Leviticus 1:10-13

Animal from the Flock

1:10 “‘If his offering is from the flock for a burnt offering ¹  – from the sheep or the goats – he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering ²  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

Leviticus 5:6-10

5:6 and he must bring his penalty for guilt ³  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ⁴  on his behalf for ⁵  his sin.

5:7 “‘If he cannot afford an animal from the flock, ⁶  he must bring his penalty for guilt for his sin that he has committed, ⁷  two turtledoves or two young pigeons, ⁸  to the Lord, one for a sin offering and one for a burnt offering. 5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest ⁹  must pinch ¹⁰  its head at the nape of its neck, but must not sever the head from the body. ¹¹  5:9 Then he must sprinkle ¹²  some of the blood of the sin offering on the wall of the altar, and the remainder of the blood ¹³  must be squeezed out at the base of the altar – it is a sin offering. 5:10 The second bird ¹⁴  he must make a burnt offering according to the standard regulation. ¹⁵  So the priest will make atonement ¹⁶  on behalf of this person for ¹⁷  his sin which he has committed, and he will be forgiven. ¹⁸ 

Leviticus 14:22

14:22 and two turtledoves or two young pigeons, ¹⁹  which are within his means. ²⁰  One will be a sin offering and the other a burnt offering. ²¹ 

Leviticus 15:14

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ²²  and he is to present himself ²³  before the Lord at the entrance of the Meeting Tent and give them to the priest,

Leviticus 15:29

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ²⁴  and she must bring them to the priest at the entrance of the Meeting Tent,

Numbers 6:10

6:10 On the eighth day he is to bring ²⁵  two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting.

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ²⁶  when the time came for their ²⁷  purification according to the law of Moses, Joseph and Mary ²⁸  brought Jesus ²⁹  up to Jerusalem ³⁰  to present him to the Lord

John 1:29

1:29 On the next day John ³¹  saw Jesus coming toward him and said, “Look, the Lamb of God ³²  who takes away the sin of the world!

John 1:2

1:2 The Word ³³  was with God in the beginning.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³⁴  minds ³⁵  as expressed through ³⁶  your evil deeds,

Hebrews 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ³⁷ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁸  in various portions ³⁹  and in various ways ⁴⁰  to our ancestors ⁴¹  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴²  in various portions ⁴³  and in various ways ⁴⁴  to our ancestors ⁴⁵  through the prophets,

[1:10]  ¹ tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.

[1:12]  ² tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[5:6]  ³ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ⁴ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ⁵ tn See the note on 4:26 regarding the use of מִן (min).

[5:7]  ⁴ tn Heb “and if his hand does not reach enough of a flock animal” (see the note on v. 11 below). The term translated “animal from the flock” (שֶׂה, seh) is often translated “lamb” (e.g., KJV, NASB, NIV, NCV) or “sheep” (e.g., NRSV, TEV, NLT), but it clearly includes either a sheep or a goat here (cf. v. 6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. 4:3). Some English versions use the more generic “animal” (e.g., NAB, CEV).

[5:7]  ⁵ tn Heb “and he shall bring his guilt which he sinned,” which is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” The words “for his sin” have been left out in v. 7, and “to the Lord” has been moved so that it follows the mention of the birds.

[5:7]  ⁶ tn See the note on Lev 1:14 above.

[5:8]  ⁵ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

[5:8]  ⁶ sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).

[5:8]  ⁷ tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

[5:9]  ⁶ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).

[5:9]  ⁷ tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.

[5:10]  ⁷ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ⁸ sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

[5:10]  ⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ¹⁰ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ¹¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[14:22]  ⁸ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  ⁹ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ¹⁰ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[15:14]  ⁹ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ¹⁰ tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[15:29]  ¹⁰ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[6:10]  ¹¹ tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.

[2:22]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ¹³ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  ¹⁴ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:29]  ¹³ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ¹⁴ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:2]  ¹⁴ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[1:21]  ¹⁵ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁶ 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]  ¹⁷ 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.

[7:1]  ¹⁶ sn A series of quotations from Gen 14:17-19.

[1:1]  ¹⁷ tn Or “spoke formerly.”

[1:1]  ¹⁸ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²⁰ tn Grk “to the fathers.”

[1:1]  ¹⁸ tn Or “spoke formerly.”

[1:1]  ¹⁹ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ²⁰ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²¹ tn Grk “to the fathers.”