ 

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ¹⁰  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Imamat 9:9-10

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar. 9:10 The fat and the kidneys and the protruding lobe of ¹¹  the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses,

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ¹²  that is above the liver, and the two kidneys and the fat that is on them, and burn them ¹³  on the altar.

Keluaran 29:1

The Consecration of Aaron and His Sons

29:1 ¹⁴ “Now this is what ¹⁵  you are to do for them to consecrate them so that they may minister as my priests. Take a young ¹⁶  bull and two rams without blemish; ¹⁷ 

1 Samuel 2:15-16

2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” ¹⁸  2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! ¹⁹  Hand it over right now! If you don’t, I will take it forcibly!”

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ²⁰ 

“My heart rejoices in the Lord;

my horn ²¹  is exalted high because of the Lord.

I loudly denounce ²²  my enemies,

for I am happy that you delivered me. ²³ 

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ²⁴  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁵  persecution began ²⁶  against the church in Jerusalem, ²⁷  and all ²⁸  except the apostles were forced to scatter throughout the regions ²⁹  of Judea and Samaria. 8:2 Some ³⁰  devout men buried Stephen and made loud lamentation ³¹  over him. ³² 

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³³ 

Yehezkiel 44:7

44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ³⁴  it – even my house – when you offer my food, the fat and the blood. You ³⁵  have broken my covenant by all your abominable practices.

Yehezkiel 44:15

The Levitical Priests

44:15 “‘But the Levitical priests, the descendants of Zadok ³⁶  who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord.

[1:9]  ¹ 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]  ² 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]  ³ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ⁴ 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.

[4:31]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ⁷ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

[4:35]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ⁹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:12]  ¹⁰ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[9:10]  ¹¹ tn Heb “from.”

[29:13]  ¹² tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ¹³ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[29:1]  ¹⁴ sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ¹⁵ tn Heb “the thing.”

[29:1]  ¹⁶ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ¹⁷ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[2:15]  ¹⁸ tn Heb “living.”

[2:16]  ¹⁹ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

[2:1]  ²⁰ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ²¹ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ²² tn Heb “my mouth opens wide against.”

[2:1]  ²³ tn Heb “for I rejoice in your deliverance.”

[8:1]  ²⁴ 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]  ²⁵ tn Or “severe.”

[8:1]  ²⁶ 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]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁸ 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]  ²⁹ tn Or “countryside.”

[8:2]  ³⁰ tn “Some” is not in the Greek text, but is implied.

[8:2]  ³¹ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ³² tn Or “mourned greatly for him.”

[1:14]  ³³ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[44:7]  ³⁴ tn Heb “to desecrate.”

[44:7]  ³⁵ tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[44:15]  ³⁶ sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).