Leviticus 1:9

1:9 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 1:13

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.

Leviticus 1:17

1:17 and tear it open by its wings without dividing it into two parts. ⁵  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.

Leviticus 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ⁶  on his behalf and he will be forgiven. ⁷ 

Leviticus 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ⁸  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Leviticus 6:10

6:10 Then the priest must put on his linen robe and must put linen leggings ⁹  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ¹⁰  and he must place them ¹¹  beside the altar.

Leviticus 6:12

6:12 but the fire which is on the altar must be kept burning on it. ¹²  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Leviticus 8:21

8:21 but the entrails and the legs he washed with water, ¹³  and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. ¹⁴ 

Leviticus 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹⁵  the infection has not changed its appearance ¹⁶  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ¹⁷ 

Leviticus 16:27

16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp ¹⁸  and their hide, their flesh, and their dung must be burned up, ¹⁹ 

Leviticus 23:22

23:22 When you gather in the harvest ²⁰  of your land, you must not completely harvest the corner of your field, ²¹  and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the Lord your God.’” ²² 

Leviticus 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ²³  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ²⁴  it, for I am the Lord your God.

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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).

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.).

³ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

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.

⁵ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

⁶ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

⁸ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

⁹ tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

¹⁰ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

¹¹ tn Heb “it,” referring the “fatty ashes” as a single unit.

¹² tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

¹³ tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).

¹⁴ tn See Lev 1:9, 13.

¹⁵ tn Heb “and behold” (so KJV, ASV).

¹⁶ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

¹⁷ tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

¹⁸ tn Heb “he shall bring into from outside to the camp.”

¹⁹ tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

²⁰ tn Heb “And when you harvest the harvest.”

²¹ tn Heb “you shall not complete the corner of your field in your harvest.”

²² sn Compare Lev 19:9-10.

²³ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

²⁴ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).