Imamat 4:6-7

4:6 The priest must dip his finger in the blood and sprinkle ¹  some of it ²  seven times before the Lord toward ³  the front of the veil-canopy ⁴  of the sanctuary. 4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

Imamat 4:17-18

4:17 and that priest must dip his finger in the blood ⁵  and sprinkle ⁶  some of the blood seven times ⁷  before the Lord toward ⁸  the front of the veil-canopy. ⁹  4:18 He must put some of the blood on the horns of the altar ¹⁰  which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

Imamat 4:25

4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering.

Imamat 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 8:15

8:15 and he slaughtered it. ¹¹  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ¹²  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ¹³ 

Imamat 16:18

16:18 “Then ¹⁴  he is to go out to the altar which is before the Lord and make atonement for it. He is to take ¹⁵  some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar.

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ¹⁶  in bringing many sons to glory, to make the pioneer ¹⁷  of their salvation perfect through sufferings.

Ibrani 9:22-23

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches ¹⁸  of the things in heaven to be purified with these sacrifices, ¹⁹  but the heavenly things themselves required ²⁰  better sacrifices than these.

Ibrani 10:4-19

10:4 For the blood of bulls and goats cannot take away sins. ²¹  10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ²²  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ²³ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ²⁴  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ²⁵  He does away with ²⁶  the first to establish the second. 10:10 By his will ²⁷  we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day ²⁸  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ²⁹  had offered one sacrifice for sins for all time, he sat down at the right hand ³⁰  of God, 10:13 where he is now waiting ³¹  until his enemies are made a footstool for his feet. ³²  10:14 For by one offering he has perfected for all time those who are made holy. 10:15 And the Holy Spirit also witnesses to us, for after saying, ³³  10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ³⁴  my laws on their hearts and I will inscribe them on their minds,” ³⁵  10:17 then he says, ³⁶  “Their sins and their lawless deeds I will remember no longer.” ³⁷  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ³⁸  since we have confidence to enter the sanctuary by the blood of Jesus,

[4:6]  ¹ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

[4:6]  ² tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ³ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ⁴ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[4:17]  ⁵ tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.

[4:17]  ⁶ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).

[4:17]  ⁷ tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).

[4:17]  ⁸ tn See the note on v. 6 above.

[4:17]  ⁹ tn See the note on v. 6 above.

[4:18]  ¹⁰ sn See v. 7, where this altar is identified as the altar of fragrant incense.

[8:15]  ¹¹ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

[8:15]  ¹² tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

[8:15]  ¹³ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.

[16:18]  ¹⁴ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.

[16:18]  ¹⁵ tn Heb “And he shall take.”

[2:10]  ¹⁶ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ¹⁷ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[9:23]  ¹⁸ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ¹⁹ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²⁰ tn Grk “the heavenly things themselves with better sacrifices than these.”

[10:4]  ²¹ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ²² tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ²³ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ²⁴ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ²⁵ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ²⁶ tn Or “abolishes.”

[10:10]  ²⁷ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ²⁸ tn Or “daily,” “every day.”

[10:12]  ²⁹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ³⁰ sn An allusion to Ps 110:1.

[10:13]  ³¹ tn Grk “from then on waiting.”

[10:13]  ³² sn An allusion to Ps 110:1.

[10:15]  ³³ tn Grk “after having said,” emphasizing the present impact of this utterance.

[10:16]  ³⁴ tn Grk “putting…I will inscribe.”

[10:16]  ³⁵ sn A quotation from Jer 31:33.

[10:17]  ³⁶ tn Grk “and.”

[10:17]  ³⁷ sn A quotation from Jer 31:34.

[10:19]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.