4:3 “‘If the high priest 4 sins so that the people are guilty, 5 on account of the sin he has committed he must present a flawless young bull to the Lord 6 for a sin offering. 7
4:13 “‘If the whole congregation of Israel strays unintentionally 8 and the matter is not noticed by 9 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 10 so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed 11 becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter 12 the bull before the Lord. 4:16 Then the high priest 13 must bring some of the blood of the bull to the Meeting Tent, 4:17 and that priest must dip his finger in the blood 14 and sprinkle 15 some of the blood seven times 16 before the Lord toward 17 the front of the veil-canopy. 18 4:18 He must put some of the blood on the horns of the altar 19 which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:19 “‘Then the priest 20 must take all its fat 21 and offer the fat 22 up in smoke on the altar. 4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. 23 So the priest will make atonement 24 on their behalf and they will be forgiven. 25 4:21 He 26 must bring the rest of the bull outside the camp 27 and burn it just as he burned the first bull – it is the sin offering of the assembly.
4:22 “‘Whenever 28 a leader, by straying unintentionally, 29 sins and violates one of the commandments of the Lord his God which must not be violated, 30 and he pleads guilty, 4:23 or his sin that he committed 31 is made known to him, 32 he must bring a flawless male goat as his offering. 33 4:24 He must lay his hand on the head of the male goat and slaughter 34 it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest 35 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 36 on his behalf for 37 his sin and he will be forgiven. 38
4:27 “‘If an ordinary individual 39 sins by straying unintentionally 40 when he violates one of the Lord’s commandments which must not be violated, 41 and he pleads guilty 4:28 or his sin that he committed 42 is made known to him, 43 he must bring a flawless female goat 44 as his offering for the sin 45 that he committed. 4:29 He must lay his hand on the head of the sin offering and slaughter 46 the sin offering in the place where the burnt offering is slaughtered. 4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement 47 on his behalf and he will be forgiven. 48
4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female. 4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered. 4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering 49 must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement 50 on his behalf for his sin which he has committed and he will be forgiven. 51
53:5 He was wounded because of 52 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 53
because of his wounds we have been healed. 54
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 55
he will see descendants and enjoy long life, 56
and the Lord’s purpose will be accomplished through him.
53:2 He sprouted up like a twig before God, 57
like a root out of parched soil; 58
he had no stately form or majesty that might catch our attention, 59
no special appearance that we should want to follow him. 60
1:21 And you were at one time strangers and enemies in your 61 minds 62 as expressed through 63 your evil deeds,
1 tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the
2 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
3 tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”
4 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
5 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
6 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
7 sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.
8 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
9 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
10 tn Heb “and they do one from all the commandments of the
11 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
12 tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”
13 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).
14 tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.
15 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).
16 tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).
17 tn See the note on v. 6 above.
18 tn See the note on v. 6 above.
19 sn See v. 7, where this altar is identified as the altar of fragrant incense.
20 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
21 tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”
22 tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.
23 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
24 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
25 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
26 sn See the note on the word “slaughter” in v. 15.
27 tn Heb “And he shall bring out the bull to from outside to the camp.”
28 tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”
29 tn See the Lev 4:2 note on “straying.”
30 tn Heb “and does one from all the commandments of the
31 tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”
32 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.
33 tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”
34 tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.
35 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.
36 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
37 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.”
38 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
39 tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”
40 tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”
41 tn Heb “by doing it, one from the commandments of the
42 tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”
43 tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).
44 tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”
45 tn Heb “on his sin.”
46 tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).
47 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
48 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
49 tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).
50 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
51 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
52 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
53 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
54 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
55 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
56 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
57 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.
58 sn The metaphor in this verse suggests insignificance.
59 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.
60 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.
61 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
62 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
63 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.