Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ¹  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ² 

Imamat 23:38

23:38 besides ³  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

Bilangan 15:3

15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord,

Ulangan 12:6

12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ⁴  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.

Mazmur 22:25

22:25 You are the reason I offer praise ⁵  in the great assembly;

I will fulfill my promises before the Lord’s loyal followers. ⁶ 

Mazmur 56:12

56:12 I am obligated to fulfill the vows I made to you, O God; ⁷ 

I will give you the thank-offerings you deserve, ⁸ 

Mazmur 61:5

61:5 For you, O God, hear my vows;

you grant me the reward that belongs to your loyal followers. ⁹ 

Mazmur 61:8

61:8 Then I will sing praises to your name continually, ¹⁰ 

as I fulfill ¹¹  my vows day after day.

Mazmur 65:1

Psalm 65 ¹² 

For the music director; a psalm of David, a song.

65:1 Praise awaits you, ¹³  O God, in Zion.

Vows made to you are fulfilled.

Mazmur 66:13

66:13 I will enter ¹⁴  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

Mazmur 116:14

116:14 I will fulfill my vows to the Lord

before all his people.

Mazmur 116:18

116:18 I will fulfill my vows to the Lord

before all his people,

Pengkhotbah 5:4

5:4 When you make a vow ¹⁵  to God, do not delay in paying it. ¹⁶ 

For God ¹⁷  takes no pleasure in fools:

Pay what you vow!

Yunus 1:16

1:16 The men feared the Lord ¹⁸  greatly, ¹⁹  and earnestly vowed ²⁰  to offer lavish sacrifices ²¹  to the Lord. ²² 

Yunus 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ²³  of praise; ²⁴ 

I will surely do ²⁵  what I have promised. ²⁶ 

Salvation ²⁷  belongs to the Lord!” ²⁸ 

Nahum 1:15

Proclamation of the Deliverance of Judah

1:15 (2:1) ²⁹  Look! A herald is running ³⁰  on the mountains!

A messenger is proclaiming deliverance: ³¹ 

“Celebrate your sacred festivals, O Judah!

Fulfill your sacred vows to praise God! ³² 

For never again ³³  will the wicked ³⁴  Assyrians ³⁵  invade ³⁶  you,

they ³⁷  have been completely destroyed.” ³⁸ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ³⁹  many more days in Corinth, ⁴⁰  said farewell to ⁴¹  the brothers and sailed away to Syria accompanied by ⁴²  Priscilla and Aquila. ⁴³  He ⁴⁴  had his hair cut off ⁴⁵  at Cenchrea ⁴⁶  because he had made a vow. ⁴⁷ 

[7:16]  ¹ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ² tn Heb “and on the next day and the left over from it shall be eaten.”

[23:38]  ³ 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.”

[12:6]  ⁴ tn Heb “heave offerings of your hand.”

[22:25]  ⁵ tn Heb “from with you [is] my praise.”

[22:25]  ⁶ tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.

[56:12]  ⁷ tn Heb “upon me, O God, [are] your vows.”

[56:12]  ⁸ tn Heb “I will repay thank-offerings to you.”

[61:5]  ⁹ tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[61:8]  ¹⁰ tn Or “forever.”

[61:8]  ¹¹ tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.

[65:1]  ¹² sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ¹³ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[66:13]  ¹⁴ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

[5:4]  ¹⁵ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ¹⁶ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ¹⁷ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[1:16]  ¹⁸ tc The editors of BHS suggest that the direct object אֶת־יְהוָה (’et-yÿhvah, “the Lord”) might be a scribal addition, and that the original text simply read, “The men became greatly afraid…” However, there is no shred of external evidence to support this conjectural emendation. Admittedly, the apparent “conversion” of these Phoenician sailors to Yahwism is a surprising development. But two literary features support the Hebrew text as it stands. First, it is not altogether clear whether or not the sailors actually converted to faith in the Lord. They might have simply incorporated him into their polytheistic religion. Second, the narrator has taken pains to portray the pagan sailors as a literary foil to Jonah by contrasting Jonah’s hypocritical profession to fear the Lord (v. 9) with the sailors’ actions that reveal an authentic fear of God (v. 10, 14, 16).

[1:16]  ¹⁹ tn Heb “they feared the Lord with a great fear.” The root ירא (yr’, “fear”) is repeated in the verb and accusative noun, forming a cognate accusative construction which is used for emphasis (see IBHS 167 §10.2.1g). The idea is that they greatly feared the Lord or were terrified of him.

[1:16]  ²⁰ tn Heb “they vowed vows.” The root נדר (ndr, “vow”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object specified by the accusative (see IBHS 166-67 §10.2.1f). Their act of vowing produced the vows. This construction is used to emphasize their earnestness and zeal in making vows to worship the God who had just spared their lives from certain death.

[1:16]  ²¹ tn Heb “they sacrificed sacrifices.” The root זבח (zbkh, “sacrifice”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 §10.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (“they vowed vows and sacrificed sacrifices”) form a hendiadys; the two phrases connote one idea: “they earnestly vowed to sacrifice lavishly.” It is unlikely that they offered animal sacrifices at this exact moment on the boat – they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the Lord when – and if – they reached dry ground. Tg. Jonah 1:16 also takes this as a vow to sacrifice but for a different reason. According to Jewish tradition, the heathen are not allowed to make sacrifice to the God of Israel outside Jerusalem, so the Targum modified the text by making it a promise to sacrifice: “they promised to offer a sacrifice before the Lord and they made vows” (see B. Levine, The Aramaic Version of Jonah, 70; K. Cathcart and R. Gordon, The Targum of the Minor Prophets [ArBib], 14:106, n. 29).

[1:16]  ²² tn Heb “The men feared the Lord [with] a great fear, they sacrificed sacrifices, and they vowed vows” (cf. v. 10). By pairing verbs with related nouns as direct objects, the account draws attention to the sailors’ response and its thoroughness.

[2:9]  ²³ tn Heb “voice” or “sound.”

[2:9]  ²⁴ tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

[2:9]  tn Heb “voice/sound of thanksgiving.” The genitive תּוֹדָה (todah, “thanksgiving”) specifies the kind of public statement that will accompany the sacrifice. The construct noun קוֹל (qol, “voice, sound”) functions as a metonymy of cause for effect, referring to the content of what the voice/sound produces: hymns of praise or declarative praise testimony.

[2:9]  ²⁵ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ²⁶ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

[2:9]  ²⁷ tn Or “deliverance” (NAB, NRSV).

[2:9]  ²⁸ tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.

[1:15]  ²⁹ sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:15]  ³⁰ tn Heb “the feet of a herald.”

[1:15]  ³¹ tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).

[1:15]  ³² sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7-8; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification.

[1:15]  ³³ tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).

[1:15]  ³⁴ tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.

[1:15]  tn Heb “the wicked one.” This is a collective singular and has been translated as a plural.

[1:15]  ³⁵ tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”

[1:15]  ³⁶ tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”

[1:15]  ³⁷ tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.

[1:15]  ³⁸ tn Heb “he is completely cut off.”

[18:18]  ³⁹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁴⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁴¹ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁴² tn Grk “Syria, and with him.”

[18:18]  ⁴³ sn See the note on Aquila in 18:2.

[18:18]  ⁴⁴ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ⁴⁵ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ⁴⁶ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ⁴⁷ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.