Imamat 1:4-5

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ¹  on his behalf. 1:5 Then the one presenting the offering ²  must slaughter the bull ³  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ⁴  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ⁵  and Aaron and his sons laid their hands on the head of the ram

Imamat 16:21-22

16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, ⁶  and thus he is to put them ⁷  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. ⁸  16:22 The goat is to bear on itself all their iniquities into an inaccessible land, ⁹  so he is to send the goat away ¹⁰  in the wilderness.

Keluaran 29:10

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ¹¹  their hands on the head ¹²  of the bull.

Yesaya 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ¹³ 

Yesaya 53:2

53:2 He sprouted up like a twig before God, ¹⁴ 

like a root out of parched soil; ¹⁵ 

he had no stately form or majesty that might catch our attention, ¹⁶ 

no special appearance that we should want to follow him. ¹⁷ 

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁸  minds ¹⁹  as expressed through ²⁰  your evil deeds,

Kolose 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 1:9-10

1:9 The true light, who gives light to everyone, ²²  was coming into the world. ²³  1:10 He was in the world, and the world was created ²⁴  by him, but ²⁵  the world did not recognize ²⁶  him.

[1:4]  ¹ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[1:5]  ² tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ³ tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ⁴ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[8:22]  ⁵ tn For “ordination offering” see Lev 7:37

[16:21]  ⁶ tn Heb “transgressions to all their sins.”

[16:21]  ⁷ tn Heb “and he shall give them.”

[16:21]  ⁸ tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[16:22]  ⁹ 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]  ¹⁰ tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

[29:10]  ¹¹ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ¹² 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.

[53:6]  ¹³ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[53:2]  ¹⁴ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ¹⁵ sn The metaphor in this verse suggests insignificance.

[53:2]  ¹⁶ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ¹⁷ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[1:21]  ¹⁸ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁹ 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]  ²⁰ 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.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:9]  ²² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²³ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ²⁴ tn Or “was made”; Grk “came into existence.”

[1:10]  ²⁵ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁶ tn Or “know.”