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.

Isaiah 52:15

52:15 his form was so marred he no longer looked human ³  –

so now ⁴  he will startle ⁵  many nations.

Kings will be shocked by his exaltation, ⁶ 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

Romans 5:6-11

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁷  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ⁸  by his blood, ⁹  we will be saved through him from God’s wrath. 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? 5:11 Not ¹¹  only this, but we also rejoice ¹²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 5:15-21

5:15 But the gracious gift is not like the transgression. ¹³  For if the many died through the transgression of the one man, ¹⁴  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ¹⁵  For judgment, resulting from the one transgression, ¹⁶  led to condemnation, but ¹⁷  the gracious gift from the many failures ¹⁸  led to justification. 5:17 For if, by the transgression of the one man, ¹⁹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ²⁰  just as condemnation ²¹  for all people ²²  came ²³  through one transgression, ²⁴  so too through the one righteous act ²⁵  came righteousness leading to life ²⁶  for all people. 5:19 For just as through the disobedience of the one man ²⁷  many ²⁸  were made sinners, so also through the obedience of one man ²⁹  many ³⁰  will be made righteous. 5:20 Now the law came in ³¹  so that the transgression ³²  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Hebrews 12:24

12:24 and to Jesus, the mediator ³³  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ³⁴ 

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ³⁵  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ³⁶  whom he appointed heir of all things, and through whom he created the world. ³⁷ 

[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.

[52:15]  ³ tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

[52:15]  ⁴ tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

[52:15]  ⁵ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

[52:15]  ⁶ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[5:7]  ⁷ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:9]  ⁸ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁹ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ¹⁰ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

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

[5:11]  ¹² tn Or “exult, boast.”

[5:15]  ¹³ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ¹⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ¹⁵ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹⁶ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹⁸ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ¹⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ²⁰ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ²¹ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ²² tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ²³ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ²⁴ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ²⁵ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ²⁶ tn Grk “righteousness of life.”

[5:19]  ²⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²⁸ tn Grk “the many.”

[5:19]  ²⁹ sn One man refers here to Jesus Christ.

[5:19]  ³⁰ tn Grk “the many.”

[5:20]  ³¹ tn Grk “slipped in.”

[5:20]  ³² tn Or “trespass.”

[12:24]  ³³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ³⁴ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[12:1]  ³⁵ tn Grk “having such a great cloud of witnesses surrounding us.”

[1:2]  ³⁶ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ³⁷ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.