Discovery BoxExodus 29:12-19 
Context29:12 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. 29:13 You are to take all the fat that covers the entrails, and the lobe 3 that is above the liver, and the two kidneys and the fat that is on them, and burn them 4 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 5 outside the camp. 6 It is the purification offering. 7
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 8 the whole ram on the altar. It is a burnt offering 9 to the Lord, a soothing aroma; it is an offering made by fire 10 to the Lord. 11
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head,
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]).
2 tn The phrase “rest of” has been supplied in the translation for clarification.
3 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
4 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.
5 tn Heb “burn with fire.”
6 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
7 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
8 tn Heb “turn to sweet smoke.”
9 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
10 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
11 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
