² tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

¹ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

² sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

¹ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

² tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

³ sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).

³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosphoran kai thusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (eis osmēn euōdias, “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.”

¹ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

³ sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

⁶ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

³ tn The phrase “for you to offer” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

² tn Heb “they go out to seek the Lord”; cf. NCV “to worship the Lord,” NLT “to offer sacrifices to the Lord.”

⁴ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

² tn The words “when they offer up to me” are not in the text but are implicit from the following context. They are supplied in the translation for clarity.

⁶ sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

⁵ tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”

¹ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

¹ tn Heb “peace offerings are with me.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant little to this woman spiritually. By expressing that she has peace offerings, she could be saying that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.

¹ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

³ sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.