Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ¹  from the herd he must present it as a flawless male; he must present it at the entrance ²  of the Meeting Tent for its ³  acceptance before the Lord.

Imamat 23:38

23:38 besides ⁴  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

Bilangan 29:39

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.’”

Bilangan 29:1

Blowing Trumpets

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.

Kisah Para Rasul 3:4

3:4 Peter looked directly ⁵  at him (as did John) and said, “Look at us!”

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁶  for prayer, ⁷  at three o’clock in the afternoon. ⁸ 

Kisah Para Rasul 1:21

1:21 Thus one of the men ⁹  who have accompanied us during all the time the Lord Jesus associated with ¹⁰  us,

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹¹  after he had given orders ¹²  by ¹³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 5:6

5:6 So the young men came, ¹⁴  wrapped him up, ¹⁵  carried him out, and buried ¹⁶  him.

Kisah Para Rasul 7:5-7

7:5 He ¹⁷  did not give any of it to him for an inheritance, ¹⁸  not even a foot of ground, ¹⁹  yet God ²⁰  promised to give it to him as his possession, and to his descendants after him, ²¹  even though Abraham ²²  as yet had no child. 7:6 But God spoke as follows: ‘Your ²³  descendants will be foreigners ²⁴  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ²⁵  7:7 But I will punish ²⁶  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ²⁷  and worship ²⁸  me in this place.’ ²⁹ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ³⁰  the former ³¹  account, ³²  Theophilus, ³³  about all that Jesus began to do and teach

Ezra 1:4

1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors ³⁴  with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

Ezra 3:5

3:5 Afterward they offered the continual burnt offerings and those for the new moons and those for all the holy assemblies of the Lord and all those that were being voluntarily offered to the Lord.

Ezra 6:17

6:17 For the dedication of this temple of God they offered one hundred bulls, two hundred rams, four hundred lambs, and twelve male goats for the sin of all Israel, according to the number of the tribes of Israel.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ³⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ³⁶  – which is your reasonable service.

Efesus 5:2

5:2 and live ³⁷  in love, just as Christ also loved us ³⁸  and gave himself for us, a sacrificial and fragrant offering ³⁹  to God.

[1:3]  ¹ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ² 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]  ³ 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”).

[23:38]  ⁴ tn Heb “from to separation.” See BDB 94 s.v. בַּד 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB “besides”; NRSV “apart from.”

[3:4]  ⁵ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:1]  ⁶ tn Grk “hour.”

[3:1]  ⁷ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁸ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[1:21]  ⁹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ¹⁰ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:2]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “through.”

[5:6]  ¹⁴ tn Or “arose.”

[5:6]  ¹⁵ 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]  ¹⁶ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[7:5]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ²⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ²¹ 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]  ²² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ²³ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ²⁴ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ²⁵ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ²⁶ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ²⁷ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ²⁸ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ²⁹ sn An allusion to Exod 3:12.

[1:1]  ³⁰ tn Or “produced,” Grk “made.”

[1:1]  ³¹ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³² tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ³³ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:4]  ³⁴ tn Heb “the men of his place.”

[12:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ³⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[5:2]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.”