Imamat 16:22

16:22 The goat is to bear on itself all their iniquities into an inaccessible land, ¹  so he is to send the goat away ²  in the wilderness.

Daniel 9:24

9:24 “Seventy weeks ³  have been determined

concerning your people and your holy city

to put an end to ⁴  rebellion,

to bring sin ⁵  to completion, ⁶ 

to atone for iniquity,

to bring in perpetual ⁷  righteousness,

to seal up ⁸  the prophetic vision, ⁹ 

and to anoint a most holy place. ¹⁰ 

Mikha 7:19

7:19 You will once again ¹¹  have mercy on us;

you will conquer ¹²  our evil deeds;

you will hurl our ¹³  sins into the depths of the sea. ¹⁴ 

Ibrani 9:26

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.

[16:22]  ¹ tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”

[16:22]  ² tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

[9:24]  ³ 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]  ⁴ 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]  ⁵ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁶ 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]  ⁷ tn Or “everlasting.”

[9:24]  ⁸ 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]  ⁹ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁰ 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.

[7:19]  ¹¹ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

[7:19]  ¹² tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

[7:19]  ¹³ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

[7:19]  ¹⁴ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).