Translation commentary on Leviticus 4:7

The horns of the altar: while the Hebrew term is the same as the one used to refer to the horns of animals (cattle or oxen, for example), it is not necessary to retain this image in translation. In some languages this may be the natural thing to do, but in others it will probably be preferable to use a word like “projections” (Good News Translation), or “knobs” (Moffatt), or “protruding corners.” Some scholars maintain that the horns were intended to represent the animals sacrificed, but others feel that they originally functioned as points on which cooking utensils rested (see 1 Sam 2.14).

The altar of fragrant incense: the writer carefully distinguishes the incense altar from the altar of sacrifice which is at the entrance to the Tent of the LORD’s presence (see diagram on page 8 and the discussion under 1.5). On the terms for incense, see 2.1.

Before the LORD: the phrase is again repeated for emphasis, and unless the repetition is considered awkward, it should probably also be repeated in the receptor language.

Pour out: this is the ordinary word for pouring; it is not the same as “tossing” (in 1.5, 11; 3.2 and elsewhere) or “sprinkling” (in 4.6 above).

At the base of the altar: elsewhere the word translated base means “foundation” (Micah 1.6; Psa 137.7) or “beginning.” Here it refers to the bottom part of the altar. It may be equally well translated “at the foundation of the altar.” New Jerusalem Bible has “at the foot of the altar….”

Altar of burnt offering: this is the altar of sacrifice, as opposed to the altar of incense mentioned above.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 4:8 - 4:10

As indicated in 10a, these verses describe a ritual which corresponds to what is done in the fellowship offering described in 3.3-4. Translators should make sure that verse 10a refers to what precedes and not to what follows. One dynamic translation of this passage is as follows: “these are the same parts as those taken from the animal presented in the fellowship offering.” Another has shifted the parenthetical information in 10a to verse 8, beginning this section with the words “Just as he did with the bull given as a fellowship offering, he shall take the fat….”

The ox of the sacrifice of the peace offerings: the word translated ox by Revised Standard Version refers to any animal of the bovine species whether young or old, male or female. In order to clarify the meaning of the first preposition of in this phrase, it may be better to translate “the ox (or, bull) offered to God as a peace (or, fellowship) offering.” It is also possible to translate by a more general term such as “animal” (see Good News Translation).

The priest: since the person referred to here is still the High Priest (see verses 3 and 5), it is often advisable to make this clear in translation. The word priest may be wrongly understood to mean any one of the priests.

The altar of burnt offering: or the altar of sacrifice. See verse 7.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 4:11 - 4:12

But: this may be seen as marking the contrast between what is done with the other parts of the animal in verses 8-10 and the parts mentioned here, so the transition word But is used in most versions. However, in some languages this word may be misleading. Since a sequence of events is being described, some translators have preferred to introduce this verse with a word like “Then,” or “Next,” or something similar. Or it may be omitted as in New Jerusalem Bible, New American Bible, An American Translation, and Moffatt.

Verses 11 and 12 constitute a long and rather complex sentence in both Revised Standard Version and Good News Translation. Translators may consider breaking them down into two shorter and simpler sentences in the receptor language.

In Revised Standard Version, which reflects the Hebrew, there is no verb in verse 11; it appears at the beginning of verse 12 after the whole bull. In many languages it will be necessary to restructure these two verses so that the verb is shifted forward and the ideas flow more naturally. This, of course, will require the combined numbering of the two verses as 11-12.

He shall carry: it is very unlikely that the High Priest actually performed this action himself. A more literal translation may say “he causes to go out.” An American Translation and Jerusalem Bible have rendered this idea by a passive expression “(the bull) must be carried out(side).” In other languages where the passive is not a valid option, it may be possible to say something like “he shall cause (or send, or command) someone to carry it all out…” or “they [indefinite] shall carry it out.” Note that New Jerusalem Bible has “he will then have carried out.”

The whole bull: since the preceding verse has stated that certain fatty parts have already been burned on the altar, it may be misleading to translate literally the whole bull. “All the rest of the bull,” or “all the remaining parts of the animal,” or something similar, may be more appropriate.

Its entrails, and its dung (compare Exo 29.14): the term rendered entrails in Revised Standard Version has been understood by some scholars as referring rather to the heart and lungs, and the one translated dung to mean “intestines.” Others think that the first word refers to the intestines and the second to fecal matter (as in Revised Standard Version). If the latter is accepted as correct, care should be taken to translate in such a way as to indicate that the fecal matter was still contained in the intestines of the animal at the time of its death, rather than material already excreted from the body before death. However, the interpretation of Good News Translation is probably better in this context; but compare 1.9.

A clean place: the reference here is not just to a place that has been thoroughly sterilized, but to one that has been reserved for this special ritual purpose. In some cases it may be possible to add a qualifying term as in Good News Translation “the ritually clean place,” or “the ceremonially pure place,” but in other languages the word sometimes translated “taboo” may be appropriate to qualify the place.

It shall be burned: if the receptor language cannot use a passive form here, it is advisable to use an impersonal form such as “they shall burn it,” or make the High Priest the subject of a causative verb and say “he shall cause it to burn,” or perhaps better, “he shall command that they burn it.”

In the case of this sacrifice, no part of the animal offered is eaten by the priest(s). This conforms to the rule explicitly stated with regard to grain offerings in 6.16 and is equally valid for the other offerings made by the priests.

It should be noted that the recurring phrase which is repeated in verse 20b, 26b, 31b, 35b, as well as in 5.10b, 13a, 16b, 18b, and 6.7 (“the priest shall make atonement for them [or, him]”) does not appear at the end of this paragraph. Since the sacrifice is offered for the High Priest himself, it is hard to see how he could perform this ritual gesture on himself. For details on this ritual see verse 20.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 3:8

This verse (with reference to smaller animals) corresponds to verse 2 above, where the sacrifice of a larger animal is in view. With the exception of a few minor stylistic variations, it is identical to the earlier verse and should be translated similarly. This verse, however, says before the tent of meeting, while verse 2 has “at the door of the tent of meeting.” This distinction, though admittedly a relatively insignificant one, should probably be maintained in translation, unless it is stylistically awkward in the receptor language or implies a different location. Also, it should be noted that where verse 2 has “the blood,” this verse has its blood.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 4:13

If …: marking the beginning of a new topic within the overall subject of offerings for unintentional sins (see verse 3). If the receptor language uses several levels of headings, it will be appropriate to place one at the beginning of this verse. It may read “The sacrifice for the whole community.” Compare New Jerusalem Bible. It may be advisable in some languages to introduce this hypothetical situation with something like “Suppose a person commits…” or “Let us say that someone sins….” This kind of structure will make it possible to have shorter sentences that will be more easily understood in the material that follows.

The whole congregation of Israel: since the High Priest was a part of the community, this case is very similar to the preceding one, and the rituals are almost identical.

Commits a sin: see verses 2 and 3.

Unwittingly: see verse 2.

Congregation … assembly: two different words are used for the same sociopolitical reality which is the people of Israel. The first word seems to have a more marked religious connotation than the second. In translation it is unnecessary to search for two different terms, since this might lead the reader to think that two separate realities are being discussed. The use of this abstract collective noun (congregation or assembly) as the subject of verbs like “to sin” and in some cases “to not know” may present difficulties in some languages. In such cases it may be better to use an expression like “all the people of Israel” as the subject.

And the thing is hidden from the eyes of the assembly: it is difficult to imagine how the whole community could be guilty of a sin of which they were all unaware. If this were the case, it would never be known. While it is possible that the LORD might reveal it to them, there may have been some one or some few persons in the group that would be aware of the sin. In this case it may be better to translate “and most of the people (or group, or assembly) are unaware of it.” The passive formulation is hidden may also be misleading in some languages. Other ways of rendering this idea may be “even though the community is unaware of the matter” (New International Version) or “some wrong which escapes the notice of the people” (Moffatt).

And are guilty: the idea of guilt may be difficult to express in some languages. In this context the words are guilty may have to be translated in some languages as “bear responsibility” or “deserve punishment.”

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 3:9

Then from the sacrifice of the peace offering: the wording of Revised Standard Version reflects the Hebrew but may be somewhat confusing. Some have translated “Since it is a fellowship offering, these parts must be given as a food offering to the LORD:…” or “He shall present part of the fellowship offering as a food offering to the LORD….” New International Version begins this verse: “From the fellowship offering he is to bring a sacrifice….” Compare verse 3.

An offering by fire: see verse 5 above.

The fat tail entire: the tail of the kind of sheep raised in Palestine may have contained as much as seven or more kilograms of fat and was considered a delicacy. While this kind of information is important in understanding the text, it cannot be included in the text of the translation. It may therefore be wise to give such information in a cultural footnote.

Taking it away close by the backbone: the word for backbone used in this verse is found only here in all the Old Testament. Probably it referred to a specific place on the spinal column of the animal. Such precision is important in a text of this kind and, as far as possible, translators should choose an equivalent technical term in their own language. If this proves to be impossible, a natural descriptive phrase should be used. For example, “at the very end of the spinal column (or, backbone)” or in some cases “the entire tail” may imply cutting off at this particular point. In other languages the same idea can be conveyed by speaking of the “very beginning of the tail.”

On the translation of entrails as “internal organs” in Good News Translation, see 1.9.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 4:14

When the sin … becomes known: the passive idea is again better translated in many languages by an expression like “when they discover (or, realize) that they have been sinning,” or “when they become aware of their sin,” or “when someone calls attention to the sin.” But it would almost certainly be someone within the group, not from outside, that would call attention to it.

The assembly: or “the people (of Israel).”

Young bull: this is exactly the same expression used in 4.3, so it should be translated in the same way here.

A sin offering: while the subject of this chapter has been the sin offering from the beginning, this is the first use of the technical term in the text itself. It is probably the easiest of the different names of sacrifices to translate. In most cases it is adequate to say “an offering for unintentional sin,” but some may prefer “an offering to seek forgiveness.” See the discussion of the section heading at 4.1.

The end of verse 14 picks up the same information that is found in verses 3b-4a, except that the words “without blemish” are left implicit as in Hebrew. Receptor-language usage should determine whether or not they need to be made explicit here.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .

Translation commentary on Leviticus 2:10

This verse is identical with verse 3 above and should be translated in the same way, unless there is something in the immediate context that requires slightly different wording in the receptor language.

Quoted with permission from Péter-Contesse, René and Ellington, John. A Handbook on Leviticus. (UBS Helps for Translators). New York: UBS, 1990. For this and other handbooks for translators see here .