Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ¹ 

Yudas 1:16

1:16 These people are grumblers and ²  fault-finders who go ³  wherever their desires lead them, ⁴  and they give bombastic speeches, ⁵  enchanting folks ⁶  for their own gain. ⁷ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁸ 

Kisah Para Rasul 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ⁹ ), ¹⁰  and they were filled with jealousy. ¹¹ 

Mazmur 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ¹² 

Yesaya 60:5-7

60:5 Then you will look and smile, ¹³ 

you will be excited and your heart will swell with pride. ¹⁴ 

For the riches of distant lands ¹⁵  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ¹⁶ 

young camels from Midian and Ephah.

All the merchants of Sheba ¹⁷  will come,

bringing gold and incense

and singing praises to the Lord. ¹⁸ 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ¹⁹ 

They will go up on my altar acceptably, ²⁰ 

and I will bestow honor on my majestic temple.

[8:20]  ¹ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[1:16]  ² tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ³ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁵ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁶ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁷ tn Or “to their own advantage.”

[1:2]  ⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[5:17]  ⁹ sn See the note on Sadducees in 4:1.

[5:17]  ¹⁰ sn This is a parenthetical note by the author.

[5:17]  ¹¹ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[107:22]  ¹² tn Heb “and let them proclaim his works with a ringing cry.”

[60:5]  ¹³ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ¹⁴ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ¹⁵ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ¹⁶ tn Heb “an abundance of camels will cover you.”

[60:6]  ¹⁷ tn Heb “all of them, from Sheba.”

[60:6]  ¹⁸ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ¹⁹ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ²⁰ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).