37:6 He made 1 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches.
16:15 “He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, 9 and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate.
16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord 10 and died,
9:1 Now the first covenant, 21 in fact, had regulations for worship and its earthly sanctuary.
1 tn Heb “and he made.”
2 tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the
3 tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”
4 tn Heb “and he shall bring from house to the veil-canopy.”
5 tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).
6 tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the
7 tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).
8 sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.
9 tn Heb “and he shall bring its blood into from house to the veil-canopy.”
10 tn Heb “in their drawing near to the faces of the
11 tn Or “purposed, intended.”
12 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
13 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
14 tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
15 tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).
16 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
17 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
18 tn Grk “for timely help.”
19 tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.
20 sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.
21 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.
22 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).
23 tn Grk “through angels became valid and every violation.”