Discovery BoxExodus 24:7-8
Context24:7 He took the Book of the Covenant 1 and read it aloud 2 to the people, and they said, “We are willing to do and obey 3 all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on 4 the people and said, “This is the blood of the covenant 5 that the Lord has made with you in accordance with all these words.”
Leviticus 17:11
Context17:11 for the life of every living thing 6 is in the blood. 7 So I myself have assigned it to you 8 on the altar to make atonement for your lives, for the blood makes atonement by means of the life. 9
Jeremiah 31:31
Context31:31 “Indeed, a time is coming,” says the Lord, 10 “when I will make a new covenant 11 with the people of Israel and Judah. 12
Zechariah 9:11
Context9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.
Mark 14:24
Context14:24 He said to them, “This is my blood, the blood 13 of the covenant, 14 that is poured out for many.
Luke 22:19
Context22:19 Then 15 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 16 which is given for you. 17 Do this in remembrance of me.”
Luke 22:1
Context22:1 Now the Feast of Unleavened Bread, 18 which is called the Passover, was approaching.
Colossians 1:25
Context1:25 I became a servant of the church according to the stewardship 19 from God – given to me for you – in order to complete 20 the word of God,
Hebrews 9:14-22
Context9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 21 consciences from dead works to worship the living God.
9:15 And so he is the mediator 22 of a new covenant, so that those who are called may receive the eternal inheritance he has promised, 23 since he died 24 to set them free from the violations committed under the first covenant. 9:16 For where there is a will, the death of the one who made it must be proven. 25 9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 9:18 So even the first covenant was inaugurated with blood. 26 9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” 27 9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.
Hebrews 10:4-14
Context10:4 For the blood of bulls and goats cannot take away sins. 28 10:5 So when he came into the world, he said,
“Sacrifice and offering you did not desire, but a body you prepared for me.
10:6 “Whole burnt offerings and sin-offerings you took no delight in.
10:7 “Then I said, ‘Here I am: 29 I have come – it is written of me in the scroll of the book – to do your will, O God.’” 30
10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” 31 (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” 32 He does away with 33 the first to establish the second. 10:10 By his will 34 we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day 35 serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest 36 had offered one sacrifice for sins for all time, he sat down at the right hand 37 of God, 10:13 where he is now waiting 38 until his enemies are made a footstool for his feet. 39 10:14 For by one offering he has perfected for all time those who are made holy.
Hebrews 13:20
Context13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,
[24:7] 1 tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.
[24:7] 2 tn Heb “read it in the ears of.”
[24:7] 3 tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.
[24:8] 4 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
[24:8] 5 sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
[17:11] 6 tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”
[17:11] 7 tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).
[17:11] 8 tn Heb “And I myself have given it to you.”
[17:11] 9 tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.
[31:31] 10 tn Heb “Oracle of the
[31:31] 11 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 12 tn Heb “the house of Israel and the house of Judah.”
[14:24] 13 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[14:24] 14 tc Most
[22:19] 15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 16 tc Some important Western
[22:19] 17 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:1] 18 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[1:25] 19 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 20 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[9:14] 21 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 1739c 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.
[9:15] 22 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
[9:15] 23 tn Grk “the promise of the eternal inheritance.”
[9:15] 24 tn Grk “a death having occurred.”
[9:16] 25 tn Grk “there is a necessity for the death of the one who made it to be proven.”
[9:18] 26 sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.
[9:20] 27 tn Grk “which God commanded for you (or in your case).”
[10:4] 28 tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”
[10:7] 29 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[10:7] 30 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
[10:8] 31 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
[10:9] 32 tc The majority of
[10:10] 34 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:11] 35 tn Or “daily,” “every day.”
[10:12] 36 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
[10:12] 37 sn An allusion to Ps 110:1.
