Leviticus 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ¹  from the herd he must present it as a flawless male; he must present it at the entrance ²  of the Meeting Tent for its ³  acceptance before the Lord.

Leviticus 1:10

Animal from the Flock

1:10 “‘If his offering is from the flock for a burnt offering ⁴  – from the sheep or the goats – he must present a flawless male,

Leviticus 4:32

4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female.

Exodus 12:5

12:5 Your lamb must be ⁵  perfect, ⁶  a male, one year old; ⁷  you may take ⁸  it from the sheep or from the goats.

Matthew 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matthew 27:19

27:19 As ⁹  he was sitting on the judgment seat, ¹⁰  his wife sent a message ¹¹  to him: ¹²  “Have nothing to do with that innocent man; ¹³  I have suffered greatly as a result of a dream ¹⁴  about him today.”

Matthew 27:24

Jesus is Condemned and Mocked

27:24 When ¹⁵  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ¹⁶ 

Matthew 27:54

27:54 Now when the centurion ¹⁷  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁸  the people. When I examined him before you, I ¹⁹  did not find this man guilty ²⁰  of anything you accused him of doing.

Luke 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ²¹  wrong.”

Luke 23:47

23:47 Now when the centurion ²²  saw what had happened, he praised God and said, “Certainly this man was innocent!” ²³ 

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ²⁴  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ²⁵  against him.”

John 19:2

19:2 The soldiers ²⁶  braided ²⁷  a crown of thorns ²⁸  and put it on his head, and they clothed him in a purple robe. ²⁹ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³⁰  minds ³¹  as expressed through ³²  your evil deeds,

Ephesians 5:27

5:27 so that he ³³  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ³⁴ 

Hebrews 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ³⁵  consciences from dead works to worship the living God.

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ³⁶  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁷  in various portions ³⁸  and in various ways ³⁹  to our ancestors ⁴⁰  through the prophets,

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

[1:3]  ¹ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ² tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ³ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[1:10]  ⁴ 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.

[12:5]  ⁵ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ⁶ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ⁷ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ⁸ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[27:19]  ⁹ tn Here δέ (de) has not been translated.

[27:19]  ¹⁰ tn Or “the judge’s seat.”

[27:19]  ¹¹ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ¹² tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ¹³ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ¹⁴ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:24]  ¹⁵ tn Here δέ (de) has not been translated.

[27:24]  ¹⁶ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:54]  ¹⁷ sn See the note on the word centurion in Matt 8:5.

[23:14]  ¹⁸ tn This term also appears in v. 2.

[23:14]  ¹⁹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁰ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:41]  ²¹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:47]  ²² sn See the note on the word centurion in 7:2.

[23:47]  ²³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[19:4]  ²⁴ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ²⁵ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:2]  ²⁶ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ²⁷ tn Or “wove.”

[19:2]  ²⁸ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ²⁹ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[1:21]  ³⁰ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³¹ 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]  ³² 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.

[5:27]  ³³ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

[5:27]  ³⁴ tn Grk “but in order that it may be holy and blameless.”

[9:14]  ³⁵ 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 1739^c 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.

[9:1]  ³⁶ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:1]  ³⁷ tn Or “spoke formerly.”

[1:1]  ³⁸ 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]  ³⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴⁰ tn Grk “to the fathers.”