¹ sn The latter part of the verse (“in addition to the morning burnt offering”) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection (Exod 40:29). The regulations for it were appended to the end of the section of priestly consecration regulations in Exod 29 (see Exod 29:38-40) precisely because they were to be maintained throughout the priestly consecration period and beyond (Lev 8:33-36). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here.

¹ sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.

¹ tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.

¹ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

³ sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

² sn The term “[standard] regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

¹ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

² tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

¹ sn The “firstfruit” referred to here was given to the priests as a prebend for their service to the Lord, not offered on the altar (Num 18:12).

¹ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

² tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

⁴ tn The whole clause reads more literally, “A human being (אָדָם, ʾadam), if he brings from among you an offering to the Lord.”

¹ sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.

³ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

³ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

¹ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction plus subject plus verb) stresses the contrast between Cain’s offering and Abel’s.

¹ tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

² tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

² tn Heb “and there was not with you to me.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.

⁴ tn Heb “one who offers incense as a memorial offering, one who blesses something false.” Some understand a comparison, but see the note at the end of the first line. אָוֶן (ʾaven), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2.