Romans 5:11

5:11 Not ¹  only this, but we also rejoice ²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Romans 8:32

8:32 Indeed, he who ³  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Leviticus 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ⁴ 

Leviticus 6:2

6:2 “When a person sins and commits a trespass ⁵  against the Lord by deceiving his fellow citizen ⁶  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ⁷ 

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁸  from the Meeting Tent: ⁹ 

Ezekiel 45:20

45:20 This is what you must do on the seventh day of the month for anyone who sins inadvertently or through ignorance; so you will make atonement for the temple.

Daniel 9:24

9:24 “Seventy weeks ¹⁰  have been determined

concerning your people and your holy city

to put an end to ¹¹  rebellion,

to bring sin ¹²  to completion, ¹³ 

to atone for iniquity,

to bring in perpetual ¹⁴  righteousness,

to seal up ¹⁵  the prophetic vision, ¹⁶ 

and to anoint a most holy place. ¹⁷ 

Ephesians 2:16

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ¹⁸ 

Hebrews 2:17

2:17 Therefore he had ¹⁹  to be made like his brothers and sisters ²⁰  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ²¹  for the sins of the people.

[5:11]  ¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ² tn Or “exult, boast.”

[8:32]  ³ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[6:30]  ⁴ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[6:2]  ⁵ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ⁶ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ⁷ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[1:1]  ⁸ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ⁹ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[9:24]  ¹⁰ 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]  ¹¹ 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]  ¹² tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹³ 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]  ¹⁴ tn Or “everlasting.”

[9:24]  ¹⁵ 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]  ¹⁶ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁷ 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.

[2:16]  ¹⁸ tn Grk “by killing the hostility in himself.”

[2:17]  ¹⁹ tn Or “he was obligated.”

[2:17]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ²¹ tn Or “propitiation.”