Discovery BoxLeviticus 1:9
Context1:9 Finally, the one presenting the offering 1 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 2 – it is 3 a burnt offering, a gift 4 of a soothing aroma to the Lord.
Leviticus 4:26
Context4:26 Then the priest 5 must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement 6 on his behalf for 7 his sin and he will be forgiven. 8
Leviticus 14:29
Context14:29 and the remainder of the olive oil that is in the hand 9 of the priest he is to put 10 on the head of the one being cleansed to make atonement for him before the Lord.
Leviticus 15:14
Context15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, 11 and he is to present himself 12 before the Lord at the entrance of the Meeting Tent and give them to the priest,
Leviticus 23:8
Context23:8 You must present a gift to the Lord for seven days, and the seventh day is a holy assembly; you must not do any regular work.’”
Leviticus 23:21
Context23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. 13 You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. 14
Leviticus 23:24
Context23:24 “Tell the Israelites, ‘In the seventh month, on the first day of the month, you must have a complete rest, a memorial announced by loud horn blasts, 15 a holy assembly.
Leviticus 23:40
Context23:40 On the first day you must take for yourselves branches from majestic trees 16 – palm branches, branches of leafy trees, and willows of the brook – and you must rejoice before the Lord your God for seven days.
[1:9] 1 tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
[1:9] 2 tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
[1:9] 3 tc A few Hebrew
[1:9] 4 sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
[4:26] 5 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:26] 6 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:26] 7 tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”
[4:26] 8 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[14:29] 9 tn Heb “on the hand.”
[15:14] 13 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
[15:14] 14 tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.
[23:21] 17 tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).
[23:21] 18 tn Heb “for your generations.”
[23:24] 21 tn Heb “a memorial of loud blasts.” Although the term for “horn” does not occur here, allowing for the possibility that vocal “shouts” of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the “blast” of the shofar (a trumpet made from a ram’s “horn”) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160).
[23:40] 25 tn Heb “fruit of majestic trees,” but the following terms and verses define what is meant by this expression. For extensive remarks on the celebration of this festival in history and tradition see B. A. Levine, Leviticus (JPSTC), 163; J. E. Hartley, Leviticus (WBC), 389-90; and P. J. Budd, Leviticus (NCBC), 328-29.
