Leviticus 16:34

16:34 This is to be a perpetual statute for you ¹  to make atonement for the Israelites for ²  all their sins once a year.” ³  So he did just as the Lord had commanded Moses. ⁴ 

Isaiah 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ⁵ 

he will see descendants and enjoy long life, ⁶ 

and the Lord’s purpose will be accomplished through him.

Daniel 9:24

9:24 “Seventy weeks ⁷  have been determined

concerning your people and your holy city

to put an end to ⁸  rebellion,

to bring sin ⁹  to completion, ¹⁰ 

to atone for iniquity,

to bring in perpetual ¹¹  righteousness,

to seal up ¹²  the prophetic vision, ¹³ 

and to anoint a most holy place. ¹⁴ 

Zechariah 3:9

3:9 As for the stone ¹⁵  I have set before Joshua – on the one stone there are seven eyes. ¹⁶  I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. ¹⁷ 

Romans 5:10-11

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? 5:11 Not ¹⁸  only this, but we also rejoice ¹⁹  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Hebrews 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ²⁰  eternal redemption.

Hebrews 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Hebrews 10:10

10:10 By his will ²¹  we have been made holy through the offering of the body of Jesus Christ once for all.

Hebrews 10:14

10:14 For by one offering he has perfected for all time those who are made holy.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ²² 

Hebrews 2:2

2:2 For if the message spoken through angels ²³  proved to be so firm that every violation ²⁴  or disobedience received its just penalty,

Hebrews 4:10

4:10 For the one who enters God’s ²⁵  rest has also rested from his works, just as God did from his own works.

Hebrews 5:6

5:6 as also in another place God ²⁶  says, “You are a priest forever in the order of Melchizedek.” ²⁷ 

[16:34]  ¹ tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

[16:34]  ² tn Heb “from”; see note on 4:26.

[16:34]  ³ tn Heb “one [feminine] in the year.”

[16:34]  ⁴ tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.

[53:10]  ⁵ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ⁶ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[9:24]  ⁷ 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]  ⁸ 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]  ⁹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁰ 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]  ¹¹ tn Or “everlasting.”

[9:24]  ¹² 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]  ¹³ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁴ 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.

[3:9]  ¹⁵ sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).

[3:9]  ¹⁶ tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.

[3:9]  ¹⁷ sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).

[5:11]  ¹⁸ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁹ tn Or “exult, boast.”

[9:12]  ²⁰ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[10:10]  ²¹ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:1]  ²² tn Grk “those who approach.”

[2:2]  ²³ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ²⁴ tn Grk “through angels became valid and every violation.”

[4:10]  ²⁵ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[5:6]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ²⁷ sn A quotation from Ps 110:4.