Leviticus 1:4

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ¹  on his behalf.

Leviticus 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ² 

Daniel 9:24

9:24 “Seventy weeks ³  have been determined

concerning your people and your holy city

to put an end to ⁴  rebellion,

to bring sin ⁵  to completion, ⁶ 

to atone for iniquity,

to bring in perpetual ⁷  righteousness,

to seal up ⁸  the prophetic vision, ⁹ 

and to anoint a most holy place. ¹⁰ 

Romans 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹¹  in the hope of God’s glory.

Colossians 1:19-21

1:19 For God ¹²  was pleased to have all his ¹³  fullness dwell ¹⁴  in the Son ¹⁵ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁶  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁷  minds ¹⁸  as expressed through ¹⁹  your evil deeds,

Ephesians 2:16

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ²⁰ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²¹  minds ²²  as expressed through ²³  your evil deeds,

Hebrews 2:17

2:17 Therefore he had ²⁴  to be made like his brothers and sisters ²⁵  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ²⁶  for the sins of the people.

Hebrews 9:22-23

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches ²⁷  of the things in heaven to be purified with these sacrifices, ²⁸  but the heavenly things themselves required ²⁹  better sacrifices than these.

[1:4]  ¹ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[6:30]  ² tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[9:24]  ³ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ⁴ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ⁵ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁶ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ⁷ tn Or “everlasting.”

[9:24]  ⁸ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ⁹ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁰ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[5:2]  ¹¹ tn Or “exult, boast.”

[1:19]  ¹² tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹³ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹⁴ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ¹⁶ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ¹⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁸ 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]  ¹⁹ 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.

[2:16]  ²⁰ tn Grk “by killing the hostility in himself.”

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

[1:21]  ²² 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]  ²³ 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.

[2:17]  ²⁴ tn Or “he was obligated.”

[2:17]  ²⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ²⁶ tn Or “propitiation.”

[9:23]  ²⁷ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁸ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²⁹ tn Grk “the heavenly things themselves with better sacrifices than these.”