Imamat 3:3-5

3:3 Then the one presenting the offering ¹  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ²  3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ³  3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ⁴ 

Imamat 3:9-11

3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, ⁵  3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ⁶  3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. ⁷ 

Imamat 4:8-12

4:8 “‘Then he must take up all the fat from the sin offering bull: ⁸  the fat covering the entrails ⁹  and all the fat surrounding the entrails, ¹⁰  4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) ¹¹  4:10 – just as it is taken from the ox of the peace offering sacrifice ¹²  – and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung – 4:12 all the rest of the bull ¹³  – he must bring outside the camp ¹⁴  to a ceremonially clean place, ¹⁵  to the fatty ash pile, ¹⁶  and he must burn ¹⁷  it on a wood fire; it must be burned on the fatty ash pile.

Imamat 4:34-35

4:34 Then the priest must 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 he must pour out all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering ¹⁸  must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement ¹⁹  on his behalf for his sin which he has committed and he will be forgiven. ²⁰ 

Imamat 8:16-17

8:16 Then he ²¹  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ²²  and Moses offered it all up in smoke on the altar, ²³  8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ²⁴  outside the camp just as the Lord had commanded Moses. ²⁵ 

Mazmur 51:17

51:17 The sacrifices God desires are a humble spirit ²⁶  –

O God, a humble and repentant heart ²⁷  you will not reject. ²⁸ 

Amsal 23:26

23:26 Give me your heart, my son, ²⁹ 

and let your eyes observe my ways;

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ³⁰ 

he will see descendants and enjoy long life, ³¹ 

and the Lord’s purpose will be accomplished through him.

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ³²  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ³³ 

in order to cheer up the humiliated

and to encourage the discouraged. ³⁴ 

Yesaya 66:2

66:2 My hand made them; ³⁵ 

that is how they came to be,” ³⁶  says the Lord.

I show special favor ³⁷  to the humble and contrite,

who respect what I have to say. ³⁸ 

[3:3]  ¹ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ² tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[3:4]  ³ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).

[3:5]  ⁴ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[3:9]  ⁵ sn See the note on this phrase in 3:3.

[3:10]  ⁶ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:11]  ⁷ tn Heb “food, a gift to the Lord.”

[4:8]  ⁸ tn Heb “all the fat of the bull of the sin offering he shall take up from it.”

[4:8]  ⁹ tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.

[4:8]  ¹⁰ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[4:9]  ¹¹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[4:10]  ¹² tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).

[4:12]  ¹³ tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).

[4:12]  ¹⁴ tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

[4:12]  ¹⁵ tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.

[4:12]  ¹⁶ tn Heb “the pouring out [place] of fatty ash.”

[4:12]  ¹⁷ tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

[4:35]  ¹⁸ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

[4:35]  ¹⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ²⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[8:16]  ²¹ tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).

[8:16]  ²² sn See Lev 3:3-4 for the terminology of fat and kidneys here.

[8:16]  ²³ tn Heb “toward the altar” (see the note on Lev 1:9).

[8:17]  ²⁴ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ²⁵ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[51:17]  ²⁶ tn Heb “a broken spirit.”

[51:17]  ²⁷ tn Heb “a broken and crushed heart.”

[51:17]  ²⁸ tn Or “despise.”

[23:26]  ²⁹ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.

[53:10]  ³⁰ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ³¹ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[57:15]  ³² tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ³³ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ³⁴ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[66:2]  ³⁵ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ³⁶ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ³⁷ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ³⁸ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”