Imamat 5:6

5:6 and he must bring his penalty for guilt ¹  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ²  on his behalf for ³  his sin.

Imamat 5:10

5:10 The second bird ⁴  he must make a burnt offering according to the standard regulation. ⁵  So the priest will make atonement ⁶  on behalf of this person for ⁷  his sin which he has committed, and he will be forgiven. ⁸ 

Imamat 5:13

5:13 So the priest will make atonement ⁹  on his behalf for his sin which he has committed by doing one of these things, ¹⁰  and he will be forgiven. ¹¹  The remainder of the offering ¹²  will belong to the priest like the grain offering.’” ¹³ 

Imamat 4:26

4:26 Then the priest ¹⁴  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ¹⁵  on his behalf for ¹⁶  his sin and he will be forgiven. ¹⁷ 

Ibrani 9:13-14

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, ¹⁸  9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹⁹  consciences from dead works to worship the living God.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²⁰  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ²¹  in Galilee. ²²  Jesus’ mother ²³  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ²⁴ 

[5:6]  ¹ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ³ tn See the note on 4:26 regarding the use of מִן (min).

[5:10]  ⁴ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ⁵ sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

[5:10]  ⁶ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ⁷ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ⁸ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ¹⁰ tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ¹¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ¹² tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ¹³ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[4:26]  ¹⁴ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ¹⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ¹⁶ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ¹⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[9:13]  ¹⁸ 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).

[9:14]  ¹⁹ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[9:1]  ²⁰ 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.

[2:1]  ²¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²² sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²³ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ²⁴ 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.