Yehezkiel 43:15

43:15 and the altar hearth, 7 feet, and from the altar hearth four horns projecting upward.

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ¹  with your finger; all the rest of ²  the blood you are to pour out at the base of the altar.

Keluaran 29:36

29:36 Every day you are to prepare a bull for a purification offering ³  for atonement. ⁴  You are to purge ⁵  the altar by making atonement ⁶  for it, and you are to anoint it to set it apart as holy.

Imamat 4:25

4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering.

Imamat 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 4:34

4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 8:15

8:15 and he slaughtered it. ⁷  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ⁸  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ⁹ 

Imamat 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

[29:12]  ¹ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ² tn The phrase “rest of” has been supplied in the translation for clarification.

[29:36]  ³ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ⁴ sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ⁵ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ⁶ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[8:15]  ⁷ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

[8:15]  ⁸ tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

[8:15]  ⁹ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.