Leviticus 9:7

9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; ¹  and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”

Ezra 10:18-19

Those Who Had Taken Foreign Wives

10:18 It was determined ²  that from the descendants of the priests, the following had taken foreign wives: from the descendants of Jeshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah. 10:19 (They gave their word ³  to send away their wives; their guilt offering was a ram from the flock for their guilt.)

Job 1:5

1:5 When ⁴  the days of their feasting were finished, ⁵  Job would send ⁶  for them and sanctify ⁷  them; he would get up early ⁸  in the morning and offer burnt offerings according to ⁹  the number of them all. For Job thought, “Perhaps ¹⁰  my children ¹¹  have sinned and cursed ¹²  God in their hearts.” This was Job’s customary practice. ¹³ 

Ezekiel 43:19

43:19 you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign Lord.

Ezekiel 43:27

43:27 When the prescribed period is over, ¹⁴  on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; ¹⁵  I will accept you, declares the sovereign Lord.”

Hebrews 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

[9:7]  ¹ tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).

[10:18]  ² tn Heb “found.”

[10:19]  ³ tn Heb “hand.”

[1:5]  ⁴ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ⁵ tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ⁶ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ⁷ tn Or “purify.”

[1:5]  ⁸ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  ⁹ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ¹⁰ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ¹¹ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ¹² tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ¹³ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[43:27]  ¹⁴ tn Heb “and they will complete the days.”

[43:27]  ¹⁵ sn The people also could partake of the food of the peace offering (Lev 3).