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.

Keluaran 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ⁴  outside the camp. ⁵  It is the purification offering. ⁶ 

Keluaran 30:10

30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ⁷  once in the year ⁸  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ⁹ 

Bilangan 8:8

8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. ¹⁰ 

Ezra 8:35

8:35 The exiles who were returning from the captivity offered burnt offerings to the God of Israel – twelve bulls for all Israel, ninety-six rams, seventy-seven male lambs, along with twelve male goats as a sin offering. All this was a burnt offering to the Lord.

Roma 8:3

8:3 For God achieved what the law could not do because ¹¹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:2

8:2 For the law of the life-giving Spirit ¹²  in Christ Jesus has set you ¹³  free from the law of sin and death.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁴  minds ¹⁵  as expressed through ¹⁶  your evil deeds,

Ibrani 5:3

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Ibrani 7:27-28

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 7:28 For the law appoints as high priests men subject to weakness, ¹⁷  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

[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).

[29:14]  ⁴ tn Heb “burn with fire.”

[29:14]  ⁵ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁶ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[30:10]  ⁷ tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ⁸ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ⁹ sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[8:8]  ¹⁰ sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.

[8:3]  ¹¹ tn Grk “in that.”

[8:2]  ¹² tn Grk “for the law of the Spirit of life.”

[8:2]  ¹³ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:21]  ¹⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁵ 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]  ¹⁶ 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.

[7:28]  ¹⁷ sn See Heb 5:2 where this concept was introduced.