Leviticus 3:2

3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ¹ 

Leviticus 3:8

3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash ²  its blood against the altar’s sides.

Leviticus 3:13

3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides.

Leviticus 4:4

4:4 He must bring the bull to the entrance of the Meeting Tent before the Lord, lay his hand on the head of the bull, and slaughter the bull before the Lord.

Leviticus 4:15

4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter ³  the bull before the Lord.

Leviticus 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ⁴  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Leviticus 4:29

4:29 He must lay his hand on the head of the sin offering and slaughter ⁵  the sin offering in the place where the burnt offering is slaughtered.

Leviticus 8:14

Consecration Offerings

8:14 Then he brought near the sin offering bull ⁶  and Aaron and his sons laid their hands on the head of the sin offering bull,

Leviticus 8:22

8:22 Then he presented the second ram, the ram of ordination, ⁷  and Aaron and his sons laid their hands on the head of the ram

Leviticus 16:21

16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, ⁸  and thus he is to put them ⁹  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. ¹⁰ 

Exodus 29:10

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ¹¹  their hands on the head ¹²  of the bull.

Exodus 29:15

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head,

Exodus 29:19

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head,

Numbers 8:12

8:12 When ¹³  the Levites lay their hands on the heads of the bulls, offer ¹⁴  the one for a purification offering and the other for a whole burnt offering to the Lord, ¹⁵  to make atonement for the Levites.

Isaiah 53:4-6

53:4 But he lifted up our illnesses,

he carried our pain; ¹⁶ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ¹⁷ 

53:5 He was wounded because of ¹⁸  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ¹⁹ 

because of his wounds we have been healed. ²⁰ 

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ²¹ 

Isaiah 53:2

53:2 He sprouted up like a twig before God, ²² 

like a root out of parched soil; ²³ 

he had no stately form or majesty that might catch our attention, ²⁴ 

no special appearance that we should want to follow him. ²⁵ 

Colossians 1:20-21

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁶  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 ²⁷  minds ²⁸  as expressed through ²⁹  your evil deeds,

[3:2]  ¹ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[3:8]  ² tn See the note on this term at 1:5.

[4:15]  ³ 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.”

[4:24]  ⁴ 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.

[4:29]  ⁵ tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).

[8:14]  ⁶ sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).

[8:22]  ⁷ tn For “ordination offering” see Lev 7:37

[16:21]  ⁸ tn Heb “transgressions to all their sins.”

[16:21]  ⁹ tn Heb “and he shall give them.”

[16:21]  ¹⁰ tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[29:10]  ¹¹ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ¹² sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.

[8:12]  ¹³ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ¹⁴ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ¹⁵ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[53:4]  ¹⁶ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ¹⁷ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:5]  ¹⁸ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ¹⁹ 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.”

[53:5]  ²⁰ 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.

[53:6]  ²¹ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[53:2]  ²² 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.

[53:2]  ²³ sn The metaphor in this verse suggests insignificance.

[53:2]  ²⁴ 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.

[53:2]  ²⁵ 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.

[1:20]  ²⁶ 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]  ²⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁸ 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]  ²⁹ 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.