Imamat 8:15

8:15 and he slaughtered it. ¹  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ²  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ³ 

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.

Imamat 16:18

16:18 “Then ⁴  he is to go out to the altar which is before the Lord and make atonement for it. He is to take ⁵  some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar.

Keluaran 30:1-10

The Altar of Incense

30:1 ⁶ “You are to make an altar for burning incense; ⁷  you are to make it of ⁸  acacia wood. ⁹  30:2 Its length is to be a foot and a half ¹⁰  and its width a foot and a half; it will be square. Its height is to be three feet, ¹¹  with its horns of one piece with it. ¹²  30:3 You are to overlay it with pure gold – its top, ¹³  its four walls, ¹⁴  and its horns – and make a surrounding border of gold for it. ¹⁵  30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. ¹⁶  The rings ¹⁷  will be places ¹⁸  for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense ¹⁹  on it morning by morning; when he attends ²⁰  to the lamps he is to burn incense. ²¹  30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 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. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ²²  once in the year ²³  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ²⁴ 

Mazmur 118:27

118:27 The Lord is God and he has delivered us. ²⁵ 

Tie the offering ²⁶  with ropes

to the horns of the altar! ²⁷ 

[8:15]  ¹ 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]  ² 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]  ³ 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.

[16:18]  ⁴ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.

[16:18]  ⁵ tn Heb “And he shall take.”

[30:1]  ⁶ sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).

[30:1]  ⁷ tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).

[30:1]  ⁸ tn This is an adverbial accusative explaining the material used in building the altar.

[30:1]  ⁹ sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.

[30:2]  ¹⁰ tn Heb “a cubit.”

[30:2]  ¹¹ tn Heb “two cubits.”

[30:2]  ¹² tn Heb “its horns from it.”

[30:3]  ¹³ tn Heb “roof.”

[30:3]  ¹⁴ tn Heb “its walls around.”

[30:3]  ¹⁵ tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.

[30:4]  ¹⁶ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.

[30:4]  ¹⁷ tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.

[30:4]  ¹⁸ tn Heb “for houses.”

[30:7]  ¹⁹ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ²⁰ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ²¹ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[30:10]  ²² tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ²³ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ²⁴ sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[118:27]  ²⁵ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ²⁶ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ²⁷ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.