Leviticus 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ¹  in that he hears a public curse against one who fails to testify ²  and he is a witness (he either saw or knew what had happened ³ ) and he does not make it known, ⁴  then he will bear his punishment for iniquity. ⁵ 

Leviticus 7:18

7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, ⁶  and the person who eats from it will bear his punishment for iniquity. ⁷ 

Leviticus 19:8

19:8 and the one who eats it will bear his punishment for iniquity ⁸  because he has profaned ⁹  what is holy to the Lord. ¹⁰  That person will be cut off from his people. ¹¹ 

Leviticus 20:17

20:17 “‘If a man has sexual intercourse with ¹²  his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. ¹³  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. ¹⁴ 

Leviticus 20:19-20

20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. ¹⁵  They must bear their punishment for iniquity. ¹⁶  20:20 If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Numbers 19:19-20

19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, ¹⁷  and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.

Isaiah 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹⁸ 

“My servant ¹⁹  will acquit many, ²⁰ 

for he carried their sins. ²¹ 

John 13:8

13:8 Peter said to him, “You will never wash my feet!” ²²  Jesus replied, ²³  “If I do not wash you, you have no share with me.” ²⁴ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ²⁵  to those who eagerly await him he will appear a second time, not to bear sin ²⁶  but to bring salvation. ²⁷ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²⁸  in fact, had regulations for worship and its earthly sanctuary.

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.

[5:1]  ¹ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  ² tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ³ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ⁴ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ⁵ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[7:18]  ⁶ tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”

[7:18]  ⁷ tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”

[19:8]  ⁸ tn See the note on Lev 17:16 above.

[19:8]  ⁹ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ¹⁰ tn Heb “the holiness of the Lord.”

[19:8]  ¹¹ sn On the “cut off” penalty see the note on Lev 7:20.

[20:17]  ¹² tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse,” though some English versions translate it as “marry” (e.g., NIV, NCV, TEV, CEV).

[20:17]  ¹³ tn Regarding the “cut off” penalty, see the note on Lev 7:20.

[20:17]  ¹⁴ tn See the note on Lev 17:16 above.

[20:19]  ¹⁵ tn Heb “his flesh.”

[20:19]  ¹⁶ tn See the note on Lev 17:16 above.

[19:19]  ¹⁷ tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.

[53:11]  ¹⁸ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ¹⁹ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ²⁰ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ²¹ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[13:8]  ²² tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ²³ tn Grk “Jesus answered him.”

[13:8]  ²⁴ tn Or “you have no part in me.”

[9:28]  ²⁵ sn An allusion to Isa 53:12.

[9:28]  ²⁶ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ²⁷ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ²⁸ 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.