Keluaran 29:42

29:42 “This will be a regular ¹  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ²  with you to speak to you there.

Imamat 6:9

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ³  on the altar all night until morning, and the fire of the altar must be kept burning on it. ⁴ 

Imamat 6:2

6:2 “When a person sins and commits a trespass ⁵  against the Lord by deceiving his fellow citizen ⁶  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ⁷ 

Imamat 2:4

Processed Grain Offerings

2:4 “‘When you present an offering of grain baked in an oven, it must be made of ⁸  choice wheat flour baked into unleavened loaves ⁹  mixed with olive oil or ¹⁰  unleavened wafers smeared ¹¹  with olive oil.

Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ¹²  from the herd he must present it as a flawless male; he must present it at the entrance ¹³  of the Meeting Tent for its ¹⁴  acceptance before the Lord.

Ezra 3:4

3:4 They observed the Festival of Temporary Shelters ¹⁵  as required ¹⁶  and offered the proper number of ¹⁷  daily burnt offerings according to the requirement for each day.

Mazmur 50:8

50:8 I am not condemning ¹⁸  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ¹⁹ 

Yehezkiel 46:14

46:14 And you ²⁰  will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon ²¹  of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute.

Amos 5:25

5:25 You did not bring me ²²  sacrifices and grain offerings during the forty years you spent in the wilderness, family ²³  of Israel.

[29:42]  ¹ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ² tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[6:9]  ³ tn Heb “It is the burnt offering on the hearth.”

[6:9]  ⁴ tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[6:2]  ⁵ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ⁶ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ⁷ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[2:4]  ⁸ tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.

[2:4]  ⁹ sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).

[2:4]  ¹⁰ tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).

[2:4]  ¹¹ tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).

[1:3]  ¹² sn The burnt offering (עֹלָה, ’olah) 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 R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ¹³ tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ¹⁴ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, 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; cf. NRSV “for acceptance in your behalf”).

[3:4]  ¹⁵ tn The Hebrew phrase אֶת חַג־הַסֻּכּוֹת (’et khag-hassukot, “festival of huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.

[3:4]  ¹⁶ tn Heb “according to what is written.”

[3:4]  ¹⁷ tn Heb “by number.”

[50:8]  ¹⁸ tn Or “rebuking.”

[50:8]  ¹⁹ tn Heb “and your burnt sacrifices before me continually.”

[46:14]  ²⁰ tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular.

[46:14]  ²¹ tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.

[5:25]  ²² tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.

[5:25]  sn Like Jer 7:22-23, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428.

[5:25]  ²³ tn Heb “house.”