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 

Kejadian 22:2

22:2 God ²  said, “Take your son – your only son, whom you love, Isaac ³  – and go to the land of Moriah! ⁴  Offer him up there as a burnt offering ⁵  on one of the mountains which I will indicate to ⁶  you.”

Kejadian 22:7-8

22:7 Isaac said to his father Abraham, ⁷  “My father?” “What is it, ⁸  my son?” he replied. “Here is the fire and the wood,” Isaac said, ⁹  “but where is the lamb for the burnt offering?” 22:8 “God will provide ¹⁰  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Kejadian 22:13

22:13 Abraham looked up ¹¹  and saw ¹²  behind him ¹³  a ram caught in the bushes by its horns. So he ¹⁴  went over and got the ram and offered it up as a burnt offering instead of his son.

Keluaran 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ¹⁵  a burnt offering and sacrifices for God, ¹⁶  and Aaron and all the elders of Israel came to eat food ¹⁷  with the father-in-law of Moses before God.

Imamat 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹⁸  from the Meeting Tent: ¹⁹ 

[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.

[22:2]  ² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ³ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁴ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁵ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁶ tn Heb “which I will say to.”

[22:7]  ⁷ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ⁸ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ⁹ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:8]  ¹⁰ tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

[22:8]  sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.

[22:13]  ¹¹ tn Heb “lifted his eyes.”

[22:13]  ¹² tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ¹³ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ¹⁴ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[18:12]  ¹⁵ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ¹⁶ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ¹⁷ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[1:1]  ¹⁸ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

[1:1]  ¹⁹ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.