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The Seventh Seal

Now[a] when the Lamb[b] opened the seventh seal there was silence in heaven for about half an hour. Then[c] I saw the seven angels who stand before God, and seven trumpets were given to them. Another[d] angel holding[e] a golden censer[f] came and was stationed[g] at the altar. A[h] large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. The[i] smoke coming from the incense,[j] along with the prayers of the saints, ascended before God from the angel’s hand. Then[k] the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring,[l] flashes of lightning, and an earthquake.

Now[m] the seven angels holding[n] the seven trumpets prepared to blow them.

The[o] first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that[p] a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

Then[q] the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A[r] third of the sea became blood, and a third of the creatures[s] living in the sea died, and a third of the ships were completely destroyed.[t]

10 Then[u] the third angel blew his trumpet, and a huge star burning like a torch fell from the sky;[v] it landed[w] on a third of the rivers and on the springs of water. 11 (Now[x] the name of the star is[y] Wormwood.)[z] So[aa] a third of the waters became wormwood,[ab] and many people died from these waters because they were poisoned.[ac]

12 Then[ad] the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day[ae] and for a third of the night likewise. 13 Then[af] I looked, and I heard an[ag] eagle[ah] flying directly overhead,[ai] proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!”[aj]

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Footnotes

  1. Revelation 8:1 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
  2. Revelation 8:1 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
  3. Revelation 8:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  4. Revelation 8:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Revelation 8:3 tn Grk “having.”
  6. Revelation 8:3 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
  7. Revelation 8:3 tn The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
  8. Revelation 8:3 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  9. Revelation 8:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  10. Revelation 8:4 tn The expression τῶν θυμιαμάτων (tōn thumiamatōn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
  11. Revelation 8:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  12. Revelation 8:5 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
  13. Revelation 8:6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  14. Revelation 8:6 tn Grk “having.”
  15. Revelation 8:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  16. Revelation 8:7 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
  17. Revelation 8:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  18. Revelation 8:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Revelation 8:9 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
  20. Revelation 8:9 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something—‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
  21. Revelation 8:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  22. Revelation 8:10 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
  23. Revelation 8:10 tn Grk “fell.”
  24. Revelation 8:11 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
  25. Revelation 8:11 tn Grk “is called,” but this is somewhat redundant in contemporary English.
  26. Revelation 8:11 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
  27. Revelation 8:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
  28. Revelation 8:11 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
  29. Revelation 8:11 tn Grk “and many of the men died from these waters because they were bitter.”
  30. Revelation 8:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  31. Revelation 8:12 tn Grk “the day did not shine [with respect to] the third of it.”
  32. Revelation 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  33. Revelation 8:13 tn Grk “one eagle.”
  34. Revelation 8:13 tc MA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by א A 046 MK and several versions. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
  35. Revelation 8:13 tn Concerning the word μεσουράνημα (mesouranēma), L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
  36. Revelation 8:13 tn Grk “about to sound their trumpets,” but this is redundant in English.

The sons of Aaron, the priests, must blow the trumpets, and they will be to you for an eternal ordinance throughout your generations. If you go to war in your land against an adversary who opposes[a] you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved[b] from your enemies.

10 “Also, in the time when you rejoice, such as[c] on your appointed festivals or[d] at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may[e] become[f] a memorial for you before your God: I am the Lord your God.”

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Footnotes

  1. Numbers 10:9 tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”
  2. Numbers 10:9 tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea—the Israelites would be spared because God remembered them.
  3. Numbers 10:10 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”
  4. Numbers 10:10 tn The vav (ו) is taken here in its alternative use and translated “or.”
  5. Numbers 10:10 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
  6. Numbers 10:10 tn The verb הָיָה (hayah, “to be”) has the meaning “to become” when followed by the preposition ל (lamed).

The Lord[a] said to the man dressed in linen, “Go between the wheelwork[b] underneath the cherubim.[c] Fill your hands with burning coals from among the cherubim and scatter them over the city.” He went as I watched.

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Footnotes

  1. Ezekiel 10:2 tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.
  2. Ezekiel 10:2 tn The Hebrew term often refers to chariot wheels (Isa 28:28; Ezek 23:24; 26:10).
  3. Ezekiel 10:2 tc The LXX, Syriac, Vulgate, and Targum mss read plural “cherubim,” while the MT is singular here, “cherub.” The plural ending was probably omitted in copying the MT due to the similar beginning of the next word.

The Angel with the Little Scroll

10 Then[a] I saw another powerful angel descending from heaven, wrapped[b] in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire.[c] He held[d] in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. Then[e] he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. When the seven thunders spoke, I was preparing to write, but[f] just then[g] I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” Then[h] the angel I saw standing on the sea and on the land raised his right hand to heaven and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay![i] But in the days[j] when the seventh angel is about to blow his trumpet, the mystery of God is completed,[k] just as he has[l] proclaimed to his servants[m] the prophets.” Then[n] the voice I had heard from heaven began to speak[o] to me[p] again,[q] “Go and take the open[r] scroll in the hand of the angel who is standing on the sea and on the land.” So[s] I went to the angel and asked him to give me the little scroll. He[t] said to me, “Take the scroll[u] and eat it. It[v] will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10 So[w] I took the little scroll from the angel’s hand and ate it, and it did taste[x] as sweet as honey in my mouth, but[y] when I had eaten it, my stomach became bitter. 11 Then[z] they[aa] told me: “You must prophesy again about many peoples, nations,[ab] languages, and kings.”

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Footnotes

  1. Revelation 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  2. Revelation 10:1 tn Or “clothed.”
  3. Revelation 10:1 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
  4. Revelation 10:2 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
  5. Revelation 10:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  6. Revelation 10:4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  7. Revelation 10:4 tn The words “just then” are not in the Greek text, but are implied.
  8. Revelation 10:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  9. Revelation 10:6 tn On this phrase see BDAG 1092 s.v. χρόνος.
  10. Revelation 10:7 tn Grk “But in the days of the voice of the seventh angel.”
  11. Revelation 10:7 tn The aorist ἐτελέσθη (etelesthē) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
  12. Revelation 10:7 tn The time of the action described by the aorist εὐηγγέλισεν (euēngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesthē). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
  13. Revelation 10:7 tn See the note on the word “servants” in 1:1.
  14. Revelation 10:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  15. Revelation 10:8 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
  16. Revelation 10:8 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (metemou, “with me”) was translated as “to me.”
  17. Revelation 10:8 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
  18. Revelation 10:8 tn The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.
  19. Revelation 10:9 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
  20. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  21. Revelation 10:9 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  22. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  23. Revelation 10:10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
  24. Revelation 10:10 tn Grk “it was.” The idea of taste is implied.
  25. Revelation 10:10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  26. Revelation 10:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  27. Revelation 10:11 tn The referent of “they” is not clear in the Greek text.
  28. Revelation 10:11 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?” Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky[a] and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters[b] the holy people has been exhausted, all these things will be finished.”

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Footnotes

  1. Daniel 12:7 tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
  2. Daniel 12:7 tc The present translation reads יַד־נֹפֵץ (yad nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets yad, “to shatter the hand”).

The Fate of the Two Witnesses

11 Then[a] a measuring rod[b] like a staff was given to me, and I was told,[c] “Get up and measure the temple of God, and the altar, and the ones who worship there. But[d] do not measure the outer courtyard[e] of the temple; leave it out,[f] because it has been given to the Gentiles,[g] and they will trample on the holy city[h] for forty-two months. And I will grant my two witnesses authority[i] to prophesy for 1,260 days, dressed in sackcloth.” (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)[j] If[k] anyone wants to harm them, fire comes out of their mouths[l] and completely consumes[m] their enemies. If[n] anyone wants to harm them, they must be killed this way. These two have the power[o] to close up the sky so that it does not rain during the time[p] they are prophesying. They[q] have power[r] to turn the waters to blood and to strike the earth with every kind of plague whenever they want. When[s] they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer[t] them and kill them. Their[u] corpses will lie in the street[v] of the great city that is symbolically[w] called Sodom and Egypt, where their Lord was also crucified. For three and a half days those from every[x] people, tribe,[y] nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.[z] 10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11 But[aa] after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized[ab] those who were watching them. 12 Then[ac] they[ad] heard a loud voice from heaven saying to them: “Come up here!” So the two prophets[ae] went up to heaven in a cloud while[af] their enemies stared at them. 13 Just then[ag] a major earthquake took place and a tenth of the city collapsed; seven thousand people[ah] were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

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Footnotes

  1. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
  3. Revelation 11:1 tn Grk “saying.”
  4. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  5. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
  6. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
  7. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
  8. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
  9. Revelation 11:3 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
  10. Revelation 11:4 sn This description is parenthetical in nature.
  11. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Revelation 11:5 tn This is a collective singular in Greek.
  13. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
  14. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  15. Revelation 11:6 tn Or “authority.”
  16. Revelation 11:6 tn Grk “the days.”
  17. Revelation 11:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 11:6 tn Or “authority.”
  19. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
  21. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  22. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
  23. Revelation 11:8 tn Grk “spiritually.”
  24. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
  25. Revelation 11:9 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  26. Revelation 11:9 tn Or “to be buried.”
  27. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  28. Revelation 11:11 tn Grk “fell upon.”
  29. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  30. Revelation 11:12 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
  31. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
  32. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
  33. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  34. Revelation 11:13 tn Grk “seven thousand names of men.”

The Day of Atonement

16 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord[a] and died, and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain[b] in front of the atonement lid[c] that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid.

Day of Atonement Offerings

“In this way Aaron is to enter into the sanctuary—with a young bull[d] for a sin offering[e] and a ram for a burnt offering.[f] He must put on a holy linen tunic,[g] linen leggings are to cover his body,[h] and he is to wrap himself with a linen sash[i] and wrap his head with a linen turban.[j] They are holy garments, so he must bathe[k] his body in water and put them on. He must also take[l] two male goats[m] from the congregation of the Israelites for a sin offering and one ram for a burnt offering. Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household. Next he must take the two goats[n] and stand them before the Lord at the entrance of the Meeting Tent, and Aaron is to cast lots over the two goats,[o] one lot for the Lord and one lot for Azazel.[p] Aaron must then present the goat which has been designated by lot for the Lord,[q] and he is to make it a sin offering, 10 but the goat which has been designated by lot for Azazel is to be stood alive[r] before the Lord to make atonement on it by sending it away into the desert to Azazel.[s]

The Sin-Offering Sacrificial Procedures

11 “Aaron is to present the sin-offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin-offering bull which is for himself, 12 and take a censer full of coals of fire from the altar before the Lord[t] and a full double handful of finely ground fragrant incense,[u] and bring them inside the curtain.[v] 13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement lid which is above the ark of the testimony,[w] so that he will not die.[x] 14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement lid,[y] and in front of the atonement lid he is to sprinkle some of the blood seven times with his finger.[z]

15 “Aaron[aa] must then slaughter the sin-offering goat which is for the people. He is to bring its blood inside the curtain,[ab] and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement lid and in front of the atonement lid. 16 So[ac] he is to make atonement for the Holy Place from the impurities of the Israelites and from their transgressions with regard to all their sins,[ad] and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities. 17 Nobody is to be in the Meeting Tent[ae] when he enters to make atonement in the Holy Place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.

18 “Then[af] Aaron[ag] is to go out to the altar which is before the Lord and make atonement for it. He is to take[ah] some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar. 19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it[ai] from the impurities of the Israelites.

The Live Goat Ritual Procedures

20 “When Aaron[aj] has finished purifying the Holy Place,[ak] the Meeting Tent, and the altar, he is to present the live goat. 21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins,[al] and thus he is to put them[am] on the head of the goat and send it away into the desert by the hand of a man standing ready.[an] 22 The goat is to bear on itself all their iniquities into an inaccessible land,[ao] so he is to send the goat away[ap] into the desert.

The Concluding Rituals

23 “Aaron must then enter[aq] the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there. 24 Then he must bathe his body in water in the Holy Place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement[ar] on behalf of himself and the people.[as]

25 “Then he is to offer up the fat of the sin offering[at] in smoke on the altar, 26 and the one who sent the goat away to Azazel[au] must wash his clothes, bathe his body in water, and afterward he may reenter the camp. 27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the Holy Place, must be brought outside the camp[av] and their hide, their flesh, and their dung must be burned up,[aw] 28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.

Review of the Day of Atonement

29 “This is to be a perpetual statute for you.[ax] In the seventh month, on the tenth day of the month, you must humble yourselves[ay] and do no work of any kind,[az] both the native citizen and the resident foreigner who lives[ba] in your midst, 30 for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord.[bb] 31 It is to be a Sabbath of complete rest for you, and you must humble yourselves.[bc] It is a perpetual statute.[bd]

32 “The priest who is anointed and ordained to act as high priest in place of his father[be] is to make atonement. He is to put on the linen garments, the holy garments, 33 and he is to purify[bf] the Most Holy Place,[bg] he is to purify the Meeting Tent and the altar,[bh] and he is to make atonement for[bi] the priests and for all the people of the assembly. 34 This is to be a perpetual statute for you[bj] to make atonement for the Israelites for[bk] all their sins once a year.”[bl] So he did just as the Lord had commanded Moses.[bm]

Footnotes

  1. Leviticus 16:1 tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.
  2. Leviticus 16:2 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the special curtain” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain.” It seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus it formed a kind of canopy. (see R. E. Averbeck, NIDOTTE 3:687-89).
  3. Leviticus 16:2 tn Heb “to the faces of the atonement lid.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement lid” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover—the place of atonement.”
  4. Leviticus 16:3 tn Heb “with a bull, a son of the herd.”
  5. Leviticus 16:3 sn See the note on Lev 4:3 regarding the term “sin offering.”
  6. Leviticus 16:3 sn For the “burnt offering” see the note on Lev 1:3.
  7. Leviticus 16:4 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.
  8. Leviticus 16:4 tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).
  9. Leviticus 16:4 sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
  10. Leviticus 16:4 tn Heb “and in a turban of linen he shall wrap.” sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
  11. Leviticus 16:4 tn Heb “and he shall bathe….”
  12. Leviticus 16:5 tn Heb “And he shall take.”
  13. Leviticus 16:5 tn Heb “he-goats of goats”; CEV “two goats, both of them males.”
  14. Leviticus 16:7 tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.
  15. Leviticus 16:8 tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.
  16. Leviticus 16:8 tn The meaning of the Hebrew term עֲזָאזֵל (ʿazaʾzel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (ʿez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (ʾazal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ʿazala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ʿazazu (“rough ground”) or perhaps עָזָז, (ʿazaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (ʾel, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (ʾalef) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (sheʿirim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (ל, lamed preposition) the Lord” and the one “for (ל) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).
  17. Leviticus 16:9 tn Heb “which the lot has gone up on it for the Lord.”
  18. Leviticus 16:10 tn The LXX has “he shall stand it” (cf. v. 7).
  19. Leviticus 16:10 tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”
  20. Leviticus 16:12 tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”
  21. Leviticus 16:12 tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”
  22. Leviticus 16:12 tn Heb “and he shall bring from house to the curtain.”
  23. Leviticus 16:13 tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).
  24. Leviticus 16:13 tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).
  25. Leviticus 16:14 tn Heb “on the faces of the atonement lid toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement lid, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).
  26. Leviticus 16:14 sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement lid was mounted.
  27. Leviticus 16:15 tn Heb “he”; the referent has been supplied in the translation for clarity.
  28. Leviticus 16:15 tn Heb “and he shall bring its blood into from house to the curtain.”
  29. Leviticus 16:16 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
  30. Leviticus 16:16 tn Heb “to all their sins.”
  31. Leviticus 16:17 tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ʾadam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.
  32. Leviticus 16:18 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.
  33. Leviticus 16:18 tn Heb “he.”
  34. Leviticus 16:18 tn Heb “And he shall take.”
  35. Leviticus 16:19 tn Heb “and he shall purify it and he shall consecrate it.”
  36. Leviticus 16:20 tn Heb “he.”
  37. Leviticus 16:20 tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (ʿal) or בֲּעַד (baʿad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).
  38. Leviticus 16:21 tn Heb “transgressions to all their sins.”
  39. Leviticus 16:21 tn Heb “and he shall give them.”
  40. Leviticus 16:21 tn The meaning of the Hebrew term עִתִּי (ʿitti) is uncertain. It is apparently related to עֵת (ʿet, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).
  41. Leviticus 16:22 tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”
  42. Leviticus 16:22 tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”
  43. Leviticus 16:23 tn Heb “And Aaron shall enter.”
  44. Leviticus 16:24 tn Heb “And he shall make atonement.”
  45. Leviticus 16:24 tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).
  46. Leviticus 16:25 tn Heb “And the fat of the sin offering he is to offer up.”
  47. Leviticus 16:26 tn For “Azazel” see the note on v. 8 above.
  48. Leviticus 16:27 tn Heb “he shall bring into from outside to the camp.”
  49. Leviticus 16:27 tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”
  50. Leviticus 16:29 tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).
  51. Leviticus 16:29 tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13; Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).
  52. Leviticus 16:29 tn Heb “and all work you shall not do.”
  53. Leviticus 16:29 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.sn Exod 20:10; 23:12 and Lev 16:29 each require the Israelites and the ger (גֵּר) “foreign resident” to rest. The ger could participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles Deut 31:12.
  54. Leviticus 16:30 tn The phrase “from all your sins” could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., “you shall be clean from all your sins before the Lord”; see the MT accents as well as J. E. Hartley, Leviticus [WBC], 221, and recent English versions, e.g., NASB, NIV, NRSV).
  55. Leviticus 16:31 tn See the note on v. 29 above.
  56. Leviticus 16:31 tn Cf. v. 29a above.
  57. Leviticus 16:32 tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).
  58. Leviticus 16:33 tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.
  59. Leviticus 16:33 tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.
  60. Leviticus 16:33 tn Heb “and the tent of meeting and the altar he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).
  61. Leviticus 16:33 tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (ʿal, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).
  62. Leviticus 16:34 tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”
  63. Leviticus 16:34 tn Heb “from”; see note on 4:26.
  64. Leviticus 16:34 tn Heb “one [feminine] in the year.”
  65. Leviticus 16:34 tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.