Imamat 16:34
Konteks16:34 This is to be a perpetual statute for you 1 to make atonement for the Israelites for 2 all their sins once a year.” 3 So he did just as the Lord had commanded Moses. 4
Yesaya 53:10
Konteks53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 5
he will see descendants and enjoy long life, 6
and the Lord’s purpose will be accomplished through him.
Daniel 9:24
Konteks9:24 “Seventy weeks 7 have been determined
concerning your people and your holy city
to put an end to 8 rebellion,
to bring sin 9 to completion, 10
to atone for iniquity,
to bring in perpetual 11 righteousness,
to seal up 12 the prophetic vision, 13
and to anoint a most holy place. 14
Zakharia 3:9
Konteks3:9 As for the stone 15 I have set before Joshua – on the one stone there are seven eyes. 16 I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 17
Roma 5:10-11
Konteks5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 18 only this, but we also rejoice 19 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
Ibrani 9:12
Konteks9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 20 eternal redemption.
Ibrani 9:26
Konteks9:26 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.
Ibrani 10:10
Konteks10:10 By his will 21 we have been made holy through the offering of the body of Jesus Christ once for all.
Ibrani 10:14
Konteks10:14 For by one offering he has perfected for all time those who are made holy.
Ibrani 10:1
Konteks10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 22
Yohanes 2:2
Konteks2:2 and Jesus and his disciples were also invited to the wedding. 23
Yohanes 4:10
Konteks4:10 Jesus answered 24 her, “If you had known 25 the gift of God and who it is who said to you, ‘Give me some water 26 to drink,’ you would have asked him, and he would have given you living water.” 27
Yohanes 5:6
Konteks5:6 When Jesus saw him lying there and when he realized 28 that the man 29 had been disabled a long time already, he said to him, “Do you want to become well?”
[16:34] 1 tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”
[16:34] 2 tn Heb “from”; see note on 4:26.
[16:34] 3 tn Heb “one [feminine] in the year.”
[16:34] 4 tn The MT of Lev 16:34b reads literally, “and he did just as the
[53:10] 5 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] 6 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] 7 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] 8 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] 9 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 10 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] 11 tn Or “everlasting.”
[9:24] 12 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] 13 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 14 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.
[3:9] 15 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
[3:9] 16 tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.
[3:9] sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
[3:9] 17 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the
[5:11] 18 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 19 tn Or “exult, boast.”
[9:12] 20 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[10:10] 21 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:1] 22 tn Grk “those who approach.”
[2:2] 23 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
[4:10] 24 tn Grk “answered and said to her.”
[4:10] 25 tn Or “if you knew.”
[4:10] 26 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 27 tn This is a second class conditional sentence in Greek.
[4:10] sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
[5:6] 29 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.