Imamat 1:6

1:6 Next, the one presenting the offering ¹  must skin the burnt offering and cut it into parts,

Imamat 4:11

4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –

Kejadian 3:21

3:21 The Lord God made garments from skin ²  for Adam and his wife, and clothed them.

Keluaran 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ³  outside the camp. ⁴  It is the purification offering. ⁵ 

Bilangan 19:5

19:5 Then the heifer must be burned ⁶  in his sight – its skin, its flesh, its blood, and its offal is to be burned. ⁷ 

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ⁸ 

[1:6]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr 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).

[3:21]  ² sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[29:14]  ³ tn Heb “burn with fire.”

[29:14]  ⁴ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁵ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[19:5]  ⁶ tn Again, the verb has no expressed subject, and so is given a passive translation.

[19:5]  ⁷ tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.

[13:14]  ⁸ tn Grk “make no provision for the flesh unto desires.”