1tn Heb And he (the Lord) called (ar`q=Y]w~) to Moses and the Lord spoke (rB@d^y+w~) to him from the tent of meeting. The MT assumes Lord in the first clause but places it in the second clause (after spoke). This seems awkward. The Syriac version places Lord in the first clause (right after called).
sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, And he (the Lord) called to Moses, links v. 1 back to Exod 40:35, But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle (cf. Milgrom, Leviticus 1-16 [AB], 134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord called to him from the tent of meeting
2sn The second clause of v. 1, and the Lord spoke to him from the tent of meeting, saying, introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, bulky because of the way they happen to be juxtaposed in this transitional verse (Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two Tents of Meeting: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lords residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both tabernacle and tent of meeting to refer to the same tent: Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle. It is clear that tent of meeting in Lev 1:1 refers to the tabernacle. The latter term refers to the tent as a residence, while the former refers to it as a divinely appointed place of meeting between God and man (see NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where tent of meeting is used when referring to Moses inability to enter the tent, but tabernacle when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.
3tn When here translates the MTs yK! (if; when), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to <a! if, which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. yK! in Exod 21:2 and 7 as opposed to <a! in vv. 3, 4, 5, 8, 9, 10, and 11).
sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on burnt offerings in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by <a! if (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].
4tn Literally, a man, human being (<d*a*), which in this case refers to any person among mankind, male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14).
5tn The verb presents is cognate to the noun offering in v. 2 and throughout the book of Leviticus (both from the root brq [qrB]). One could translate the verb offers, but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being offered as an offering to Aaron there.
6tn The whole clause reads more literally, A human being [<d`a*], if he brings from among you an offering to the Lord.
7tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun among you. It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (Milgrom, Leviticus 1-16 [AB], 146; cf. note 3 above).
8tn Heb from the domesticated animal, from the herd, and from the flock.
sn It is clear from the subsequent division between animals from the herd (rq*B* in Lev 1:3-9) and the flock (/aX) in Lev 1:10-13), that the term for domesticated animal (hm*h@B=) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over hm*h@B= in the MT as well as the lack of a vav between it and rq*B* also suggest hm*h@B= is an overall category that includes both herd and flock quadrupeds. The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.
9sn The burnt offering (hl*u)) was basically a a gift of a soothing aroma to the Lord (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See NIDOTTE 4:996-1022.
10tn The NIV correctly has it in the text, referring to the acceptance of the animal (cf. e.g., RSV, NEB, NASB), but he in the margin, referring to the acceptance of the offerer (cf. NRSV, JB). The reference to a flawless male in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4).
11sn To make atonement is the standard translation of the Hebrew term rP#K!. The English word derives from a combination of at plus Middle English one[ment], referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is to wipe [something off (or on)] (see esp. the goal of the sin offering, Lev 4, to purge the tabernacle from impurities), but in some cases it refers metaphorically to wiping away anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], to appease; to pacify as an illustration of this). The translation make atonement has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning to make atonement and its theological significance).
12tn Heb Then he; the referent (the offerer) has been specified in the translation for clarity. The LXX has they rather than he, suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
13tn Heb the son of the herd.
14tn Splash or dash is better than sprinkle, which is the common English translation of this verb (qr~z`; see, e.g., NIV). Sprinkle is not strong enough (contrast hz`n`, which does indeed mean to sprinkle or to splatter; cf. Lev 4:6).
15tn Heb Then he; the referent (the offerer) has been specified in the translation for clarity. The LXX and the Samaritan Pentateuch have they rather than he in both halves of this verse, suggesting that the priests not the offerer were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
16tc A few medieval Hebrew mss, the Samaritan Pentateuch, LXX, Syriac, and Tg. Onq. have plural priests here (cf. 1:5, 8) rather than the MT singular priest. The singular priest would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). The sons of Aaron is probably a textual corruption caused by conflation with Lev 1:5, 8 (cf. the remarks in Hartley, Leviticus [WBC], 13).
17tc A few Hebrew mss, the Samaritan Pentateuch, LXX, Syriac, and Tg. Onq. have the conjunction and before the head, which would suggest the rendering and the head and the suet rather than the rendering of the MT here, with the head and the suet.
sn Suet is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle.
18tn Heb on the wood, which is on the fire, which is on the altar.
19tn Heb Finally, he; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
20tn Heb toward the altar, but the so-called locative h attached to the word for altar can indicate the place where something is or happens (GKC §90.d and §118.g; cf. also Milgrom, Leviticus 1-16 [AB], 161). This is a standard way of expressing on/at the altar with the verb to offer up in smoke (Hiphil of rfq, qfr; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
21tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus the Samaritan Pentateuch, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew aWh (rendered it is) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.
22sn The standard English translation of gift (hV#a!) is an offering [made] by fire. It is based on a supposed etymological relationship to the Hebrew word for fire (va@) and is still maintained in many versions (e.g., NIV, RSV, NRSV; Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean gift (Hartley, Leviticus [WBC], 22) or food gift (food offering in NEB and TEV; Milgrom, Leviticus 1-16 [AB], 161-162). See NIDOTTE 1:540-49 for a complete discussion.
23tn Heb And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.
24tn Heb Then he; the referent (the offerer) has been specified in the translation for clarity.
25tn Heb Then he; the referent (the offerer) has been specified in the translation for clarity.
26tn Heb from the [category] bird.
27tn Heb from the sons of the pigeon, referring either to young pigeons or various species of pigeon (contrast Milgrom, Leviticus 1-16 [AB], 168 with Hartley, Leviticus, 14).
28sn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to severe the head from the main body.
29sn The it refers to the head of the bird, which the priest immediately tossed on the altar fire. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
30tn Heb Then he; the referent (apparently still the priest) has been specified in the translation for clarity.
31tn This translation (set aside its entrails by [cutting off] its tail wing) is based on Milgroms discussion in Leviticus 1-16 [AB], 169-171, although he translates, remove its crissum by its feathers. Others possibilities include its crop with its contents (Targum Onqelos, NIV, NRSV; Hartley, Leviticus, 23) or its crop with its feathers (LXX, NASB, RSV; crop refers to the enlarged part of a birds gullet that serves a pouch for the preliminary maceration of food).
32tn The pronoun them here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.
33tn Heb he shall not divide it. several Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac, etc. have a vav on the negative, yielding the translation, but he shall not divide it into two parts.