43:25 “For seven days you will provide every day a goat for a sin offering; a young bull and a ram from the flock, both without blemish, will be provided.
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 1 the whole ram on the altar. It is a burnt offering 2 to the Lord, a soothing aroma; it is an offering made by fire 3 to the Lord. 4
8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram, 8:19 and he slaughtered it. 5 Moses then splashed the blood against the altar’s sides. 8:20 Then he 6 cut the ram into parts, 7 and Moses offered the head, the parts, and the suet up in smoke, 8:21 but the entrails and the legs he washed with water, 8 and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. 9
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 10
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 11
he will see descendants and enjoy long life, 12
and the Lord’s purpose will be accomplished through him.
53:1 Who would have believed 13 what we 14 just heard? 15
When 16 was the Lord’s power 17 revealed through him?
1:19 If you have a willing attitude and obey, 18
then you will again eat the good crops of the land.
1 tn Heb “turn to sweet smoke.”
2 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
3 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
4 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
5 tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
6 tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).
7 tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).
8 tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).
9 tn See Lev 1:9, 13.
10 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
11 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
12 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
13 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
14 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
15 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
16 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
17 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
18 tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”