Discovery BoxExodus 29:13 
Context29:13 You are to take all the fat that covers the entrails, and the lobe 1 that is above the liver, and the two kidneys and the fat that is on them, and burn them 2 on the altar.
Exodus 29:18
Context29:18 and burn 3 the whole ram on the altar. It is a burnt offering 4 to the Lord, a soothing aroma; it is an offering made by fire 5 to the Lord. 6
Exodus 29:25
Context29:25 Then you are to take them from their hands and burn 7 them 8 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord.
Exodus 29:34
Context29:34 If any of the meat from the consecration offerings 9 or any of the bread is left over 10 until morning, then you are to burn up 11 what is left over. It must not be eaten, 12 because it is holy.
Exodus 30:8
Context30:8 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.
Exodus 32:11
Context32:11 But Moses sought the favor 13 of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand?
1 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).
2 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.
3 tn Heb “turn to sweet smoke.”
4 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.
5 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).
6 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
7 tn “turn to sweet smoke.”
8 tn “them” has been supplied.
9 tn Or “ordination offerings” (Heb “fillings”).
10 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
11 tn Heb “burn with fire.”
12 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
13 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
