Yehezkiel 45:18-19
Konteks45:18 “‘This is what the sovereign Lord says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary. 45:19 The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court.
Keluaran 29:10-11
Konteks29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 1 their hands on the head 2 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting
Imamat 4:3-35
Konteks4:3 “‘If the high priest 3 sins so that the people are guilty, 4 on account of the sin he has committed he must present a flawless young bull to the Lord 5 for a sin offering. 6 4:4 He must bring the bull to the entrance of the Meeting Tent before the Lord, lay his hand on the head of the bull, and slaughter the bull before the Lord. 4:5 Then that high priest must take some of the blood 7 of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle 8 some of it 9 seven times before the Lord toward 10 the front of the veil-canopy 11 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.
4:8 “‘Then he must take up all the fat from the sin offering bull: 12 the fat covering the entrails 13 and all the fat surrounding the entrails, 14 4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) 15 4:10 – just as it is taken from the ox of the peace offering sacrifice 16 – and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung – 4:12 all the rest of the bull 17 – he must bring outside the camp 18 to a ceremonially clean place, 19 to the fatty ash pile, 20 and he must burn 21 it on a wood fire; it must be burned on the fatty ash pile.
4:13 “‘If the whole congregation of Israel strays unintentionally 22 and the matter is not noticed by 23 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 24 so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed 25 becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter 26 the bull before the Lord. 4:16 Then the high priest 27 must bring some of the blood of the bull to the Meeting Tent, 4:17 and that priest must dip his finger in the blood 28 and sprinkle 29 some of the blood seven times 30 before the Lord toward 31 the front of the veil-canopy. 32 4:18 He must put some of the blood on the horns of the altar 33 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.
4:19 “‘Then the priest 34 must take all its fat 35 and offer the fat 36 up in smoke on the altar. 4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. 37 So the priest will make atonement 38 on their behalf and they will be forgiven. 39 4:21 He 40 must bring the rest of the bull outside the camp 41 and burn it just as he burned the first bull – it is the sin offering of the assembly.
4:22 “‘Whenever 42 a leader, by straying unintentionally, 43 sins and violates one of the commandments of the Lord his God which must not be violated, 44 and he pleads guilty, 4:23 or his sin that he committed 45 is made known to him, 46 he must bring a flawless male goat as his offering. 47 4:24 He must lay his hand on the head of the male goat and slaughter 48 it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 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. 4:26 Then the priest 49 must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement 50 on his behalf for 51 his sin and he will be forgiven. 52
4:27 “‘If an ordinary individual 53 sins by straying unintentionally 54 when he violates one of the Lord’s commandments which must not be violated, 55 and he pleads guilty 4:28 or his sin that he committed 56 is made known to him, 57 he must bring a flawless female goat 58 as his offering for the sin 59 that he committed. 4:29 He must lay his hand on the head of the sin offering and slaughter 60 the sin offering in the place where the burnt offering is slaughtered. 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. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement 61 on his behalf and he will be forgiven. 62
4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female. 4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered. 4:34 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 all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering 63 must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement 64 on his behalf for his sin which he has committed and he will be forgiven. 65
Imamat 8:14-15
Konteks8:14 Then he brought near the sin offering bull 66 and Aaron and his sons laid their hands on the head of the sin offering bull, 8:15 and he slaughtered it. 67 Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, 68 and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. 69
Imamat 8:2
Konteks8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,
Kolose 1:21
Konteks1:21 And you were at one time strangers and enemies in your 70 minds 71 as expressed through 72 your evil deeds,
Ibrani 7:27
Konteks7:27 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.
[29:10] 1 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 2 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
[4:3] 3 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
[4:3] 4 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
[4:3] 5 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
[4:3] 6 sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.
[4:5] 7 tn Heb “from the blood of the bull” (and similarly throughout this chapter).
[4:6] 8 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] 9 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
[4:6] 10 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] 11 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).
[4:8] 12 tn Heb “all the fat of the bull of the sin offering he shall take up from it.”
[4:8] 13 tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.
[4:8] 14 tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
[4:9] 15 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[4:10] 16 tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).
[4:12] 17 tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).
[4:12] 18 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
[4:12] 19 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
[4:12] 20 tn Heb “the pouring out [place] of fatty ash.”
[4:12] 21 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
[4:13] 22 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
[4:13] 23 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
[4:13] 24 tn Heb “and they do one from all the commandments of the
[4:14] 25 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
[4:15] 26 tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”
[4:16] 27 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).
[4:17] 28 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] 29 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] 30 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] 31 tn See the note on v. 6 above.
[4:17] 32 tn See the note on v. 6 above.
[4:18] 33 sn See v. 7, where this altar is identified as the altar of fragrant incense.
[4:19] 34 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:19] 35 tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”
[4:19] sn See the full discussion of the fat regulations in Lev 4:8-9 above.
[4:19] 36 tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.
[4:20] 37 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
[4:20] 38 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:20] 39 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
[4:21] 40 sn See the note on the word “slaughter” in v. 15.
[4:21] 41 tn Heb “And he shall bring out the bull to from outside to the camp.”
[4:22] 42 tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”
[4:22] 43 tn See the Lev 4:2 note on “straying.”
[4:22] 44 tn Heb “and does one from all the commandments of the
[4:23] 45 tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”
[4:23] 46 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.
[4:23] 47 tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”
[4:24] 48 tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.
[4:26] 49 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:26] 50 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:26] 51 tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”
[4:26] 52 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:27] 53 tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”
[4:27] 54 tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”
[4:27] 55 tn Heb “by doing it, one from the commandments of the
[4:28] 56 tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”
[4:28] 57 tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).
[4:28] 58 tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”
[4:28] 59 tn Heb “on his sin.”
[4:29] 60 tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).
[4:31] 61 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:31] 62 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:35] 63 tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).
[4:35] 64 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:35] 65 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[8:14] 66 sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).
[8:15] 67 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] 68 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] 69 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
[1:21] 70 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 71 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 72 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
