1:1 Then the Lord called to Moses and spoke to him 1 from the Meeting Tent: 2 1:2 “Speak to the Israelites and tell them, ‘When 3 someone 4 among you presents an offering 5 to the Lord, 6 you 7 must present your offering from the domesticated animals, either from the herd or from the flock. 8
1:3 “‘If his offering is a burnt offering 9 from the herd he must present it as a flawless male; he must present it at the entrance 10 of the Meeting Tent for its 11 acceptance before the Lord. 1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement 12 on his behalf. 1:5 Then the one presenting the offering 13 must slaughter the bull 14 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 15 the blood against the sides of the altar which is at the entrance of the Meeting Tent. 1:6 Next, the one presenting the offering 16 must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, 17 must put fire on the altar and arrange wood on the fire. 1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet 18 on the wood that is in the fire on the altar. 19 1:9 Finally, the one presenting the offering 20 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 21 – it is 22 a burnt offering, a gift 23 of a soothing aroma to the Lord.
1:10 “‘If his offering is from the flock for a burnt offering 24 – from the sheep or the goats – he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering 25 must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.
1:14 “‘If his offering to the Lord is a burnt offering from the birds, 26 he must present his offering from the turtledoves or from the young pigeons. 27 1:15 The priest must present it at the altar, pinch off 28 its head and offer the head 29 up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest 30 must remove its entrails by cutting off its tail feathers, 31 and throw them 32 to the east side of the altar into the place of fatty ashes, 1:17 and tear it open by its wings without dividing it into two parts. 33 Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.
[1:1] 1 tn Heb “And he (the
[1:1] sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the
[1:1] 2 sn The second clause of v. 1, “and the
[1:2] 3 tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).
[1:2] sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].
[1:2] 4 tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”
[1:2] 5 tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the
[1:2] 7 tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
[1:2] 8 tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.
[1:2] sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.
[1:3] 9 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 10 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
[1:3] 11 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
[1:4] 12 tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the
[1:5] 13 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
[1:5] 15 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
[1:6] 16 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
[1:7] 17 tc A few medieval Hebrew
[1:8] 18 tc A few Hebrew
[1:8] sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).
[1:9] 20 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] 21 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] 22 tc A few Hebrew
[1:9] 23 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.
[1:10] 24 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.
[1:14] 27 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).
[1:15] 28 tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”
[1:15] 29 tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
[1:16] 31 tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).
[1:17] 33 tn Heb “he shall not divide it.” Several Hebrew