Imamat 16:3

Day of Atonement Offerings

16:3 “In this way Aaron is to enter into the sanctuary – with a young bull ¹  for a sin offering ²  and a ram for a burnt offering. ³ 

Imamat 16:5

16:5 He must also take ⁴  two male goats ⁵  from the congregation of the Israelites for a sin offering and one ram for a burnt offering.

Imamat 16:9

16:9 Aaron must then present the goat which has been designated by lot for the Lord, ⁶  and he is to make it a sin offering,

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ⁷ 

he will see descendants and enjoy long life, ⁸ 

and the Lord’s purpose will be accomplished through him.

Daniel 9:24-26

9:24 “Seventy weeks ⁹  have been determined

concerning your people and your holy city

to put an end to ¹⁰  rebellion,

to bring sin ¹¹  to completion, ¹² 

to atone for iniquity,

to bring in perpetual ¹³  righteousness,

to seal up ¹⁴  the prophetic vision, ¹⁵ 

and to anoint a most holy place. ¹⁶ 

9:25 So know and understand:

From the issuing of the command ¹⁷  to restore and rebuild

Jerusalem ¹⁸  until an anointed one, a prince arrives, ¹⁹ 

there will be a period of seven weeks ²⁰  and sixty-two weeks.

It will again be built, ²¹  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ²² 

As for the city and the sanctuary,

the people of the coming prince will destroy ²³  them.

But his end will come speedily ²⁴  like a flood. ²⁵ 

Until the end of the war that has been decreed

there will be destruction.

Ibrani 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:25-28

9:25 And he did not enter to offer ²⁶  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 9:27 And just as people ²⁷  are appointed to die once, and then to face judgment, ²⁸  9:28 so also, after Christ was offered once to bear the sins of many, ²⁹  to those who eagerly await him he will appear a second time, not to bear sin ³⁰  but to bring salvation. ³¹ 

[16:3]  ¹ tn Heb “with a bull, a son of the herd.”

[16:3]  ² sn See the note on Lev 4:3 regarding the term “sin offering.”

[16:3]  ³ sn For the “burnt offering” see the note on Lev 1:3.

[16:5]  ⁴ tn Heb “And he shall take.”

[16:5]  ⁵ tn Heb “he-goats of goats”; CEV “two goats, both of them males.”

[16:9]  ⁶ tn Heb “which the lot has gone up on it for the Lord.”

[53:10]  ⁷ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ⁸ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[9:24]  ⁹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹⁰ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹¹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹² tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹³ tn Or “everlasting.”

[9:24]  ¹⁴ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁵ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁶ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:25]  ¹⁷ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹⁹ tn The word “arrives” is added in the translation for clarification.

[9:25]  ²⁰ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ²¹ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ²² sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ²³ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ²⁴ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ²⁵ sn Flood here is a metaphor for sudden destruction.

[9:25]  ²⁶ tn Grk “and not that he might offer,” continuing the previous construction.

[9:27]  ²⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ²⁸ tn Grk “and after this – judgment.”

[9:28]  ²⁹ sn An allusion to Isa 53:12.

[9:28]  ³⁰ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ³¹ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.