Bilangan 3:46-47

3:46 And for the redemption of the 273 firstborn males of the Israelites who exceed the number of the Levites, 3:47 collect ¹  five shekels for each ²  one individually; you are to collect ³  this amount ⁴  in the currency of the sanctuary shekel (this shekel is twenty gerahs). ⁵ 

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ⁶  for many.”

Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ⁷  who went out early in the morning to hire workers for his vineyard.

Titus 2:5-6

2:5 to be self-controlled, ⁸  pure, fulfilling their duties at home, ⁹  kind, being subject to their own husbands, so that the message ¹⁰  of God may not be discredited. ¹¹  2:6 Encourage younger men likewise to be self-controlled, ¹² 

Titus 2:14

2:14 He ¹³  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁴  who are eager to do good. ¹⁵ 

Ibrani 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹⁶  eternal redemption.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁷  in fact, had regulations for worship and its earthly sanctuary.

Pengkhotbah 1:18

1:18 For with great wisdom comes ¹⁸  great frustration;

whoever increases his ¹⁹  knowledge merely ²⁰  increases his ²¹  heartache.

Pengkhotbah 3:18

3:18 I also thought to myself, “It is ²²  for the sake of people, ²³ 

so God can clearly ²⁴  show ²⁵  them that they are like animals.

[3:47]  ¹ tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”

[3:47]  ² tn The idea is expressed simply by repetition: “take five, five, shekels according to the skull.” They were to collect five shekels for each individual.

[3:47]  ³ tn The verb form now is the imperfect of instruction or legislation.

[3:47]  ⁴ tn Heb “them,” referring to the five shekels.

[3:47]  ⁵ sn The sanctuary shekel was first mentioned in Exod 30:13. The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, “Weights and Measures of the Bible,” BA 22 (1951): 22-40, and “The Scale-Weights from Ophel, 1963-1964,” PEQ 97 (1965): 128-39.

[20:28]  ⁶ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[20:1]  ⁷ sn The term landowner here refers to the owner and manager of a household.

[2:5]  ⁸ tn Or “sensible.”

[2:5]  ⁹ tn Grk “domestic,” “keeping house.”

[2:5]  ¹⁰ tn Or “word.”

[2:5]  ¹¹ tn Or “slandered.”

[2:6]  ¹² tn Or “sensible.”

[2:14]  ¹³ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁴ tn Or “a people who are his very own.”

[2:14]  ¹⁵ tn Grk “for good works.”

[9:12]  ¹⁶ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:1]  ¹⁷ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:18]  ¹⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ¹⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ²² tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ²³ tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

[3:18]  ²⁴ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

[3:18]  ²⁵ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”