Imamat 5:17
Konteks5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 1 (although he did not know it at the time, 2 but later realizes he is guilty), then he will bear his punishment for iniquity 3
Imamat 10:17
Konteks10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, 4 to make atonement on their behalf before the Lord.
Imamat 17:16
Konteks17:16 But if he does not wash his clothes 5 and does not bathe his body, he will bear his punishment for iniquity.’” 6
Imamat 19:7-8
Konteks19:7 If, however, it is eaten 7 on the third day, it is spoiled, 8 it will not be accepted, 19:8 and the one who eats it will bear his punishment for iniquity 9 because he has profaned 10 what is holy to the Lord. 11 That person will be cut off from his people. 12
Imamat 20:17
Konteks20:17 “‘If a man has sexual intercourse with 13 his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. 14 He has exposed his sister’s nakedness; he will bear his punishment for iniquity. 15
Imamat 20:19
Konteks20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. 16 They must bear their punishment for iniquity. 17
Imamat 22:16
Konteks22:16 and so cause them to incur a penalty for guilt 18 when they eat their holy offerings, 19 for I am the Lord who sanctifies them.’”
Yesaya 53:11-12
Konteks53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 20
“My servant 21 will acquit many, 22
for he carried their sins. 23
53:12 So I will assign him a portion with the multitudes, 24
he will divide the spoils of victory with the powerful, 25
because he willingly submitted 26 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 27 on behalf of the rebels.”
Yehezkiel 18:20
Konteks18:20 The person who sins is the one who will die. A son will not suffer 28 for his father’s iniquity, and a father will not suffer 29 for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness. 30
Ibrani 9:28
Konteks9:28 so also, after Christ was offered once to bear the sins of many, 31 to those who eagerly await him he will appear a second time, not to bear sin 32 but to bring salvation. 33
Ibrani 9:1
Konteks9:1 Now the first covenant, 34 in fact, had regulations for worship and its earthly sanctuary.
Pengkhotbah 2:24
Konteks2:24 There is nothing better for 35 people 36 than 37 to eat and drink,
and to find enjoyment 38 in their 39 work.
I also perceived that this ability to find enjoyment 40 comes from God. 41
[5:17] 1 tn Heb “and does one from all of the commandments of the
[5:17] 2 tn The words “at the time” are not in the Hebrew text, but are implied.
[5:17] 3 tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the
[10:17] 4 sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).
[17:16] 5 tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.
[17:16] 6 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment for the iniquity” reflects the use of the word “iniquity” to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
[17:16] sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.
[19:7] 7 tn Heb “And if being eaten [infinitive absolute] it is eaten [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[19:7] 8 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422, on Lev 7:18.
[19:8] 9 tn See the note on Lev 17:16 above.
[19:8] 10 sn Regarding “profaned,” see the note on Lev 10:10 above.
[19:8] 11 tn Heb “the holiness of the
[19:8] 12 sn On the “cut off” penalty see the note on Lev 7:20.
[20:17] 13 tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse,” though some English versions translate it as “marry” (e.g., NIV, NCV, TEV, CEV).
[20:17] 14 tn Regarding the “cut off” penalty, see the note on Lev 7:20.
[20:17] 15 tn See the note on Lev 17:16 above.
[20:19] 16 tn Heb “his flesh.”
[20:19] 17 tn See the note on Lev 17:16 above.
[22:16] 18 tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
[22:16] 19 sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.
[53:11] 20 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 21 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 22 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!
[53:11] 23 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[53:12] 24 tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).
[53:12] 25 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 26 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 27 tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
[18:20] 28 tn Heb “lift up, bear.”
[18:20] 29 tn Heb “lift up, bear.”
[18:20] 30 tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”
[9:28] 31 sn An allusion to Isa 53:12.
[9:28] 32 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
[9:28] 33 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.
[9:1] 34 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.
[2:24] 35 tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.
[2:24] 37 tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect 3rd person masculine singular from אָכַל, ’akhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyo’khal, “than he should eat” (comparative preposition מִן, min, “than” + Qal imperfect 3rd person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (ba’adam misheyyo’khal). The same idiom appears in the expanded form אִם…כִּי followed by טוֹב…אֵין (’en tov … ki ’im, “there is nothing better for man than …”) in Eccl 3:12; 8:15.
[2:24] 38 tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (ra’ah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with בְּ (bet) + שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).
[2:24] 40 tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.
[2:24] 41 tn Heb “is from the hand of God.”
[2:24] sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).
