Exodus 10:25

10:25 But Moses said, “Will you also ¹  provide us ²  with sacrifices and burnt offerings that we may present them ³  to the Lord our God?

Exodus 24:5

24:5 He sent young Israelite men, ⁴  and they offered burnt offerings and sacrificed young bulls for peace offerings ⁵  to the Lord.

Exodus 30:9

30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it.

Exodus 30:28

30:28 the altar for the burnt offering and all its utensils, and the laver and its base.

Exodus 31:9

31:9 the altar for the burnt offering with all its utensils, the large basin with its base,

Exodus 32:6

32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ⁶  and they rose up to play. ⁷ 

Exodus 40:6

40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting.

Exodus 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

Exodus 29:18

29:18 and burn ⁸  the whole ram on the altar. It is a burnt offering ⁹  to the Lord, a soothing aroma; it is an offering made by fire ¹⁰  to the Lord. ¹¹ 

Exodus 29:25

29:25 Then you are to take them from their hands and burn ¹²  them ¹³  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.

Exodus 29:42

29:42 “This will be a regular ¹⁴  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ¹⁵  with you to speak to you there.

Exodus 35:16

35:16 the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal;

Exodus 38:1

The Making of the Altar for the Burnt Offering

38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches.

Exodus 40:10

40:10 Then you are to anoint the altar for the burnt offering with ¹⁶  all its utensils; you are to sanctify the altar, and it will be the most holy altar.

Exodus 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ¹⁷  a burnt offering and sacrifices for God, ¹⁸  and Aaron and all the elders of Israel came to eat food ¹⁹  with the father-in-law of Moses before God.

Exodus 20:24

20:24 ‘You must make for me an altar made of earth, ²⁰  and you will sacrifice on it your burnt offerings and your peace offerings, ²¹  your sheep and your cattle. In every place ²²  where I cause my name to be honored ²³  I will come to you and I will bless you.

[10:25]  ¹ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ² tn Heb “give into our hand.”

[10:25]  ³ tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[24:5]  ⁴ tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.

[24:5]  ⁵ tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.

[32:6]  ⁷ tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ⁸ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[29:18]  ¹⁰ tn Heb “turn to sweet smoke.”

[29:18]  ¹¹ 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.

[29:18]  ¹² 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).

[29:18]  ¹³ 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 Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[29:25]  ¹³ tn “turn to sweet smoke.”

[29:25]  ¹⁴ tn “them” has been supplied.

[29:42]  ¹⁶ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ¹⁷ tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[40:10]  ¹⁹ tn Heb “and.”

[18:12]  ²² tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ²³ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ²⁴ tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[20:24]  ²⁵ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ²⁶ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ²⁷ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ²⁸ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.