29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 3 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 4 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 5 in Aaron’s hands 6 and in his sons’ hands, and you are to wave them as a wave offering 7 before the Lord. 29:25 Then you are to take them from their hands and burn 8 them 9 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 10
he will see descendants and enjoy long life, 11
and the Lord’s purpose will be accomplished through him.
1 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).
2 tn See Lev 1:9, 13.
3 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
4 tn Heb “filling.”
5 tn Heb “the whole” or “the all.”
6 tn Heb “palms.”
7 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
8 tn “turn to sweet smoke.”
9 tn “them” has been supplied.
10 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.”
11 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.