UTN uW Translation Notes:

Leviticus 3 General Notes

Structure and Formatting

This chapter gives laws about how an Israelite might offer a peace offering. In a similar fashion to the burnt offerings described in Leviticus 1, here Yahweh provides laws for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an enduring statute, applicable to any Israelite, regardless of age or location. This statute forbids consuming any fat or blood (3:17). In outline form, the structure of Chapter 3 is as follows: 1) The peace offering (3:1–17) I. Offering a bovine (3:1–5) II. Offering a flock animal (3:6–16) i. a sheep (3:6–11) ii. a goat (3:12–16) III. Proscription against eating blood or fat (3:17)

Special Concepts in This Chapter

Fat and the innards

In ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:- For bovine, sheep, and goats:- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in 3:3–14.) - the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See 3:4–15.)- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. For sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See 3:9.) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.

Ritual action

This chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.1) Laying hands on the animalThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See 1:4.) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.2) Splashing and sprinkling bloodThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See 1:5, 1:11 and 1:15.) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See 1:5, 1:11, and 3:2, 3:8, and 3:13.) In chapters 4, 5 and 6, the blood will be sprinkled. (See 4:6, 4:17, 5:9, and 6:24.) It may be put on the horns of the altar or poured out at the base of the altar.(See 4:7, 4:18, 4:25, 4:30, and 4:34.) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See 1:15 and 5:9.) The blood was the life of the animal. (See 17:11.) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.3) Burning a sacrifice in a way that makes smoke riseAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.

Consuming blood or fat

Leviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See (7:26–27, (17:10–14, and (19:26.) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.

Important Figures of Speech in This Chapter

This chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”

“To the face of the tent of meeting”

As with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See 3:2.) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”

“The sons of Aaron”

Throughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in 3:2), but often the priests are simply called “the sons of Aaron.” (See 3:5, 3:8, and 3:13) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.

Other Possible Translation Difficulties in This Chapter

In addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.

The referent of the masculine pronouns

Throughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.

Second and third-person address

Chapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in 1:2 and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse (3:17), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.

The use of a verb with a related noun (Cognate-accusatives)

For emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See 3:1-14.) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.