¹ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest—his priest’s due (or “raised/heave offering”).

² sn See Lev 7:30 for a note on the “waving” of a “wave offering.”

³ sn This term for offering “gift” is explained in the note on Lev 1:9.

³ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

¹ sn On the guilt offering see the note on Lev 5:15 above.

³ sn For the “burnt offering” see the note on Lev 1:3.

² sn See the note on Lev 4:3 regarding the term “sin offering.”

¹ sn See the note on Lev 4:3 regarding the term “sin offering.”

³ sn In Lev 8:15, for example, the “sin offering” is used to “purify” the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a “sin offering” (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.

³ sn See the note on Lev 4:3 regarding the term “sin offering.”

⁴ sn See the note on Lev 1:3 regarding the “burnt offering.”

³ sn See the note on Lev 1:3 regarding the “burnt offering.”

⁴ sn See the note on Lev 4:3 regarding the term “sin offering.”

² tn Heb “and the burnt offering they handed to him to its parts and the head.”

¹ tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”

¹ tn The cohortative verbal form here indicates a polite offer of help.

¹ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

² sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

¹ sn The “grain offering” (מִנְחָה [minkhah]; here קָרְבַּן מִנְחָה, [qorban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

³ 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.