Sacrifice

The sacrifices here are false pretense — the Baal worshipers believe they are conducting a genuine religious ceremony, but the ritual is only cover to keep them stationary until Jehu gives the kill order.

Sacrifices being offered at the high places represent the religious compromise Joash never addressed — legitimate sacrificial practice was meant to be centralized at the Temple, not scattered across the countryside.

Sacrifices are being conducted at the unauthorized high places Amaziah allowed to remain — worship happening outside the approved Temple system, which God had not sanctioned.

Sacrifice here refers to Ahaz's horrifying misuse of the practice — not offering animals to God but burning his own son as a pagan offering, the darkest possible corruption of Israel's worship system.

Sacrifice here refers to child sacrifice — Manasseh's burning of his own son, the most extreme and condemned form of pagan worship, which the text groups with his other capital offenses.

Sacrifice here refers to child sacrifice to Molech at Topheth — the most extreme form of idolatry, happening in God's own nation, that Josiah is permanently defiling to prevent its recurrence.

The morning sacrifice marks the precise timing of the miracle — the water arrived at the appointed hour of worship, linking God's provision to the rhythms of covenant devotion.

Sacrifice marks the turning point of Jethro's visit from reunion to worship — he brings a burnt offering and sacrifices to God in response to hearing how God delivered Israel, transforming the family meal into a sacred act.

Burnt offerings provide the blood that becomes the covenant's binding agent — half splashed against the altar representing God's side, half thrown on the people representing theirs.

Sacrifice is invoked here to explain the altar's function — it was the designated site where animals were offered to atone for sin before entering God's presence.

Sacrifice is introduced at the top of this section as the foundational mechanism of ordination — before anyone is dressed or anointed, the required animals and breads must be assembled.

Sacrifice here has been grotesquely perverted — rather than offering animals to God, Jerusalem has sacrificed her own children by fire to foreign gods, which God frames as slaughtering children that belonged to Him.

Sacrifice here refers to child sacrifice — the most extreme and horrifying form of idolatrous practice that Israel adopted from surrounding nations, cited as the devastating endpoint of what happens when rebellion is left to run its full course.

Child sacrifice is cited here as the most extreme charge in the indictment — both kingdoms had adopted the surrounding nations' practice of offering children to idols, taking the lives God gave them and returning them to false gods.

Sacrifice is invoked here as a deliberate inversion — instead of animals being offered to God, the fallen warriors and princes become the offering, and the animals do the consuming at God's own table.

Sacrifice is built directly into the Temple's architecture here — the washing chamber and slaughter tables in the gateway vestibule make clear that approaching God's presence requires the ritual dealing with sin.

The sacrifice feast at the Serpent's Stone is Adonijah's attempt to frame his coup as a sacred, God-endorsed event — using religious ritual to legitimize a politically unauthorized power grab.

The sacrifices Jeroboam offers personally at Bethel represent the ultimate corruption — he has built false altars, appointed false priests, and now performs false offerings before idols he made himself.

The sacrifice here is the unlit bull on Baal's altar — the offering that 450 prophets spend an entire day begging their god to ignite, with no result.

Sacrifice is what Solomon and the people are doing at the high places in this transitional period — offering animals to the Lord at hilltop altars because the centralized Temple worship hasn't yet been established.

Sacrifices are being offered in such massive numbers during the procession that they couldn't be counted — the sheer quantity signals the overwhelming joy and reverence of the entire nation.

Sacrifice takes a disturbing turn here — Lot offers his own daughters to the mob rather than surrender his guests, a moral inversion that reveals how deeply Sodom's values had distorted his judgment.

Sacrifice here frames the central conflict of the chapter — God is demanding not an animal or grain, but Abraham's own son as a burnt offering on a mountain.

Sacrifice enters the biblical story here when God kills animals to make proper coverings for Adam and Eve — the first time something dies to address human sin.

The sacrifice on the mountain marks the covenant as formally ratified before God — Jacob offers it as both a religious act and a diplomatic gesture, inviting Laban and his men to share the meal that seals the agreement.

Jacob offers sacrifices at Beersheba before departing, a formal act of consecrating an irreversible decision to God — acknowledging that the magnitude of this move requires more than strategy; it requires worship.

Sacrifice is highlighted here as the decisive contrast between the old system and Jesus's work — His single self-offering rendered all future sacrifices unnecessary, covering sin completely and permanently.

Sacrifice is redefined here — after establishing that Jesus fulfilled the old sacrificial system, the author explains what sacrifice looks like now: praise and generosity replace animal blood and temple rituals.

Sacrifice is central to the warning here — the author's point is that Christ's sacrifice happened once and cannot be repeated, so rejecting it leaves no remaining remedy.

Sacrifice is mentioned here as one of the institutions built on the Levitical priesthood — the author is making the case that the entire sacrificial system was scaffolding for something greater, not the destination itself.

Sacrifices are listed here alongside the priesthood and Tabernacle as part of the old system that was never the final version — all of it, the author argues, was pointing toward Jesus's singular offering.

Sacrifice appears here in a horrific context — Pilate's soldiers killed Galileans while they were actively offering sacrifices, making the atrocity especially shocking to a Jewish audience.

Sacrifice is flagged here as a central thread, culminating in Jesus's challenge to the rich ruler and His reassurance to Peter that surrendering things for the kingdom is never a loss.

The sacrifice offered here is a pair of turtledoves — the Mosaic provision for families who cannot afford a lamb, quietly signaling that the Son of God was born into genuine poverty.

Used here in the sense of trading something valuable away — the point is that Jesus refused to sacrifice His connection to the Father on the altar of public demand and growing clout.

Sacrifice is named as the Messiah's actual strategy — Jesus reveals that His conquest will come through being killed, not through killing, inverting every assumption His followers held about how God's anointed would win.

Sacrifice is named here in its most disturbing form — child sacrifice — as the endpoint of Canaanite worship, giving God's absolute prohibition against imitating pagan worship its most serious justification.

The Passover sacrifice is specified here as an animal from the flock or herd, slaughtered at the place God designates — location and obedience matter as much as the act itself.

Sacrifice here is the specific act of bringing an animal offering to God, with the law demanding that only unblemished animals qualify — defective offerings are explicitly rejected as dishonoring to God.

Child sacrifice is cited here as one of the specific Canaanite practices that made their religious system so dangerous — the concern driving the destruction command was preventing Israel from adopting these rituals.

"Devoted to destruction" (herem) is the sacred act of total consecration to God — Og's cities receive the same treatment as Sihon's, wiped out as an offering rather than plundered.

Burnt offerings and grain offerings are cited here as empty gestures — sacrifices God refuses to accept because the people are performing religion without repentance, going through the motions of worship while their hearts remain unchanged.

Sacrifice here refers to child sacrifice — the most extreme violation of covenant worship, listed among Manasseh's offenses as evidence of how far Judah had fallen from the God who forbade it.

Sacrifice appears here in its most horrific perversion — child sacrifice to Baal at Topheth, the very act that has filled the valley with innocent blood and triggered the coming catastrophe God is about to pronounce.

Child sacrifice to Molech is identified here as the extreme endpoint of Judah's idolatry — something God explicitly says never entered His mind, making it the gravest indictment in His case for why judgment must fall.

Sacrifice is stripped of its religious authority here — God tells the people to just eat their burnt offerings themselves, because disconnected from obedience, the ritual means nothing to Him.

Sacrifice is the prescribed response to healing here — the recovered fools are told to bring thanksgiving offerings, turning their rescue into an act of public, costly worship.

Sacrifice appears here as David's metaphor for prayer itself — since he has no altar or animal offering, he presents his lifted hands and spoken words as the equivalent act of devotion to God.

Sacrifice is named here only to be reframed — David's insight is that the entire sacrificial system was never God's ultimate goal, pointing toward something deeper: a willing, obedient heart.

Sacrifice appears here in the psalm's closing thesis — not as the animal offerings God rejected earlier, but as the reframed concept of a thankful heart being the offering that truly honors Him.

Sacrifice is invoked through the hyssop reference — the purification plant used in Old Testament cleansing rituals, signaling David wants a full ceremonial and spiritual reset.

The sacrifices Absalom offers at Hebron serve a dual purpose — as the stated religious reason for the trip, and as ceremonial legitimization of his self-proclaimed kingship before the assembled crowd.

The concept of sacrifice surfaces when David refuses to drink the water, recognizing it cost his men's lives to retrieve — consuming it would be to treat their sacrifice as merely personal.

Sacrifice here refers to the burnt offerings David makes on the newly purchased altar — the animals given completely to God as atonement, the costly act that stops the plague and closes the chapter.

The sacrifice here is theologically loaded — David stops every six steps to offer an ox and a fattened animal, marking a radical shift from the casual cart ride to a posture of reverent, costly worship.

Sacrifice is at the heart of the 'Lamb of God' title — John is identifying Jesus in sacrificial terms drawn from Israel's whole system of atonement, pointing to what Jesus will ultimately do.

Jesus' self-consecration to the cross is framed here as sacrifice in the truest sense — He sets Himself apart for death specifically so that the disciples' sanctification has a foundation rooted in His offering.

Sacrifice reaches its ultimate fulfillment here — all the animal sacrifices of the Old Testament were previews pointing to this moment when the perfect Lamb offers Himself once for all.

Jesus is pointing to His own body as the ultimate sacrifice — just as animals were offered in the temple, His flesh will be given and His blood poured out, but this sacrifice provides eternal rather than temporary atonement.

Sacrifice is included in Paul's list of efforts that matter eternally — the resurrection transforms every personal cost and loss borne for Christ from meaningless suffering into guaranteed reward.

Sacrifice is referenced here through the Passover lamb image applied to Christ — His death is the completed act that empowers the community's call to moral renewal.

Sacrifice here describes Paul's voluntary choice to forgo legitimate compensation — not a ritual offering, but the personal cost he willingly absorbs to keep nothing between people and the Gospel.

Sacrifice is restored here as the daily rhythm of communal life — the morning and evening burnt offerings restart the covenant cadence that had been silenced during exile.

Sacrifice is offered on an enormous scale — twelve bulls, ninety-six rams, seventy-seven lambs, and twelve goats — a communal act of thanksgiving for God's protection across the entire journey.

The evening sacrifice marks the moment Ezra finally breaks his paralyzed silence — the daily ritual becomes the pivot point between his stunned grief and his desperate, confessional prayer before God.

Sacrifice is condemned here not as a practice but as a performance — God rejects the offerings of people whose hands are full of blood, exposing how religion divorced from ethics becomes an abomination rather than worship.

Sacrifice appears here as the covering that extends to everyone, since the wandering is universal — the Servant's offering matches the scope of humanity's rebellion against God.

Sacrifice is explicitly rejected here when performed without a sincere heart — elaborate religious ritual from someone whose spirit is far from God is declared morally equivalent to murder, stripping away any illusion of mechanical religion.

The people offer sacrifices at Bochim immediately after the Angel's rebuke — an emotional response to being caught, but the text quietly questions whether ritual without repentance means anything.

Sacrifice is what distinguishes Israel's third approach from the first two — the burnt offerings and peace offerings represent genuine consecration before God, and they coincide with the first time God promises rather than merely instructs.

The altar and sacrifices built the morning after weeping represent Israel's attempt to restart their relationship with God — but the offerings precede any actual change of plan, making them more desperate ritual than genuine repentance.

Sacrifices are listed here as a primary budget line item the Temple tax was designed to fund — showbread, grain offerings, burnt offerings — the daily and seasonal rhythms of atonement and worship.

Sacrifice is invoked here to honor the volunteers who left land, family, and security to populate Jerusalem — their willingness to move is framed as an act of genuine, costly devotion.

Sacrifice is offered here on the day the two choirs converge — the celebration isn't complete without this formal offering to God, anchoring the joy in covenant worship rather than pure emotion.

The planned sacrifice of oxen represents full pagan divine honors being directed at Paul and Barnabas — the very act they must frantically stop before it is completed.

Sacrifice is named here as one of the genuine foundations the early church was being built on — Sapphira's death is a warning against treating that foundation as a stage for false devotion.

Sacrifice here refers specifically to Christ's physical death — the means by which God eliminated every charge against believers and now presents them holy and above reproach before Himself.

Sacrifice frames the household code here not as hierarchy for its own sake but as mutual self-giving — both spouses are called to lay something down, not just one party to submit.

Sacrifice is what the little horn abolishes — the removal of the regular burnt offering is the first blow in this ruler's campaign to sever God's people from their ordained means of approaching Him.

The evening sacrifice is the time marker for Gabriel's arrival — even in exile, this sacred hour carries theological weight, connecting Daniel's prayer moment to the ongoing rhythm of Israel's covenant worship.

Sacrifices here are the mechanism of priestly corruption — the more people sinned, the more sacrifices were required, which meant more food and income for priests who had stopped calling people to repentance.

Sacrifices are brought by Israel in a futile attempt to reconnect with God, but He has already withdrawn — the ritual offerings cannot repair a relationship broken by unrepented unfaithfulness.

Sacrifice is invoked here as the religious performance people offer in place of genuine obedience — Solomon argues that doing right and just living outranks even the most costly ritual offering.

The woman invokes sacrifice here as an opening manipulation tactic — using the language of religious devotion to lend an air of legitimacy and piety to what is actually a calculated seduction.

Sacrifice is listed here as one of Israel's performative religious acts — brought every morning not out of genuine contrition or devotion but as part of a public spiritual image the people were carefully curating.

Sacrifice is invoked here in its ultimate New Testament form — Christ's self-offering — held up as the standard for the kind of love believers should embody, not animal offerings but complete self-giving.

Jesus' sacrifice is invoked in the opening greeting to establish that rescue from sin is already accomplished through Christ's giving of himself, requiring no human additions.

Sacrifice here is Job's regular burnt offering practice — not a one-time act but a continual ritual performed for each child individually, revealing the depth of his priestly role within his own household.

The sailors offer a sacrifice to the Lord after the storm stops — a spontaneous act of worship from men who began the chapter calling on false gods, marking their genuine conversion.

Peace offerings follow the burnt offerings here — these communal sacrifices marked restored relationship between God and Israel, appropriate after the breach caused by Achan's sin had been judged and healed.

Sacrifice is the standard being violated here — the Law required Israel's best animals, but the priests were substituting rejects, exposing how far their devotion had deteriorated from the covenant's demands.

Sacrifice is contextualized here not as a temple ritual but as the lived cost of discipleship — leaving family, home, and livelihood for the sake of Jesus and the Gospel.

Sacrifice is reframed here as a non-issue — the narrator's point is that when you truly grasp what the Kingdom is worth, giving up everything else doesn't register as sacrifice but as the obvious trade.

Sacrifice is what Israel defaults to when confronted — they think more offerings, bigger offerings, even the most extreme offerings, can substitute for the obedience and relationship God actually requires.

Sacrifice here is not a temple ritual but a lived act — Epaphroditus risked his life to serve Paul, and Paul frames this as worthy of communal honor.