Imamat 4:5-6

4:5 Then that high priest must take some of the blood ¹  of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle ²  some of it ³  seven times before the Lord toward ⁴  the front of the veil-canopy ⁵  of the sanctuary.

Imamat 4:17

4:17 and that priest must dip his finger in the blood ⁶  and sprinkle ⁷  some of the blood seven times ⁸  before the Lord toward ⁹  the front of the veil-canopy. ¹⁰ 

Imamat 8:11

8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

Roma 3:24-26

3:24 But they are justified ¹¹  freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed ¹²  him ¹³  at his death ¹⁴  as the mercy seat ¹⁵  accessible through faith. ¹⁶  This was to demonstrate ¹⁷  his righteousness, because God in his forbearance had passed over the sins previously committed. ¹⁸  3:26 This was ¹⁹  also to demonstrate ²⁰  his righteousness in the present time, so that he would be just ²¹  and the justifier of the one who lives because of Jesus’ faithfulness. ²² 

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ²³  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ²⁴ 

Ibrani 9:13

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ²⁵ 

Ibrani 9:25

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,

Ibrani 10:4

10:4 For the blood of bulls and goats cannot take away sins. ²⁷ 

Ibrani 10:10-12

10:10 By his will ²⁸  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 ²⁹  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ³⁰  had offered one sacrifice for sins for all time, he sat down at the right hand ³¹  of God,

Ibrani 10:19

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ³²  since we have confidence to enter the sanctuary by the blood of Jesus,

Ibrani 12:24

12:24 and to Jesus, the mediator ³³  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ³⁴ 

[4:5]  ¹ tn Heb “from the blood of the bull” (and similarly throughout this chapter).

[4:6]  ² 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]  ³ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn See the note on v. 6 above.

[4:17]  ¹⁰ tn See the note on v. 6 above.

[3:24]  ¹¹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹² tn Or “purposed, intended.”

[3:25]  ¹³ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹⁴ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ¹⁵ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ¹⁶ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ¹⁷ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹⁸ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ¹⁹ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ²⁰ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ²¹ tn Or “righteous.”

[3:26]  ²² tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[9:7]  ²³ tn Grk “the second tent.”

[9:7]  ²⁴ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:13]  ²⁵ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

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

[10:4]  ²⁷ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:10]  ²⁸ 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]  ²⁹ tn Or “daily,” “every day.”

[10:12]  ³⁰ 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]  ³¹ sn An allusion to Ps 110:1.

[10:19]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[12:24]  ³³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ³⁴ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).