Leviticus Leviticus 5:1-13
Leviticus 5:1-13 does not add a new offering — it scales the same sin offering to the sinner's means: lamb, then two birds, then a tenth-ephah of flour stripped of oil and frankincense. The offering shrinks; the forgiveness does not.
Leviticus Leviticus 4:1-35
The fourth offering is the first no worshiper may refuse: brought for sin done unwittingly, its blood carried for the first time into the tent and sprinkled before the veil, each case sealed with the refrain “and it shall be forgiven.”
Leviticus Leviticus 1:1-17
Exodus ended with a tent so full of glory that Moses could not enter it; Leviticus opens with a voice from inside that same tent, and the first word is how to draw near — the burnt offering, wholly consumed, accepted in the offerer's place, and rising as a pleasing aroma to the LORD.
Exodus Exodus 38:1-31
Exodus 38 builds the altar and court almost word for word as commanded — then the ledger reveals the crown: the census half-shekel ransom of every counted man, cast into the hundred silver sockets the sanctuary's own walls stand on. Atonement is the foundation.
Exodus Exodus 37:1-29
Bezalel builds four gold furnishings exactly as commanded — and the crown of them is the kapporet, the atonement-cover whose Greek name the New Testament sets on Christ himself: the place of propitiation become the person.
Exodus Exodus 34:1-9
At Sinai, YHWH proclaims his own Name as a moral self-description, and Israel learns to pray it back to him for a thousand years.
Exodus Exodus 32:15-35
Moses descends with the divinely written tablets, shatters them as a legal declaration that the covenant is broken, and then offers YHWH the one thing he has left: himself, blotted out of God's book.
Exodus Exodus 30:1-16
Two ordinances in Exodus 30 — the golden altar of incense and the census atonement money — are joined by a single Hebrew root, and both point beyond silver and smoke to the ransom they could only gesture toward.
Exodus Exodus 12:1-20
The blood goes on the outside of the door, where the family inside cannot see it — because it is a sign for God to read; and the verb the feast is named for does not mean to skip but to shelter, YHWH himself hovering over the marked house while the destroyer passes through Egypt.
Genesis Genesis 32:1-32
At the night-ford of the Jabbok, the grasper meets the One he cannot supplant. A wordplay triangle, a saturating face-motif, and the new name Israel — he strives with God and prevails, blessed and limping at the dawn.
Genesis 6:9-22
The toledot of Noah opens with the first canonical tsaddiq, runs through the only OT verse where atonement-noun and atonement-verb co-occur, makes the first canonical covenant, and closes with a sentence that recurs nearly word-for-word when Moses finishes the tabernacle. The Hebrew lexicon discloses Noah's ark as the canonical first iteration of the covenant-sanctuary-atonement cycle the rest of the Old Testament builds out.
Isaiah 53:4–6
Three ancient witnesses — the Masoretic Text, the Septuagint, and the Dead Sea Scrolls — preserve Isaiah's portrait of vicarious suffering. Where they agree and diverge reveals how ancient readers understood the cost of peace.