HarperCollins Study Bible
Page 52
1.1–17 The burnt offering is the only sacrifice that is entirely consumed on the altar (cf. Deut 33.10; 1 Sam 7.9). Vv. 3–5 summarize the major concepts of the sacrificial system: imposition of hands, acceptance, expiation, slaughter, blood manipulation, and entrance to the tent of meeting. The donor is an active participant in the ritual. The burnt offering must be an unblemished male animal from an eligible species of livestock or birds. It is probably the oldest and most popular sacrifice (Tosefta Zebachim 13.1). Its function here is expiatory (v. 4; cf. 9.7; 14.20; Job 1.5; 42.8) and finds parallels in Ugaritic texts found at Ras Shamra on the coast of Syria dating to the middle of the second millennium BCE, but in H (see Introduction), the burnt offering by an individual marks a joyous occasion (cf. 22.17–21; Num 15.1–11). 1.2 Any of you. The text can be read “any person among you,” thereby explaining the third person in the Hebrew of vv. 2, 3, 4, 10, translated by the second person in the NRSV.
1.3 Without blemish. The significance of this requirement is vividly underscored by the prophet: “When you offer blind animals in sacrifice, is that not wrong? And when you offer those that are lame or sick, is that not wrong? Try presenting that to your governor; will he be pleased with you or show you favor? says the LORD of hosts” (Mal 1.8). Tent of meeting, a term referring to the wilderness sanctuary, also called the tabernacle, which was contained within a collapsible and portable tent and itself contained an incense altar, a table for the bread of Presence, a lampstand, and, separated from these sacred objects by a curtain, the ark of the covenant (Ex 25.10–40). Its name is derived from its function; see Ex 29.42–43. The tent of meeting was surrounded by a fenced courtyard. The whole courtyard from its entrance to the entrance of the tent was accessible to the lay offerer and was where he performed the preliminary sacrificial rites (see Introduction).
1.4 Lay your hand (cf. 3.2, 8, 12; 4.4, 15, 24), lit. “lean your hand.” This rite required pressure. Its purpose is to signify ownership, so that the benefits of the sacrifice will accrue to the donor. Hand leaning was not required whenever the offering could be carried by hand—cases where ownership was obvious—such as the burnt offering of birds, the grain offering, and the reparation-offering money (e.g., 5.14–6.7). Acceptable in your behalf. If the offering is unblemished it will be acceptable on the offerer’s behalf, but “if you present a lame or sick one—it does not matter! Just offer it to your governor: will he accept you?” (Mal 1.13, alternate translation). From this citation we can derive two things. First, to be acceptable to God (or the governor) the sacrifice must be unblemished. Just as a king expects perfection in his gifts, so does the divine King of kings. Second, the function of the burnt offering here is to elicit the favor of the deity. Atonement. Originally the burnt offering may have been the only expiatory sacrifice. However, once the exclusively expiatory purification and reparation offerings came into being (see chs. 4–5), the sole expiatory function remaining for the burnt offering was to atone for neglected performative commandments or sinful thoughts (see Job 1.5). Thus the erstwhile sinner would be granted “at-one-ment” with the Lord.
1.9 Turn…into smoke. This term is carefully distinguished from “burn,” the normal term for nonsacrificial incineration, to indicate that the offering is not destroyed but transformed into smoke so that it can ascend to heaven above, the dwelling place of God. An offering by fire (cf 1.13, 17; 2.3, 10), more accurately “a food gift.”
1.16 Crop with its contents, or “crissum by its feathers.” The waste material inside the bird is removed by cutting around and pulling its tail.
LEVITICUS 2
Grain Offerings
1When anyone presents a grain offering to the LORD, the offering shall be of choice flour; the worshiper shall pour oil on it, and put frankincense on it, 2and bring it to Aaron’s sons the priests. After taking from it a handful of the choice flour and oil, with all its frankincense, the priest shall turn this token portion into smoke on the altar, an offering by fire of pleasing odor to the LORD. 3And what is left of the grain offering shall be for Aaron and his sons, a most holy part of the offerings by fire to the LORD.
4When you present a grain offering baked in the oven, it shall be of choice flour: unleavened cakes mixed with oil, or unleavened wafers spread with oil. 5If your offering is grain prepared on a griddle, it shall be of choice flour mixed with oil, unleavened; 6break it in pieces, and pour oil on it; it is a grain offering. 7If your offering is grain prepared in a pan, it shall be made of choice flour in oil. 8You shall bring to the LORD the grain offering that is prepared in any of these ways; and when it is presented to the priest, he shall take it to the altar. 9The priest shall remove from the grain offering its token portion and turn this into smoke on the altar, an offering by fire of pleasing odor to the LORD. 10And what is left of the grain offering shall be for Aaron and his sons; it is a most holy part of the offerings by fire to the LORD.
11No grain offering that you bring to the LORD shall be made with leaven, for you must not turn any leaven or honey into smoke as an offering by fire to the LORD. 12You may bring them to the LORD as an offering of choice products, but they shall not be offered on the altar for a pleasing odor. 13You shall not omit from your grain offerings the salt of the covenant with your God; with all your offerings you shall offer salt.
14If you bring a grain offering of first fruits to the LORD, you shall bring as the grain offering of your first fruits coarse new grain from fresh ears, parched with fire. 15You shall add oil to it and lay frankincense on it; it is a grain offering. 16And the priest shall turn a token portion of it into smoke—some of the coarse grain and oil with all its frankincense; it is an offering by fire to the LORD.
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2.1–16 In nonpriestly texts the term “grain offering” connotes a present made to secure goodwill (e.g., Gen 32.13–21) or a tribute brought by subjects to their overlords, both human (Judg 3.15–18) and divine. This sacrifice may be brought in either animal or vegetable form (Gen 4.3; 1 Sam 2.17). In P, however (see Introduction), it is exclusively grain, semolina (Lev 2.1–3), semolina cakes (2.4–10), or roasted grain (2.14–16). Because leaven and honey (fruit syrup) ferment and salt preserves, the first two are forbidden, and salt is required on the altar (2.11–13). Leaven, however, is permitted as a first-fruit offering to the priest (23.17; 2 Chr 31.5). The restriction to grain emphasizes that people’s tribute to God should be from the fruits of their labors on the soil. As in other ancient Near Eastern cultures, the burnt offering could appease the deity’s anger. Because grain was abundant and cheap, it became the poor person’s burnt offering (Philo, On the Special Laws 1.271; Leviticus Rabbah 8.4).
2.1 Choice flour, more specifically “semolina,” or coarsely ground flour that remains after the fine flour has been extracted from the wheat (cf. Mishnah Avot 5.15). Frankincense, a fragrant and costly gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6.20) and Somaliland. It was also the main ingredient in the incense burned on the incense altar (Ex 30.7–8, 34–36).
2.2 Token portion. The entire grain offering should go up in smoke, but only a portion does, pars pro toto.
2.3 Most holy defines the burnt, grain, purification, and reparation offerings (6.17, 25; 7.6), as distinct from the rest of the offerings designated by the term “holy,” namely, the well-being offering, the devoted thing, and the first of animals, fruits, and processed foods (Num 18.12–19).
2.4–10 Four different preparations of the grain offering are here included: oven-baked (two varieties), griddle-toasted, and pan-fried. Their common denominator is that they are all cooked, unleavened semolina. Frankincense is not required for these cooked grain offerings, possibly as a deliberate concession to the poor.
2.10 This verse stands in flat contradiction to 7.9, which assigns the cooked grain offering to the officiating priest. This may reflect different sanctuary traditions: the officiating priest was recompensed at the small, local sanctuary, whereas th
e priestly corps distributed the perquisites equitably at the Jerusalem temple (see also 7.31–33).
2.11 Leaven is the arch-symbol of fermentation, deterioration, and death and hence taboo on the altar of blessing and life. Wine, the epitome of fermentation, is never burned on the altar hearth, but is poured on the altar base, so the prohibition against turning …into smoke any fermented substance has not been transgressed. The honey mentioned here is fruit honey (see 2 Chr 31.5). The stereotypical metaphor for Canaan, “a land flowing with milk and honey,” must intend fruit honey, because Canaan from time immemorial was known for its abundant fruits, especially dates, figs, and grapes.
2.12 An offering of choice products, or “a first-processed offering.” The gift of the first fruits is due not only from the first-ripe crops but also from certain foods processed from these crops, namely, grain, new wine (must), new (olive) oil, fruit syrup, leavened food, and meal dough.
2.13 Salt of the covenant. Since salt was the preservative par excellence in antiquity, it made the ideal symbol for the perdurability of a covenant, and it is likely that salt played a prominent role at the solemn meal that sealed a covenant in the ancient Near East.
2.14 First fruits refers to barley, which Arab peasants roast to this day, but not to wheat because of its flat taste (note the absence of the term “semolina”). It may refer to the offering originally required of each Israelite barley grower (see 23.10–11). Coarse new grain from fresh ears, more specifically “milky grain, groats of the first ear.” Hebrew ’abib, “milky grain,” represents the intermediate (milky) stage between mere stalks and fully ripe grain; Hebrew geres (rabbinic gerisim) means “groats” and karmel refers to the grain, namely, the “fresh ear” (cf. 2 Kings 4.42).
LEVITICUS 3
Offerings of Well-Being
1If the offering is a sacrifice of well-being, if you offer an animal of the herd, whether male or female, you shall offer one without blemish before the LORD. 2You shall lay your hand on the head of the offering and slaughter it at the entrance of the tent of meeting; and Aaron’s sons the priests shall dash the blood against all sides of the altar. 3You shall offer from the sacrifice of well-being, as an offering by fire to the LORD, the fat that covers the entrails and all the fat that is around the entrails; 4the two kidneys with the fat that is on them at the loins, and the appendage of the liver, which he shall remove with the kidneys. 5Then Aaron’s sons shall turn these into smoke on the altar, with the burnt offering that is on the wood on the fire, as an offering by fire of pleasing odor to the LORD.
6If your offering for a sacrifice of well-being to the LORD is from the flock, male or female, you shall offer one without blemish. 7If you present a sheep as your offering, you shall bring it before the LORD 8and lay your hand on the head of the offering. It shall be slaughtered before the tent of meeting, and Aaron’s sons shall dash its blood against all sides of the altar. 9You shall present its fat from the sacrifice of well-being, as an offering by fire to the LORD: the whole broad tail, which shall be removed close to the backbone, the fat that covers the entrails, and all the fat that is around the entrails; 10the two kidneys with the fat that is on them at the loins, and the appendage of the liver, which you shall remove with the kidneys. 11Then the priest shall turn these into smoke on the altar as a food offering by fire to the LORD.
12If your offering is a goat, you shall bring it before the LORD 13and lay your hand on its head; it shall be slaughtered before the tent of meeting; and the sons of Aaron shall dash its blood against all sides of the altar. 14You shall present as your offering from it, as an offering by fire to the LORD, the fat that covers the entrails, and all the fat that is around the entrails; 15the two kidneys with the fat that is on them at the loins, and the appendage of the liver, which you shall remove with the kidneys. 16Then the priest shall turn these into smoke on the altar as a food offering by fire for a pleasing odor.
All fat is the LORD’s. 17It shall be a perpetual statute throughout your generations, in all your settlements: you must not eat any fat or any blood.
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3.1–17 The well-being offering never serves as expiation (but cf. ch. 17). Its basic function is simply to permit the consumption of meat. The motivation was usually spontaneous and occasioned by a sense of elation. The rules are similar to those of the burnt offering except that the victims may be female, but not birds. Also, being of lesser sanctity, its portions are assigned to the donor as well as to God. The choicest internal fats (suet) are turned to smoke.
3.1 You (and throughout the chapter), lit. “he”/“him.” Without blemish. See 1.3.
3.3 Fat (and throughout the chapter), more specifically “suet,” referring to the layer of fat beneath the surface of the animal’s skin and around its organs, which can be peeled off, in contrast to the fat that is inextricably entwined in the musculature.
3.4 Kidneys, frequently associated with the heart as the seat of thoughts, emotions, and life; like the blood, the proverbial life force, they must be returned to their creator. Appendage, i.e., the caudate lobe of the liver.
3.9 Backbone, rather the “sacrum,” the lowest part of the spine closest to the broad tail.
3.16 All fat is the LORD ’s. Hence all sacrificial meat must initially be brought to the altar. Together with v. 17, this phrase is probably an H supplement (see Introduction).
LEVITICUS 4
Sin Offerings
1The LORD spoke to Moses, saying, 2Speak to the people of Israel, saying: When any one sins unintentionally in any of the LORD’s commandments about things not to be done, and does any one of them:
3If it is the anointed priest who sins, thus bringing guilt on the people, he shall offer for the sin that he has committed a bull of the herd without blemish as a sin offering to the LORD. 4He shall bring the bull to the entrance of the tent of meeting before the LORD and lay his hand on the head of the bull; the bull shall be slaughtered before the LORD. 5The anointed priest shall take some of the blood of the bull and bring it into the tent of meeting. 6The priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD in front of the curtain of the sanctuary. 7The priest shall put some of the blood on the horns of the altar of fragrant incense that is in the tent of meeting before the LORD; and the rest of the blood of the bull he shall pour out at the base of the altar of burnt offering, which is at the entrance of the tent of meeting. 8He shall remove all the fat from the bull of sin offering: the fat that covers the entrails and all the fat that is around the entrails; 9the two kidneys with the fat that is on them at the loins; and the appendage of the liver, which he shall remove with the kidneys, 10just as these are removed from the ox of the sacrifice of well-being. The priest shall turn them into smoke upon the altar of burnt offering. 11But the skin of the bull and all its flesh, as well as its head, its legs, its entrails, and its dung—12all the rest of the bull—he shall carry out to a clean place outside the camp, to the ash heap, and shall burn it on a wood fire; at the ash heap it shall be burned.
13If the whole congregation of Israel errs unintentionally and the matter escapes the notice of the assembly, and they do any one of the things that by the LORD’s commandments ought not to be done and incur guilt; 14when the sin that they have committed becomes known, the assembly shall offer a bull of the herd for a sin offering and bring it before the tent of meeting. 15The elders of the congregation shall lay their hands on the head of the bull before the LORD, and the bull shall be slaughtered before the LORD. 16The anointed priest shall bring some of the blood of the bull into the tent of meeting, 17and the priest shall dip his finger in the blood and sprinkle it seven times before the LORD, in front of the curtain. 18He shall put some of the blood on the horns of the altar that is before the LORD in the tent of meeting; and the rest of the blood he shall pour out at the base of the altar of burnt offering that is at the entrance of the tent of meeting. 19He shall remove all its fat and turn it into smoke on the altar. 20He
shall do with the bull just as is done with the bull of sin offering; he shall do the same with this. The priest shall make atonement for them, and they shall be forgiven. 21He shall carry the bull outside the camp, and burn it as he burned the first bull; it is the sin offering for the assembly.
22When a ruler sins, doing unintentionally any one of all the things that by commandments of the LORD his God ought not to be done and incurs guilt, 23once the sin that he has committed is made known to him, he shall bring as his offering a male goat without blemish. 24He shall lay his hand on the head of the goat; it shall be slaughtered at the spot where the burnt offering is slaughtered before the LORD; it is a sin offering. 25The priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and pour out the rest of its blood at the base of the altar of burnt offering. 26All its fat he shall turn into smoke on the altar, like the fat of the sacrifice of well-being. Thus the priest shall make atonement on his behalf for his sin, and he shall be forgiven.