Leviticus 1:9

Footnotes

1. 20 Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the 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 of the sacrifice on the altar for the officiating priest (cf. the notes on vv. and ).
2. 21 Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens ( §90.d and §118.g; cf. also J. Milgrom, Leviticus [], 1:). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
3. 22 A few Hebrew and possibly the Leningrad B19a itself (the basis of the Hebrew text of the ), under an apparent erasure, plus , , , and . suggest that Hebrew הוּא (hu’, translated as “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.
4. 23 The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. , ). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., , , , ; B. A. Levine, Leviticus [], ). 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” (J. E. Hartley, Leviticus [], ) or “food gift” (“food offering” in and ; J. Milgrom, Leviticus [], 1:). See R. E. Averbeck, 1: for a complete discussion.