Leviticus 4:20

4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. ¹  So the priest will make atonement ²  on their behalf and they will be forgiven. ³ 

Leviticus 4:26

4:26 Then the priest ⁴  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ⁵  on his behalf for ⁶  his sin and he will be forgiven. ⁷ 

Leviticus 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ⁸  on his behalf and he will be forgiven. ⁹ 

Leviticus 4:35

4:35 Then the one who brought the offering ¹⁰  must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement ¹¹  on his behalf for his sin which he has committed and he will be forgiven. ¹² 

Leviticus 12:7

12:7 The priest ¹³  is to present it before the Lord and make atonement ¹⁴  on her behalf, and she will be clean ¹⁵  from her flow of blood. ¹⁶  This is the law of the one who bears a child, for the male or the female child.

Leviticus 14:18

14:18 and the remainder of the olive oil ¹⁷  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Numbers 15:25

15:25 And the priest is to make atonement ¹⁸  for the whole community of the Israelites, and they will be forgiven, ¹⁹  because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense.

Numbers 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ²⁰  and has made atonement ²¹  for the Israelites.’”

Matthew 3:17

3:17 And ²²  a voice from heaven said, ²³  “This is my one dear Son; ²⁴  in him ²⁵  I take great delight.” ²⁶ 

Ephesians 1:6

1:6 to the praise of the glory of his grace ²⁷  that he has freely bestowed on us in his dearly loved Son. ²⁸ 

Hebrews 1:3

1:3 The Son is ²⁹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³⁰  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³¹ 

[4:20]  ¹ sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”

[4:20]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:20]  ³ tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”

[4:26]  ⁴ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁶ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:31]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ⁹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ¹⁰ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

[4:35]  ¹¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ¹² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[12:7]  ¹³ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ¹⁴ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ¹⁵ tn Or “she will be[come] pure.”

[12:7]  ¹⁶ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[14:18]  ¹⁷ tn Heb “and the remainder in the oil.”

[15:25]  ¹⁸ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

[15:25]  ¹⁹ tn Or “they will be forgiven.”

[25:13]  ²⁰ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ²¹ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[3:17]  ²² tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ²³ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ²⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  ²⁵ tn Grk “in whom.”

[3:17]  ²⁶ tn Or “with whom I am well pleased.”

[1:6]  ²⁷ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ²⁸ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:3]  ²⁹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³⁰ tn Grk “by the word of his power.”

[1:3]  ³¹ sn An allusion to Ps 110:1, quoted often in Hebrews.