From f84aa768ed9bf9b7e140c30f38dfcfad119da863 Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Fri, 31 Mar 2023 00:13:45 +0000 Subject: [PATCH] Bradley's edits to LEV 1 (#3176) Co-authored-by: bcameron93 Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3176 --- tn_LEV.tsv | 71 +++++++++++++++++++++++++++--------------------------- 1 file changed, 35 insertions(+), 36 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index f1afbaa9dd..8e82f74399 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1,67 +1,66 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\n1. Instructions to the Israelites about offerings (1:1–6:7)\n * Burnt offerings (1:1–17)\n * Grain offerings (2:1–16)\n * Fellowship offerings (3:1–17)\n * Offerings for unintentional sins (4:1–5:13)\n * Guilt offerings (5:14–6:7)\n2. Instructions to the priests about offerings (6:8–7:10)\n * Burnt offerings (6:8–13)\n * Grain offerings (6:14–23)\n * Sin offerings (6:24–30)\n * Guilt offerings (7:1–10)\n3. Further instructions to the Israelites (7:11–7:38)\n * Peace offerings (7:11–21)\n * Eating fat and blood forbidden (7:22–27)\n * The share for the priests (7:28–7:38)\n4. Setting apart the priests (8:1–10:20)\n * Aaron and his sons ordained (8:1–36)\n * Aaron as high priest (9:1–24)\n * Nadab and Abihu punished (10:1–20)\n5. Laws about clean and unclean things (11:1–15:33)\n * Clean and unclean food (11:1–47)\n * Women purified after giving birth to a child (12:1–8)\n * Skin, clothing, houses (13:1–14:47)\n * Bodily fluids (15:1–33)\n6. Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n7. Setting apart for worship and service; being disqualified from service (18:1–24:23)\n8. The years of rest and release (25:1–55)\n9. Blessing for obeying and curses for not obeying (26:1–46)\n10. Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, God continues to give laws through Moses to the people of Israel. The people were to obey all of these laws to honor their covenant with God.\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers in the tabernacle. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Leviticus?\n\n### What is the meaning of “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from the rest of the people, from the world, or from ordinary use. God separated these people or things so they would belong only to him. The people were to consider the places for worshiping God or for honoring him in any way as separate. The people could not use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nAnyone or anything that was acceptable to God or “holy” was spoken of as if it were physically clean.\n\nIn the same way, anyone or anything that was not acceptable to God or not holy was spoken of as if it were physically unclean.\n\nSome people and some things could be made clean or “cleansed,” that is, acceptable to God. People or things were made clean if the people performed the right sacrifices and ceremonies. For example, some foreigners who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him.\n\nIt is important to know that not all unclean things or conditions were sinful. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The flow of blood made the woman unclean ([Leviticus 12:7](../../lev/12/07.md)). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, God did not allow Israelites to eat many kinds of animals, as one way of setting his people apart.\n\nBecause God does not sin, the terms “holy” and “holiness” often suggest this same idea. Something belonging to God is holy. Because people must respect God, they must respect the things that belong to him.\n\n### What are the important narrative features of Leviticus?\n\nOn 17 occasions, the phrase “The Lord said to Moses” (and sometimes Aaron) is often used to begin paragraphs. God and Moses frequently spoke to others. The verb “speak” is used thirty-eight times.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n[TEXT]\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world. God does not sin. Because of this, it is impossible to be acceptable to him without being “cleansed.” The many kinds of sacrifices were meant to make people and things acceptable to God. However, the people had to continue making animal sacrifices so that they would continue to be acceptable to God. This was a sign that pointed to a need for a better sacrifice. They needed a sacrifice that would cause them to be acceptable to God forever. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were individuals who went to God on behalf of the people. God authorized the priests to bring the Israelite’s sacrifices to himself.\n\n### How did the Israelite’s rules for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. But, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods. They did this to try to persuade their gods to bless their land with the ability to grow crops. Also, people of other nations would sometimes offer human sacrifices to their gods. The God of Israel did not allow his people to do these kinds of things.\n\n\n\n\n\n## Part 3: Important Translation Issues\n\n### “To the face of Yahweh”\nThroughout the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting. You can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n### “Unblemished” or “perfect”\nWhen the book of Leviticus calls something **perfect** (in the ULT), it refers to a sacrificial animal that is the best representative animal of that species. As such, the word **perfect** refers to wholeness, completeness, and perfection. This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings. Alternate translation: “a whole male” or “a complete male” or “a healthy male” \n\n\n\n### What important symbols are introduced in Leviticus?\n\nOil was poured on someone or something meant to be set apart for Yahweh. Water was used to symbolize the cleansing of someone or something so God could accept them. Blood was also used to cleanse and purify people and things. This is because blood represented life that needed to be shed in order for God to forgive people for sinning.\n\n### Why do many sections begin with the phrase “Yahweh said to Moses”?\n\nThis phrase shows the reader that these rules come from God and must be obeyed. You could also translate this as “God told Moses.” 1:intro ecv8 0 # Leviticus 1 General Notes\n\n## Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). The first five books of the Bible should be seen as a single unit.\n\nThis chapter is comprised of two hypothetical scenarios representing three variations of the burnt offering: an offering of either: \n\n- 1) a livestock animal ([1:2–13](../01/02.md))\n - a) a bovine ([1:3–9](../01/03.md))\n - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the intial heading verse of each section begins with **If** and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings is:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3, 10, 14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5, 11, 15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5, 11, 15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6, 12, 16–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice on the burning wood of the altar ([1:8, 12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9, 13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9, 13, 17](../01/09.md)\n\n## Special Concepts in this Chapter\n[INTRODUCTORY TEXT]\n\n### Atonement\nThe word translated **atone** in the ULT is a standard technical term expressing the act of atonement. Traditionally, it has been understood as a metaphor with the basic meaning of “covering,” but more recently, some scholars have understood it to express the image of “wiping.” If the former, then the metaphor pictures the sacrifice as covering up defiling sin with blood. If the latter, then the metaphor pictures the blood as a detergent that cleanses the person or object from the defiling presence of sin. Either way, the sacrifice is here accepted in order to restore the relationship between the worshiper and Yahweh that has been damaged or defiled because of sin. \n\nIn order to offer a sacrifice for the people, the priest first had to make an atonement for himself, in order to make himself clean. Only then would he be clean and be allowed to perform a sacrifice. These sacrificed animals had to be perfect, the best of all of the animals. A person was not allowed to bring an inferior animal to be sacrificed to Yahweh. These sacrifices also had to be offered in a very specific way. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]])\n\n\n### The importance of blood \n[TEXT]\n\n\n### Ritual or symbolic action\n[TEXT]\n\n##Important Figures of Speech in this Chapter\n[INTRODUCTORY TEXT]\n\n### “To the face of Yahweh”\nThroughout this chapter, and the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting. You can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n### “Pleasing smell to Yahweh”\n[INSERT TEXT]\n\n##Other Possible Translation Difficulties in this Chapter\n[INTRODUCTORY TEXT]\n\n### Second and third-person address\nThe entire chapter is addressed to the people of God, covering two hypothetical scenarios when someone might offer three variations of the burnt offering. However, the person addressed in the chapter varies in the first second verse. Initially, God addresses **a man from you** in the third person, but then switches to a second person **you will offer** to indiciate the imperatival force of the statement. The ensuing string of third-person verbs carry the same imperatival weight of the intial second-person verb. Thus, because in this chapter **his** and **he** refer to the person bringing an offering to Yahweh, it can be translated in the second person as it is in [Leviticus 1:2](../01/02.md) and as the UST translates throughout.\n\n### Technical sacrificial terminology\n[INTRODUCTORY TEXT]\n\n#### The “burnt offering”\n[TEXT]\n\n#### The “gift” or “offering made by fire”\n[TEXT] -1:1 y78a rc://*/ta/man/translate/figs-possession מֵ⁠אֹ֥הֶל מוֹעֵ֖ד 1 The author of Leviticus is using the possessive to describe Yahweh **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “sacred tent” +1:1 y78a rc://*/ta/man/translate/figs-possession מֵ⁠אֹ֥הֶל מוֹעֵ֖ד 1 The author of Leviticus is using the possessive to describe Yahweh **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites” 1:1 zbz1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to speak to the sons of Israel and to say to them” 1:2 l7kq rc://*/ta/man/translate/figs-doublet דַּבֵּ֞ר אֶל־ & וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 These two phrases mean basically the same thing. The repetition emphasizes that Moses is to deliver the following speech to the people of Israel. (The speech makes up the rest of the book except for the last verse.) If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say this to” 1:2 o3rs rc://*/ta/man/translate/figs-metaphor בְּנֵ֤י יִשְׂרָאֵל֙ 1 This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons** of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” 1:2 jqkz rc://*/ta/man/translate/figs-gendernotations בְּנֵ֤י יִשְׂרָאֵל֙ 1 Although the word translated **sons** is masculine and plural, it has a generic sense that applies to both men and women. In your translation, you may wish to use a term that is clearly inclusive of men and women. Alternate translation: “the people of Israel” -1:2 fjhs rc://*/ta/man/translate/figs-declarative וְ⁠אָמַרְתָּ֣ 1 The author of Leviticus is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “and say” -1:2 aps3 rc://*/ta/man/translate/figs-123person אָדָ֗ם & מִ⁠כֶּ֛ם 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address to them. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “one of you Israelites”\n\n -1:2 yiq7 rc://*/ta/man/translate/figs-gendernotations אָדָ֗ם 1 Although the word translated **a man** is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “a person” or “someone” +1:2 fjhs rc://*/ta/man/translate/figs-declarative וְ⁠אָמַרְתָּ֣ 1 As the General Introduction to Leviticus discusses, here and throughout the book, the author of Leviticus uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these verbs using a command or instruction form. Alternate translation: “and say” +1:2 aps3 rc://*/ta/man/translate/figs-123person אָדָ֗ם & מִ⁠כֶּ֛ם 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address to them. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “One of you Israelites”\n +1:2 yiq7 rc://*/ta/man/translate/figs-gendernotations אָדָ֗ם 1 Although the word translated **A man** is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “A person” or “Someone” 1:2 gmsf rc://*/ta/man/translate/figs-yousingular מִ⁠כֶּ֛ם 1 The word **you** here is plural. The word applies to the entire Israelite community. Use the plural form in your translation if your language marks that distinction. -1:2 dlfh rc://*/ta/man/translate/figs-reduplication אָדָ֗ם כִּֽי־יַקְרִ֥יב מִ⁠כֶּ֛ם קָרְבָּ֖ן לַֽ⁠יהוָ֑ה 1 The words **offer** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +1:2 dlfh rc://*/ta/man/translate/figs-reduplication אָדָ֗ם כִּֽי־יַקְרִ֥יב מִ⁠כֶּ֛ם קָרְבָּ֖ן לַֽ⁠יהוָ֑ה 1 The word **offer** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 1:2 kqu4 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בְּהֵמָ֗ה מִן־הַ⁠בָּקָר֙ וּ⁠מִן־הַ⁠צֹּ֔אן 1 The expressions **the livestock**, **the cattle**, and **the flock** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “his livestock … his cattle … his flock” -1:2 uwp3 rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בְּהֵמָ֗ה 1 The word translated **livestock** refers generally to animals as opposed to birds or fish. Here, it specifically refers to bovines, sheep, goats, and all other animals used for commercial and agrarian purposes. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “from the animals he is raising” +1:2 uwp3 rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בְּהֵמָ֗ה 1 The word translated **livestock** refers generally to land animals as opposed to birds or fish. In the context of Leviticus, it refers specifically to domesticated bovines, sheep, goats, and all other animals used for commercial and agrarian purposes, including work and food. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “from the animals he is raising” 1:2 fp0a rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בָּקָר֙ 1 The word translated **cattle** refers to a subgroup of the word translated **livestock**. It describes a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “either from his cows” 1:2 zd59 rc://*/ta/man/translate/translate-unknown וּ⁠מִן־הַ⁠צֹּ֔אן 1 The word translated **flock** refers to a subgroup of the word translated **livestock**. It describes a group of sheep or goats. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “or from his sheep or goats” -1:2 a09b rc://*/ta/man/translate/figs-declarative תַּקְרִ֖יבוּ 1 This is a future statement, but it gives an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “present” +1:2 a09b תַּקְרִ֖יבוּ 1 Alternate translation: “you must present” 1:3 bgfy rc://*/ta/man/translate/figs-reduplication קָרְבָּנ⁠וֹ֙ & יַקְרִיבֶ֑⁠נּוּ & יַקְרִ֣יב 1 Here, a verb and its object come from the same root. The ULT translates with the noun **offering** and the verb **present**. Your language may have comparable terms that you can use in your own translation. -1:3 dek9 rc://*/ta/man/translate/figs-declarative יַקְרִיבֶ֑⁠נּוּ 1 This is a future statement, but it gives an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should offer” -1:3 tdgu rc://*/ta/man/translate/figs-explicit זָכָ֥ר תָּמִ֖ים 1 As the General Introduction to Leviticus discusses, the expression **a male without blemish** refers to a male bovine that is an exemplary representative of its species. Alternate translation: “an unblemished male” -1:3 ds3f rc://*/ta/man/grammar-connect-logic-result זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה 1 The word translated **for** indicates the result of offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “in order for Yahweh to consider the offering acceptable, he will present a perfect male at the entrance of the tent of meeting”\n\n +1:3 dek9 rc://*/ta/man/translate/figs-123person זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ 1 Alternate translation: “you should present a perfect male” +1:3 tdgu rc://*/ta/man/translate/figs-explicit זָכָ֥ר תָּמִ֖ים 1 As the General Introduction to Leviticus discusses, the phrase **a perfect male** here refers to a male bovine that is an exemplary representative of its species. Alternate translation: “an unblemished male” or "a male without blemish" +1:3 ds3f rc://*/ta/man/grammar-connect-logic-result זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה 1 The word translated **for** indicates the result of offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “in order for Yahweh to consider the offering acceptable, he will present a perfect male at the entrance of the tent of meeting”\n 1:3 l23i rc://*/ta/man/translate/figs-explicit לִ⁠רְצֹנ֖⁠וֹ 1 The word translated **its** could refer to: (1) the offering. Alternate translation: “for the acceptance of the sacrifice” or (2) the worshiper. Alternate translation: “for the acceptance of the one offering the sacrifice" -1:3 wwof rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 As the General Introduction to Leviticus discusses, in contexts such as this, the expression **before the face of Yahweh** means “where Yahweh can see” and by extension “from Yahweh’s perspective” or “in Yahweh’s judgment.” Alternate translation: “for its acceptance from Yahweh’s perspective” or “in order for Yahweh to consider it acceptable” or “for its acceptance before Yahweh.” +1:3 wwof rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, “from Yahweh’s perspective” or “in Yahweh’s judgment.” Alternate translation: “from Yahweh’s perspective” or “in Yahweh's judgement” or “before Yahweh“ 1:4 n7j5 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֣ךְ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הָ⁠עֹלָ֑ה 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. -1:4 f7cm rc://*/ta/man/translate/figs-declarative וְ⁠סָמַ֣ךְ 1 This is a future statement, but it gives an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And he should lay” 1:4 el3u rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְצָ֥ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will accept it” -1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order** introduce the purpose of laying hands on the sacrificial animal. Use an expression in your language that makes it clear that what follows is the purpose. +1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order to** introduce the purpose of laying hands on the sacrificial animal. Use an expression in your language that makes it clear that what follows is the purpose. 1:4 rvk3 rc://*/ta/man/translate/figs-metaphor לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that coveys this idea effectively in your language. Alternative translation: “to restore him” -1:5 bs53 rc://*/ta/man/translate/figs-idiom אֶת־בֶּ֥ן הַ⁠בָּקָ֖ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this animal as **the son of the herd** because it is animal that shares the essential qualities of the class of bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the bull” -1:5 fgym לִ⁠פְנֵ֣י יְהוָ֑ה 1 Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting” +1:5 bs53 rc://*/ta/man/translate/figs-idiom אֶת־בֶּ֥ן הַ⁠בָּקָ֖ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this animal as **the son of the cattle** because it is animal that shares the essential qualities of the class of bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the bull” or "the bovine" +1:5 fgym לִ⁠פְנֵ֣י יְהוָ֑ה 1 Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting where Yahweh is” 1:5 sudx rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֤ן 1 At the time when Yahweh spoke to Moses from the tent of meeting, the **priests** literally were the **sons of Aaron.** But these instructions also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, you could use that term, which would apply to both the original priests and to their successors. Alternate translation: “the descendants of Aaron” 1:5 qcc2 rc://*/ta/man/translate/figs-explicit וְ֠⁠הִקְרִיבוּ בְּנֵ֨י אַהֲרֹ֤ן הַֽ⁠כֹּֽהֲנִים֙ אֶת־ הַ⁠דָּ֔ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “And after catching the blood as it drains, the sons of Aaron, the priests, will present the blood” 1:5 d5hh rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֨וּ אֶת־הַ⁠דָּ֤ם עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 Sprinkling **the blood** on the sides of **the altar** is a symbolic action. The blood of the animal, being its life ([Leviticus 17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is sprinkled to keep the sacrificial altar free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and they will sprinkle the blood all around on the holy altar that {is at} the entrance of the tent of meeting in order to keep the altar clean from sin” -1:6 u7di rc://*/ta/man/translate/figs-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice will skin” or “You will skin” +1:6 u7di rc://*/ta/man/translate/figs-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice will skin” or, using the second-person, “You will skin” 1:6 cshr rc://*/ta/man/translate/figs-explicit וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ 1 The author of Leviticus assumes his audience will know what portions of the animal constituted **its pieces**. These would have included, but perhaps not have been limited to, the legs and entrails, as [1:9](../01/09.md) suggests. If the phrase **its pieces** would not be clear in your context, consider listing what pieces these are. Alternate translation: “and he will cut it into its appropriate portions by removing the legs and entrails” 1:7 a0ob rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated the phrase **the sons of Aaron** in [1:5](../01/05.md). -1:7 tm1b rc://*/ta/man/figs-idiom וְ֠⁠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַ⁠כֹּהֵ֛ן אֵ֖שׁ עַל־הַ⁠מִּזְבֵּ֑חַ 1 The expression **will put fire on the altar** means “will light a fire on top of the altar.” It may mean that the priests were to place hot coals on the altar and perhaps some kindling; they would then place the wood on top. If the phrase **put fire** does not have that meaning in your language, you could use an expression in your language that does have that meaning or state the meaning plainly. Alternate translation: “will light a fire on top of the altar” +1:7 tm1b rc://*/ta/man/figs-idiom וְ֠⁠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַ⁠כֹּהֵ֛ן אֵ֖שׁ עַל־הַ⁠מִּזְבֵּ֑חַ 1 The expression **will put fire on the altar** means “will light a fire on top of the altar.” It may mean that the priests were to place hot coals on the altar and perhaps some kindling; they would then place the wood on top. If the phrase **put fire** does not have that meaning in your language, you could use an expression in your language that does have that meaning or state the meaning plainly. Alternate translation: “And the sons of Aaron the priest will light a fire on top of the altar” 1:8 egek rc://*/ta/man/figs-explicit וְ⁠אֶת־הַ⁠פָּ֑דֶר 1 The term **fat** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fatty tissue, consider using it here.\n\n -1:9 y5xf rc://*/ta/man/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he must wash with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “and he must wash thoroughly”\n -1:9 b3s6 rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ\n 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “And the one offering the sacrifice must wash” or “And you must wash”\n\n -1:9 f91i rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **inner parts** and **legs** before the priest arranges them on the wood, as verse 8 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “And before the priest arranges the pieces, the one offering the sacrifice must wash” or “And before the priest arranges the pieces, you must wash” -1:9 tnez rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ 1 The act of burning the offering in such a way that it arises as smoke is a symbolic act. It depicts the sacrifice as going to up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause everything to become smoke on the altar and ascend towards God in heaven” -1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions **the flock**, **the lambs**, and **the goats** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “his flock … his sheep … his goats” -1:10 xwnf rc://*/ta/man/translate/grammar-collectivenouns זָכָ֥ר תָּמִ֖ים 1 See how you translated the expression **a male without blemish** in [1:3](../01/03.md). Alternate translation: “an unblemished male” -1:11 k2uc rc://*/ta/man/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **before the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting” -1:12 q6a3 rc://*/ta/man/translate/figs-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice will cut it” or “And you will cut it” +1:9 y5xf rc://*/ta/man/figs-explicitinfo וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he will wash...with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he should wash its innards and its legs thoroughly”\n +1:9 b3s6 rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ\n 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice should wash” or, in the second-person, “you must wash”\n\n +1:9 f91i rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as verse 8 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice should wash” or, in the second-person, “before the priest arranges the pieces, you should wash” +1:9 tnez rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it arises as smoke is a symbolic act. It depicts the sacrifice as going to up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause everything to become smoke on the altar and ascend towards God in heaven” +1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions **the flock**, **the lambs**, and **the goats** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from his flock—his sheep or from his goats” +1:10 xwnf rc://*/ta/man/translate/grammar-collectivenouns זָכָ֥ר תָּמִ֖ים 1 See how you translated the expression **a perfect male** in [1:3](../01/03.md). Alternate translation: “an unblemished male” or “a male without blemish” +1:11 k2uc rc://*/ta/man/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting where Yahweh is” +1:12 q6a3 rc://*/ta/man/translate/figs-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice will cut it” or, in the second-person, “And you will cut it” 1:13 bky3 rc://*/ta/man/translate/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you translated the expression **wash with water** in [1:9](../01/09.md). Alternate translation: “he will wash thoroughly” -1:13 cztr rc://*/ta/man/translate/figs-explicit יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **inner parts** and **legs** before the priest arranges them on the wood, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice must wash” or “before the priest arranges the pieces, you must wash” -1:13 mf7x rc://*/ta/man/translate/translate-symaction וְ⁠הִקְרִ֨יב הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ 1 The act of burning the offering in such a way that it arises as smoke is a symbolic act. It depicts the sacrifice as going to up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause everything to become smoke on the altar and ascend towards God in heaven” -1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **of birds**, **the turtledoves**, and **the pigeon** do not refer to specific birds or groups of birds. They describe any birds that an Israelite might own or be able to buy. Express this in the way that would be most natural in your language. Alternate translation: “his birds … his turtledoves … his pigeons” +1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice should wash the innards and legs with water” or “Before the priest arranges the pieces, you must wash the innards and legs with water” +1:13 mf7x rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it arises as smoke is a symbolic act. It depicts the sacrifice as going to up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he will cause everything to become smoke on the altar and ascend towards God in heaven” +1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **from the birds**, **the turtledoves**, and **the pigeon** do not refer to specific birds or groups of birds. They describe birds that an Israelite might own or be able to buy. Express this in the way that would be most natural in your language. Alternate translation: “his birds … his turtledoves … his pigeons” 1:14 c42w rc://*/ta/man/translate/figs-metonymy מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expression **sons of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe a group of birds as **the sons of the pigeon** since they were birds that shared the essential qualities of that class of bird. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “from the pigeons” -1:15 sggt rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to arise is a symbolic act. It depicts the sacrifice as going to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause everything to become smoke on the altar and ascend towards God in heaven” -1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest must drain its blood” -1:16 x2cz rc://*/ta/man/translate/figs-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** could refer to either the worshiper or to the priest. Given that every other reference to the priest has been explicit, it is likely that **he** refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “And the one offering the sacrifice will remove” or “And you will remove” -1:16 l46v rc://*/ta/man/translate/figs-explicit וְ⁠הֵסִ֥יר 1 The implication seems to be that the worshiper will **remove** the **craw** and **feathers** before the priest burns the bird on the altar, as verse 15 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “And before the priest burns the bird, the one offering the sacrifice will remove” or “And before the priest burns the bird, you will remove” +1:15 sggt rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to arise is a symbolic act. It depicts the sacrifice as going to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he should cause everything to become smoke on the altar and ascend towards God in heaven” +1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest should drain its blood” +1:16 x2cz rc://*/ta/man/translate/figs-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** could refer to either the worshiper or to the priest. Given that every other reference to the priest has been explicit, it is likely that **he** refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “And the one offering the sacrifice should remove” or, in the second-person, “And you should remove” +1:16 l46v rc://*/ta/man/translate/figs-explicit וְ⁠הֵסִ֥יר 1 The implication seems to be that the worshiper will **remove** the **craw** and **feathers** before the priest burns the bird on the altar, as verse 15 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “And before the priest burns the bird, the one offering the sacrifice should remove” or, in the second-person, “And before the priest burns the bird, you should remove” 1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is a pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you can use a general expression. Alternate translation: “throat pouch” -1:16 x63v rc://*/ta/man/translate/figs-pronouns אֶת־ מֻרְאָת֖⁠וֹ בְּ⁠נֹצָתָ֑⁠הּ 1 The pronoun **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun **them**, as the UST does. +1:16 x63v rc://*/ta/man/translate/figs-pronouns אֶת־ מֻרְאָת֖⁠וֹ בְּ⁠נֹצָתָ֑⁠הּ 1 The pronoun **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them”, as modeled by the UST. 1:16 zb2d rc://*/ta/man/translate/translate-unknown מְק֖וֹם הַ⁠דָּֽשֶׁן 1 The **place of the fatty ashes** is the specified spot where the priest would dump the ashes from previous sacrifices along with the rendered fat from the altar. If your language has a technical term for such a place, consider using it here. If not, you can use a general expression. Alternate translation: “the place where the ashes and the burnt fat are dumped” -1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 The pronoun **he** could refer to either the worshiper or to the priest. Given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “And the one offering the sacrifice will tear it open” or “And you will tear it open”” -1:17 bxu3 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in a way that causes smoke to arise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause it to become smoke on the altar and ascend towards God in heaven” +1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 The pronoun **he** could refer to either the worshiper or to the priest. Given that every other reference to the priest has been explicit, it is likely that **he** refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “And the one offering the sacrifice should tear it open” or, in the second-person, “And you must tear it open” +1:17 bxu3 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 The act of burning the offering in a way that causes smoke to arise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest should cause everything to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” 1:17 y4aw rc://*/ta/man/translate/figs-metaphor רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָֽה 1 The author of Leviticus describes Yahweh accepting the sacrifice with the image of Yahweh enjoying the pleasant-smelling smoke that rises from the burnt offering. If it would be helpful in your language, consider expressing the same idea in another way. See how you translated this in [Leviticus 1:9](../01/09.md). -2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices.\n\n## Special concepts in this chapter\n\n\n### Grain Offering\n[INSERT TEXT] \n\n\n\n\n### Wheat Flour\nThe term translated “flour” in the ULT and “wheat flour” in the UST is apparently a baking product made from the production of wheat grains (cf. Exod 29:2, and 2 Kgs 7:16, where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (cf. 1 Kgs 5:2, where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. If your language has a word for the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed, then use that term. \n\n\n\n###Oil\n[INSERT TEXT]\n\n\n\n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (cf. Lev 1). Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful (Lev 2:2). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###Memorial Portion\nThis portion of the grain offering appears to have been the portion which the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. As such, the “memorial portion” is the part of the sacrifice whose “portion,” by being completely burned on the altar, represents the entire grain offering. \n\n\n### Yeast\nYeast is connected to the events of the Passover. Any prohibition of yeast may be connected to the original Passover. (See: [[rc://*/tw/dict/bible/kt/passover]]) +2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices.\n\n## Special concepts in this chapter\n\n\n### Grain offering\n[INSERT TEXT] \n\n\n\n\n### Wheat flour\nThe term translated “flour” in the ULT and “wheat flour” in the UST is apparently a baking product made from the production of wheat grains (cf. Exod 29:2, and 2 Kgs 7:16, where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (cf. 1 Kgs 5:2, where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. If your language has a word for the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed, then use that term. \n\n\n\n###Oil\n[INSERT TEXT]\n\n\n\n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (cf. Lev 1). Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful (Lev 2:2). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###The memorial portion\nThis portion of the grain offering appears to have been the portion which the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. As such, the “memorial portion” is the part of the sacrifice whose “portion,” by being completely burned on the altar, represents the entire grain offering. \n\n\n### Yeast and leaven\nYeast is connected to the events of the Passover. Any prohibition of yeast may be connected to the original Passover. (See: [[rc://*/tw/dict/bible/kt/passover]]) 2:1 tf2u סֹ֖לֶת 1 Here, **flour** refers to a powder made from wheat. Alternate translation: “the finest flour” or “the best flour” 2:2 v2q7 וְ⁠קָמַ֨ץ מִ⁠שָּׁ֜ם מְלֹ֣א קֻמְצ֗⁠וֹ 1 A **handful** is the amount that a person can hold in the palm of their hand. Alternate translation: “and take out what he can hold in his hand” 2:2 e7ss אֶת־ אַזְכָּרָתָ⁠הּ֙ 1 The **memorial portion** of the grain offering represents the whole grain offering. This means the whole offering belongs to Yahweh.