In order to show the sequence of events more clearly, it may be better to begin this verse with “Then….”

Take away its crop: that part of the bird which serves as a receptacle for food and where the process of digestion begins must be removed, just as the stomach and intestines of the larger animals had to be removed (see verses 9 and 13). Here it is the most visible and most easily accessible part of the digestive apparatus of the bird that is eliminated.

With the feathers: the Hebrew word here has been understood in two very different senses: some translations (Revised Standard Version, New Jerusalem Bible, and New American Bible) have followed the ancient Greek and Latin translations and rendered it feathers; others (Good News Translation, New English Bible, and New Jerusalem Bible) follow the interpretation of the Targum and the Syriac translation and understand it as referring to the contents of the crop. The parallelism with verses 9 and 13 seems to favor this second interpretation.

Cast it beside the altar: the context clearly indicates that these parts were tossed aside as worthless rubbish. The ashes and rubbish thrown away in this manner were raked out just before dawn and eventually thrown into the Kidron Valley.

On the east side: literally “on the side of the altar, on the east.” But such a construction will be awkward in many languages. What is important here is that it is on the side of the altar that was farthest from the sanctuary where the ashes were deposited before removing them completely from the camp (see 4.12). These ashes are what remains after the burning of the sacrifices. The direction east (as in verse 11) should be expressed according to the receptor-language system; for example, “on the side where the sun rises.” Or in some cases it may be better to simply say “on the side of the altar away from the sanctuary” or “in front of the altar on the right side.”

The place for ashes: there is no indication that there was a special container for the ashes. Rather it was probably an area on the east side of the altar where waste materials were piled up. The word for ashes comes from a root that means “fat.” If the receptor language has a special word for ashes containing fatty material, it will be appropriate here. Some languages say “the place where they [indefinite] pile the ashes.”

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 .

Here again it may be a good idea to show the continuity of the actions by introducing the verse with “Then….”

Tear it by its wings, but shall not divide it asunder: the unexpressed object of the verb divide (or “sever”) is very likely the two parts of the bird, rather than its wings. The action of taking apart was probably done with the bare hands (using the fingernails), and not with an instrument, as Jewish tradition states and as is explicitly indicated in the LatinVulgate.

Burn it: here we have the same conclusion as found at the end of verses 9 and 13. So the translation adopted here should be identical with the one used at the end of the previous two paragraphs.

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 .

Verses 1-3 bring together general information with regard to this type of offering.

When …: see the discussion of “when” and “if” at 1.2.

Any one: literally “a soul.” The word is probably best translated “a person” in this context.

Cereal offering: the term used here is a general one for any offering of grain, but the remainder of the verse and the following paragraph describes one of the ways the grain was to be treated in order to make it acceptable as an offering to the LORD. Verses 4-10 describe another kind of offering using the same materials prepared differently, and verses 11-13 give still another possibility. In those languages which have no generic word for “grain,” a serious translation problem may arise. The general term refers to the seed of cultivated cereal grasses including wheat, barley, millet, and sorghum. In some cases translators are forced to resort to something like “small seeds” with an explanation in a footnote or glossary entry.

To the LORD: if direct discourse is being used as in Revised Standard Version, New International Version, and many other versions, this should probably be translated “to me” in most languages.

Fine flour: in Hebrew there are two words that refer to ground grain. The first, which is used here, represents a kind of semolina or coarser wheat flour. It is a product that is less finely ground than the material referred to by the second word (found in Num 5.15, for example). However, the first type was considered a more sumptuous kind of flour (made from wheat), used primarily in ritual offerings. The second type, on the other hand, was just ordinary flour (made from barley or wheat) and was rarely used in offerings to God. In translation the primary focus should not be on the fineness of the grinding, but on the high quality of this particular kind of flour as opposed to the commonness of the other type. If the translator has trouble finding corresponding terminology, it is possible to use an ordinary word for the common flour or meal (“coarse meal” or “flour”) and the same word qualified by “best” or “finest” for the more luxurious product (compare New Jerusalem Bible “choice flour”).

Oil: the term used here is a very general one which, in other contexts, may mean “fat.” But here it refers to oil, and for all practical purposes the people of Israel knew only olive oil. This is made explicit in Good News Translation. In those languages where olive trees are unknown, it is possible to use a more general term referring to vegetable oil, but excluding animal fat in this context.

Frankincense: a resin, or gummy substance which comes from a tree or shrub. It was dried and in some cases reduced to a powder. This substance was often used in rituals of antiquity, because it produces a pleasant odor when burned. It was a very expensive product because it was usually imported from the southeastern coast of the Arabian peninsula, through the intermediary of Arabia. Normally it was used only in ritual ceremonies. To give a meaningful rendering of this term, some translators have had to resort to expressions like “something that smells sweet when it is burned” or “tree sap that smells like perfume when burned.”

Pour … and put: Good News Translation uses a single verb for what is done with the oil and the incense, but the Hebrew has two. In the receptor language it may be better to separate the two actions as in Revised Standard Version: pour for the oil and put or “apply” with regard to the incense, since one is liquid and the other is in the form of a solid or a powder. Translators should be careful not to give the impression that the incense is mixed in with the flour. Rather it is given alongside or on top of it.

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 .

Aaron’s sons the priests: see the discussion under 1.5 and 1.7.

He: Good News Translation translates the pronoun he by the phrase “The officiating priest” in order to make it clear that the reference is to the priest and not to the person making the offering. This model should probably be followed in many other languages.

Take from it a handful of the fine flour and oil: the actual quantity of flour and oil brought by the lay person is not made clear. And while the amount to be taken for burning by the priest is not precise, probably the term handful is to be taken as a reference to the amount an average person could scoop up with a single hand. This may be better translated in some languages as “dip his hand into the flour … and take some out to burn….”

With all of its frankincense: the oil and flour are only partially used in the offering, and what remains is taken by the priests for food (see verse 3). Only the incense is totally offered to God.

Burn: see 1.9.

Altar: the altar of sacrifice and not the altar of incense (see comment under 1.5).

As its memorial portion: the Revised Standard Version rendering is somewhat obscure. The term may indicate the fact that the sacrifice reminded God of the person who brought it to him. Moffatt has “as a reminder to the Eternal.” Or it may mean “pledge” because the small part was representative of the whole. This is the meaning adopted by Good News Translation, New American Bible, and New English Bible with the use of the word “token.” In other languages this may have to be expressed as “something showing the LORD that the whole offering is his” or something similar.

The remaining flour and oil not burned in the offering could be eaten by the priests. According to Nehemiah 13.12 the tithes of grain, wine, and olive oil were stored within the Temple building.

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 .

What is left of the cereal offering: the part of the grain offering (and of certain animal sacrifices) that was not burned was considered as belonging to the priestly class.

Aaron and his sons: although the wording is slightly different in this verse, the meaning is the same as “Aaron’s sons the priests” (see 1.5, for example). It includes Aaron’s descendants as well as his immediate sons. In this context it may be translated simply “the priests.”

A most holy part: literally “holiest of holy ones,” a construction often used in Hebrew to express the idea of the superlative. These same words are frequently used in the Old Testament with reference to a particular place—“the most holy place”—within the Tent of the LORD’s presence and later in the Temple (see Exo 26.33; 1 Kgs 8.8). In this verse, however, this is not the case. In Leviticus it is used only to designate that which comes from offerings consecrated to God and can only be used for sacred purposes. In this case they were reserved for the priests and their families.

The preposition of which links a most holy part with the offerings by fire should not be translated literally. Here it has the meaning “selected from.” Good News Translation makes the meaning clearer by showing the causal relationship: “since it is taken from the food offered to the LORD.”

The translation of the word holy is particularly difficult in some languages. It is used throughout the Old Testament to qualify more than fifty different nouns. In most cases the primary component of meaning is “set apart from ordinary use” or “dedicated to God.” The idea of moral purity is a secondary component in some contexts, but this is clearly not the case here. The Revised Standard Version addition of part is not recommended. The Good News Translation rendering “it is very holy” is better, but in the receptor language it may be necessary to say something like “it is strictly set apart from ordinary use,” or “… for God’s purposes,” or “… for them [the priests] alone.” Translators should try to avoid using terms meaning physically “clean” or “white” to express the idea of holiness. Some languages have a word for ritual purity which may be adequate if it is accompanied by a proper explanation in the glossary giving details of the Jewish system.

Offerings by fire: 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 .

Verses 4-8a concern three (or perhaps four) ways of preparing and presenting the grain offering: two kinds of bread baked in an oven (verse 4); bread cooked on a griddle (verses 5-6); and bread cooked in a pan (verse 7). The unity of these verses is marked in Hebrew by the fact that the second person singular pronoun is used throughout the section, whereas the second person plural appears in verses 11-12. This is not evident in English translations, since the singular and plural pronouns are identical. If the use of the second person singular pronoun in the receptor language is taken as referring to one individual, then it is probably better to use the plural or some kind of impersonal construction, such as “someone,” throughout.

Baked in the oven: the oven was either a kind of hole dug in the earth or a hollow round object made of baked clay and placed on the ground. A fire is made under this object, and when it is well heated, the dough is inserted through the top opening and placed against the inner walls in order to cook it. Some languages may have to say something like “cooked in a hot enclosure” or “made into bread by a hot box.” Note that the use of a loanword may imply a modern electric or gas oven and should be avoided.

Cakes … wafers: scholars are not certain as to the exact makeup and means of preparation of these kinds of bread. The first was probably a circular loaf placed on a stick (compare 26.26). In most languages the use of the term for cakes will be quite misleading if used for either term. The second term indicates something more like a kind of flat biscuit which is still eaten in the Near East today. The translator should use two rather general terms, but it is important that they designate kinds of bread that are made without yeast. In most cultures there is a way to distinguish between thicker, loaf-type bread and a flatter bread like a biscuit. Possible models are “thick bread and flat bread” or “soft bread and hard bread.”

Mixed with oil: more accurately “kneaded in oil.” If the translator wants to keep the verb “knead,” it is better to make the direct object “flour” (compare verse 5) rather than cakes.

Unleavened: in translating the idea unleavened or “without yeast,” some languages have had to say something like “lacking that which causes it [bread] to rise.”

Spread with oil: or “brushed,” “smeared,” “coated” with oil.

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 .

Baked on a griddle: a thick plate made of pottery (and later of metal) with small depressions similar to a modern waffle iron. In some languages one may have to say “a flat cooking pan” or “a flat iron for baking.” This object was placed on three stones between which a fire was built. The dough was then put on the surface of the pan or disk and cooked.

Fine flour: see verse 1.

Mixed with oil: see verse 4.

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 .

You shall break it in pieces: the future tense here has an imperative meaning. The exact significance of this part of the ritual is uncertain, but perhaps it is intended to correspond to 1.6, where the animal sacrifice is cut into pieces. It may be possible in some languages to leave the subject impersonal, but otherwise the subject pronoun you may be rendered “the person making the offering.”

Pour oil on it: in some cases it may be wise to say something like “pour more oil on it” in order to make it clear that this is the second time oil is used in this ritual.

It is a cereal offering: this information may seem unnecessary or repetitious in some languages. But the intention of the writer was probably to mark the end of the paragraph on grain offerings of this type. It may be translated as a kind of summary statement: “This is the way a person offers this kind of grain offering.”

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 .