Preface: Leviticus 1 discusses the 3 categories of burnt offerings which are to be made to God which correspond roughly to three economic classes of people. Moses receives this revelation from God at the Tabernacle.

The Bible Summary of Leviticus 1 (in 140 characters or less): Whoever brings a burnt offering should slaughter a bull, a sheep, a goat or a bird. The priest shall burn it on the altar to the LORD.

There are many chapter commentaries on the book of Leviticus. This will be the most extensive examination of Leviticus 1, where you will be able to examine in depth every word of the original text. Every attempt has been made to make this both a complete and self-contained study. Therefore, all references, vocabulary, and related concepts should be found within this extensive study. Easy access links to more in-depth studies of some vocabulary words, concepts and doctrines are also provided.

Outline of Chapter 1:

Introduction

         vv.     1–9           The procedure for the offering of a bull

         vv.    10–13         The procedure for the offering of a goat or a sheep

         vv.    14–17         The procedure for the offering of a dove or pigeon

Chapter Summary

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Introduction         Titles and/or Brief Descriptions of Leviticus 1 (by various commentators)

         Introduction         Brief, but insightful observations of Leviticus 1 (various commentators)

         Introduction         Fundamental Questions About Leviticus 1

         Introduction         The Prequel of Leviticus 1

         Introduction 

         Introduction 

         Introduction         The Principals of Leviticus 1

         Introduction         The Places of Leviticus 1

         Introduction         By the Numbers

         Introduction         Timeline for Leviticus 1

         Introduction         A Synopsis of Leviticus 1

         Introduction         Outlines of Leviticus 1 (Various Commentators)

         Introduction         A Synopsis of Leviticus 1 from the Summarized Bible

         Introduction         The Big Picture (Leviticus 1–5)

         Introduction 

         Introduction 

         Introduction         Changes—additions and subtractions (for Leviticus 1)

         v.       1              The Tabernacle Supplants the Original Tent of Meeting

         v. 

         v. 

         v.       2              Minchâh

         v.       2              T^erûmâh

         v.       2              Qorbân

         v. 

         v. 

         v.       4              Links for the Doctrine of Atonement

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v.       8              Fire, in Scripture, Refers to God's Holiness in Judgement

         v. 

         v. 

         v. 

         v. 

         v. 

         v.      17              The Burnt Offering (by R. B. Thieme, Jr.)

         Summary            A Set of Summary Doctrines and Commentary

         Summary            Why Leviticus 1 is in the Word of God

         Summary            What We Learn from Leviticus 1

         Summary            Jesus Christ in Leviticus 1

         Summary            Shmoop Summary of Leviticus 1

         Summary            Edersheim Summarizes Leviticus 1

         Summary 

         Summary 

         Addendum          Footnote for Leviticus 1:1 (from the Christian Community Bible)

         Addendum          Footnotes for Leviticus 1:1–2 (from the Heritage Bible)

         Addendum          Footnotes for Leviticus 1:3–5 (from the Heritage Bible)

         Addendum          Propitiation (by R. B. Thieme, Jr.)

         Addendum 

         Addendum 

         Addendum          Josephus’ History of this Time Period

         Addendum          A Complete Translation of Leviticus 1

         Addendum          Doctrinal Teachers Who Have Taught Leviticus 1

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Leviticus 1

         Addendum          Word Cloud from Exegesis of Leviticus 1

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An Introduction to Leviticus 1

I ntroduction: In Exodus 40, Moses saw to it that the tabernacle had been assembled. Now, in Leviticus 1, he meets Y^ehowah in this newly constructed Tent of Meeting and receives more instructions concerning the ceremonial portion of worship.

What should be kept in mind throughout is that the gospel will be presented through the sacrifices offered in this chapter. The various sacrifices and offerings which we study are types. They look forward to the life and to the sacrifice of Jesus Christ, Who will die for our sins.

Leviticus 1 allows a person making an offering to bring one of five kinds of animals, enumerated in three categories, depending upon his financial ability. Those able to may bring from their livestock (like a bull); those who are middle class might bring a sheep or a goat. Those who are struggling financially may bring birds.

There is no silly talk in the book of Leviticus about making to wealthy give some of their money to the poor to even things out. This book assumes inequality, and does not shirk from it or treat it as something to be corrected. If there is freedom, then there will be inequality. If there is equality, then that must be enforced. Although the Bible encourages cognizance of the poor and help for the poor, there is never some illusion about making things equal.

Application: As an aside, when a political group advocates for things that cannot actually occur (equality, gun control, zero carbon emissions, no prejudice, a living minimum wage), that group will always have issues to advocate. Such a political movement never has to show any progress; just point out what they still need to do.

The point of these three levels of sacrifices are, every economic group needed to be made clean before God. In all instances, God must be propitiated. The rich were not automatically cool with God because they appear to be blessed by God; the poor did not have an automatic in with God because they economically suffered in their lives.

Leviticus 1 concentrates on the various burnt offerings.

Regarding this, Dr. S. Lewis Johnson says: The burnt offering illustrates the personal consecration of the Lord in the work of expiation by penal substitution that leads to divine satisfaction over the atoning work of the substitute.

Paul alludes to this parallel in Eph. 5:2 And walk in love, as Christ loved us and gave Himself up for us, a fragrant offering and sacrifice to God. (ESV; capitalized; emphasis mine)

The animal sacrifices studied in this chapter look forward to Jesus dying on the cross and taking on Himself our sins. The animals offered represent the Lord; the burning of the flesh represents the judgment at the cross; and the sweet savor wafting up to God the Father represents propitiation.

There are a number of textual differences/discrepancies in this short chapter. Although I mention a few of them, the NET Bible seems to accurately catch them all. When I noticed, I simply used their footnote in the exegesis of the Hebrew text.

Portions of Leviticus are difficult to get through, simply because they are very specific descriptions of very specific things that the Israelites were to do. A chapter of such a description is fine; but there are eight or nine chapters like this in Leviticus. Although I got into some detail on this chapter (as it is introductory to the rest of Leviticus), I am going to try to keep my commentary to a minimum on such chapters.

Timeline for Leviticus

There is very little narrative in the book of Leviticus; so this information may have been given to Moses in a few days or, at most, a few weeks; and Moses both wrote these things down and informed the people. Because of information previously studied in the introduction, we are not 100% certain if all of this material was given to Moses while in the newly erected Tabernacle. I would lean towards that being the case.

As I have done previously, since this chapters is what God is saying to Moses, I will begin and end the chapter with quotation marks. I will not insert a new set of quotation marks for each new paragraph.

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The Procedure for the Offering of a Bull

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac (= Aramaic) and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

The comparisons which I do are primarily between the English translations which are taken from the ancient tongues. For the most part, the variances are so minor that I rarely investigate them any further than that.

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

The Targum of Onkelos is actually the Pentateuchal Targumim, which are The Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A. From http://www.becomingjewish.org/texts/targum/onkelos_Leviticus.html and first published in 1862.

Occasionally, there is an obvious error in the English translation, and I correct those without additional mention or footnoting. For instance, the online version of the Targum of Onkelos which I use has gorund in Ex. 4:9; I simply corrected the text. This may occur once or twice in a chapter.

I attempt to include translations which are different in their vocabulary and phrasing. On many occasions, I may include a translation which is not substantially different than another listed translation.

Most of the translations can be found here.

Ancient texts:

Masoretic Text (Hebrew)        And so He calls unto Moses and so speaks Y^ehowah unto him from a Tent of Assembly, to say, “Speak unto sons of Israel, and you have said unto them, ‘A man, when he brings near from you [all] a qorban [= offering] to Y^ehowah from the livestock—from the herd and from the flock—you [all] bring near your qorban [lit., offer your offering].

Dead Sea Scrolls                   .

Targum (Onkelos)                  Vayikra

And He called to Moshe, and Adonoy spoke to him from the Tent of Meeting, saying:

Speak to Bnei Yisroel and say to them; [if] a man among you will bring an offering to [before] Adonoy; of animals, cattle or sheep you should bring your offering. Translation for Onkelos and Pseudo-Jonathan by J. W. Etheridge, M.A. (1862). See Link for description.

Targum (Pseudo-Jonathan)   And it was when Mosheh had completed to erect the tabernacle that Mosheh reasoned and judged in his heart, and said: To Mount Sinai, whose excellency is the excellence only of an hour and its holiness the holiness but of three days, I could not ascend till the time that the word was spoken to me; but the excellence of this the tabernacle of ordinance is an eternal excellency, and its holiness an everlasting holiness; therefore is it right that I should not enter within it until the time that I am spoken with from before the Lord. Then did the word[1] of the Lord call unto Mosheh and the Word[2] of the Lord spake with him from the tabernacle of ordinance saying:

[JERUSALEM TARGUM. And it was when Mosheh had completed to erect the tabernacle to anoint it, and sanctify it, and all its vessels, that Mosheh reasoned in his heart, and said: Within Mount Sinai, whose majesty was the majesty of an hour, and its holiness the holiness of an hour, I might not ascend till the time which was bidden me from before the Lord; nor into the tabernacle of ordinance, whose majesty is an eternal majesty, and its holiness an everlasting holiness, is it right for me to enter till the time that I am bidden from before the Lord. And the Word of the Lord called to Mosheh; for the Word of the Lord was altogether with him, from the tabernacle of ordinance, saying:]

Speak with the sons of Israel, and say to them: If a man of you, but not of the rebellious worshippers of idols, bring an oblation before the Lord, (it must be) from the clean cattle, from the oxen or from the sheep; but not from the wild beasts may you offer your oblations. [Kukis: not sure if I am going to stay with this particular targum; it is a lot of extra text, as a targum sometimes acts as a commentary. Don’t know if the time is worth it.]

Douay-Rheims 1899 (Amer.) And the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying: Speak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep:...

Aramaic ESV of Peshitta        Mar-Yah called to Mosha, and spoke to him out of the Tabernacle, saying, "Speak to the B'nai Yisrael, and tell them, 'When anyone of you offers an offering to Mar-Yah, you shall offer your offering of the livestock, from the herd and from the flock.

Lamsa’s Peshitta (Syriac)     And LORD JEHOVAH called Moshe and he spoke with him from the Time Tabernacle to say: “Speak with the children of Israel and say to them, each man of them who will offer his offering to LORD JEHOVAH: 'From cattle of oxen and of sheep you shall bring your offerings.

Samaritan Pentateuch           And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock.

Updated Brenton (Greek)       And the Lord called Moses again and spoke to him out of the tabernacle of witness, saying, Speak to the children of Israel, and you shall say to them, If any man of you shall bring gifts to the Lord, you shall bring your gifts of the cattle and of the oxen and of the sheep.

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             And the voice of the Lord came to Moses out of the Tent of meeting, saying, Give these orders to the children of Israel: When anyone of you makes an offering to the Lord, you are to take it from the cattle, from the herd or from the flock.

Easy English                          Rules for the people's gifts

The Lord spoke to Moses from the Tent of Meeting. He told him the rules that Israel's people must obey. The Lord said, ‘Speak to Israel's people. Tell them this. When a person gives an animal to the Lord, it must be a cow or a sheep or a goat.

Easy-to-Read Version–2008  So the LORD called out to Moses from inside the Meeting Tent and said, "Tell the Israelites: When you bring an offering to the LORD, the offering must be one of your tame animals--it can be a sheep, a goat, or one of your cattle.

God’s Word™                         The LORD called Moses and spoke to him from the tent of meeting. He said, "Tell the Israelites: If any of you bring a sacrifice to the LORD, you must offer an animal from your cattle, sheep, or goats.

Good News Bible (TEV)         The LORD called to Moses from the Tent of the LORD's presence and gave him the following rules for the Israelites to observe when they offer their sacrifices. When you offer an animal sacrifice, it may be one of your cattle or one of your sheep or goats.

The Message                         Whole-Burnt-Offering

God called Moses and spoke to him from the Tent of Meeting: “Speak to the People of Israel. Tell them, When anyone presents an offering to God, present an animal from either the herd or the flock.

NIRV                                      Rules for Burnt Offerings

The Lord called out to Moses. He spoke to him from the tent of meeting. He said, “Speak to the Israelites. Tell them, ‘Suppose anyone among you brings an offering to the Lord. They must bring an animal from their herd or flock.

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible             Leviticus 1

How to sacrifice a burnt offering

Sacrificing bulls as a burnt offering

The LORD talked to Moses in the Meeting Tent: [1] I want you to tell this to the people of Israel: When you sacrifice an animal as an offering to the LORD, use the livestock from your own herds or flocks.

¹1:1 This is likely the tent worship center of Exodus 36-40, given the descriptions that come later, which include reference to the worship center’s altar (1:5). Yet some scholars say the Meeting Tent was not the tent worship center. The Meeting Tent was mentioned first in Exodus 33:7, before the tent worship center was built and located in the middle of the camp (Numbers 2:17). This was another place where Moses apparently spent some time, “outside the camp, at a fair distance” (Exodus 33:7). This is where people would go to hear from Moses about what the Lord had to say about any particular question they had. Some scholars say Moses likely set up this Meeting Tent outside the camp because of God’s refusal to travel with the people. Moses may have figured that if God wouldn’t come to them, they would go to God.

Contemporary English V.       The LORD spoke to Moses from the sacred tent and gave him instructions for the community of Israel to follow when they offered sacrifices. Sacrifices to please me must be completely burned on the bronze altar. Bulls or rams or goats are the animals to be used for these sacrifices. If the animal is a bull, it must not have anything wrong with it. Lead it to the entrance of the sacred tent, and I will let you know if it is acceptable to me. (Vv. 1–3)

The Living Bible                     The Lord now spoke to Moses from the Tabernacle, and commanded him to give the following instructions to the people of Israel: “When you sacrifice to the Lord, use animals from your herds and flocks

New Berkeley Version           .

New Life Version                    Burnt Gifts on the Altar

The Lord called to Moses and spoke to him from the meeting tent, saying, “Speak to the people of Israel. Tell them, ‘When any of you bring a gift in worship to the Lord, bring your gift of animals from the herd or the flock.

New Living Translation           Procedures for the Burnt Offering

The Lord called to Moses from the Tabernacle[a] and said to him, “Give the following instructions to the people of Israel. When you present an animal as an offering to the Lord, you may take it from your herd of cattle or your flock of sheep and goats.

Unfolding Bible (simplified)    While Moses was standing near the entrance to the sacred tent, Yahweh called to him from inside the tent. He said to Moses to say this to the Israelite people: "When any of you brings an offering to Yahweh, bring one of your sheep or goats or cattle.

Partially literal and partially paraphrased translations:

American English Bible          Then the Lord called Moses again and spoke to him in the Tent of Proofs.

He said,

‘Speak to the children of IsraEl and tell them that anyone who brings an ox as a gift to Jehovah must bring one that the Lord will find acceptable.

From the Greek Septuagint text as used by First Century Christians.

Written by Moses around 1549-BCE (according to our calculations) while the IsraElites were at Mt. Sinai.

Beck’s American Translation .

New Advent (Knox) Bible       The Lord summoned Moses, and, from the tabernacle that bore record of him made known his will. These rules the Israelites were to follow, when any of them would offer the Lord a beast as a victim, from herd or from flock.

Translation for Translators     This book contains the account of God giving some more laws for his people

Leviticus

1

The burnt offering

While Moses/I was standing near the entrance to the Sacred Tent, Yahweh called to him/me from inside the tent. He said to Moses/me, “Tell this to the Israeli people: ‘When any of you brings an offering to Yahweh, bring one of your sheep or goats or cattle.

Mostly literal renderings (with some occasional paraphrasing):

Ferrar-Fenton Bible                Ritual of Sacrifices.

Then the EVER-LIVING called to Moses and spoke to him from the Hall of the Assembly, saying;—

Ritual of Burnt Offerings.

"Speak to the children of Israel and say to them; A man of you who would offer an offering to the EVER-LIVING, can offer it from the herd, or from the fold, or from the flock.

International Standard V        The Third Book of the Law

Leviticus

Burnt Offerings

The Lord spoke to Moses from the midst of the Tent of Meeting: “Speak to the Israelis and tell them, When any person [Lit. man] brings an offering to the Lord from among you, whether he brings on offering of animals from either cattle or flock, if his offering is a burnt offering from the herd, he is to bring a male without any defect. He is to present it at the entrance of the Tent of Meeting. At the appointed time it is to be presented in the presence of the Lord so that he may be accepted.

Lexham English Bible            Laws for Burnt Offerings

Then [Or “And”] Yahweh called to Moses and spoke to him from the tent of assembly, saying, “Speak to the Israelites, [Literally “sons/children of Israel”] and say to them, ‘When a person [Or “man”—the singular noun is generic, thus the “you” and “your” in the remainder of the verse are all plural] from you presents an offering to Yahweh, you shall present your offering from domestic animals, from the cattle [Or “herd”] or from the flock. [The Hebrew term refers collectively to both sheep and goats (small livestock animals)]

Urim-Thummim Version         YHWH summoned Moses and spoke to him out of the Tabernacle at the Appointed Place saying, Speak to the children of Israel and say to them, If any man from among you brings an offering to YHWH, you will bring that offering from the animals, even of the herd and of the flock.

Wikipedia Bible Project          And He called to Moses, and Yahweh spoke to him from the tent of events, saying: Speak to the sons of Israel, and you said to them:
A man who will bring forth a sacrifice for Yahweh--- from the beasts, from the cattle and from the flocks, you will offer your sacrifice..

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  Burnt offering

• Yahweh called Moses, and from the Tent of Meeting addressed him, saying,

“Speak to the people of Israel; say to them: When anyone brings an offering of an animal to Yahweh it can be from either his cattle or sheep and goats.

25:22

The footnote for this verse has been placed in the Addendum.

The Heritage Bible                          And Jehovah called to Moses, and spoke to him out of the tent of appointed meeting,¹ saying,

Speak to the children of Israel, and say to them, If any man of you brings near an offering^2a to Jehovah, you shall bring near your offering of the animals out of the herd^2b and out of the flock.

The footnotes for this passage has been placed in the Addendum.

New American Bible(2011)    Burnt Offerings.

The LORD called Moses, and spoke to him from the tent of meeting:^a

Speak to the Israelites and tell them: When any one of you* brings an offering of livestock to the LORD, you shall bring your offering from the herd or from the flock.^b

* [1:2] Any one of you: women as well as men bring sacrifices (see 12:6–8; 15:28–30) and are explicitly obligated in other ritual matters (e.g., 13:29, 38; Nm 5:6; 6:2; Lk 2:24). Thus, though the Hebrew formulates sacrificial and other law with male reference, the translation reflects the inclusion of women in ritual requirements. From the herd or from the flock: the only animals which could be used as sacrificial victims were domestic animals either of the bovine class (bulls, cows and calves) or the ovine class (sheep and lambs, goats and kids). Excluded, therefore, were not only all wild animals, but also such “unclean” domestic animals as the camel and the donkey (cf. 11:1–47; 27:26–27).

a. [1:1] Ex 40.

b. [1:2] Lv 1:3, 10; 3:1, 6, 12.

The Catholic Bible                  A Ritual for Sacrifices^[a]

Regulations for the Children of Israel

Chapter 1

Burnt Offerings.^[b] The Lord spoke to Moses from the meeting tent and said to him,^[c] “Speak to the children of Israel and tell them: When any one of you brings an offering to the Lord, you shall bring your animal from the herd or the flock.

[a] Leviticus 1:1 Different kinds of sacrifice were offered to the Lord in the Jerusalem temple. In them we find customs inherited from the period when the Hebrews lived a semi-nomadic way of life, as well as rites regularly practiced in Mesopotamia, Egypt, and especially in the land of Canaan. But the Israelite faith was able to purify the practices from all these influences and use them for the glory of the one true God (chs. 1–7).

[b] Leviticus 1:1 The burnt offering as the perfect form of homage to God: the victim, which was without blemish, was entirely consumed in fire, that is, removed from the material universe so as to enter the world of God. The owner of the victim offered it, through the mediation of priests, as a pleasing fragrance to the Lord, an ancient Eastern expression which the Bible uses to signify that God accepts the victim (Gen 8:21). The pouring of the blood expressed the offering of the life.

[c] Leviticus 1:1 Although these laws were composed long after Moses lived, the direct address form that is used throughout Leviticus implies that the laws embody the essence of what God taught him and wants the children of Israel to know.

Revised English Bible–1989   Offerings and sacrifices

THE LORD summoned Moses and spoke to him from the Tent of Meeting. He told him to say to the Israelites: When anyone among you presents an animal as an offering to the LORD, it may be chosen either from the herd or from the flock.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           Parashah 24: Vayikra (He called) 1:1–5:26(6:7)

Adonai called to Moshe and spoke to him from the tent of meeting. He said, “Speak to the people of Isra’el; say to them, ‘When any of you brings an offering to Adonai, you may bring your animal offering either from the herd or from the flock.

Hebraic Roots Bible               And YAHWEH called to Moses and spoke to him out of the tent of the congregation, saying, Speak to the sons of Israel and say to them, If any one of you brings an offering to YAHWEH, from livestock of the herd, or from the flock, you shall bring near your offering.

Kaplan Translation                 [i. Burnt Offerings of Cattle]

God called to Moses* speaking to him from the Communion Tent* He said: Speak to the Israelites, and tell them the following: When one of you brings a mammal as an offering to God, the sacrifice must be taken from the cattle, sheep or goats*. The Kaplan Translation, particularly in Leviticus through Deuteronomy, takes note of historic rabbinic opinions.

1:1 God called . . . Because Moses had been unable to enter the sanctuary (Exodus 40:35).

— speaking to him . . . The narrative continues on 8:1.

1:2 sheep or goats. The Hebrew word, tzon, used here is generic, including all smaller ungulates such as sheep and goats.

The Scriptures–2009              And יהוה called to Mosheh, and spoke to him from the Tent of Appointment, saying,  “Speak to the children of Yisra’ěl, and say to them, ‘When anyone of you brings an offering to יהוה, you bring your offering of the livestock, of the herd or of the flock.

Tree of Life Version                Now Adonai called to Moses and spoke to him out of the Tent of Meeting, saying:

“Speak to Bnei-Yisrael, and tell them: When anyone of you brings an offering to Adonai, you may present your offering of livestock, from the herd or from the flock.

Weird English, Olde English, Anachronistic English Translations:

Alpha & Omega Bible            AND JESUS CALLED MOSES AGAIN AND SPOKE TO HIM OUT OF THE TABERNACLE OF WITNESS, SAYING, “SPEAK TO THE CHILDREN OF ISRAEL, AND YOU SHALL SAY TO THEM,

‘IF ANY MAN OF YOU SHALL BRING GIFTS TO JESUS, YOU SHALL BRING YOUR GIFTS OF THE CATTLE AND OF THE OXEN AND OF THE SHEEP.

Awful Scroll Bible                   Sustains To Become was to call Moses and was to speak to him, in the tent of the appointed place, to the intent: Be speaking to the sons of Isra-el, even is you to have said: Was he of mankind to bring near an offering to Sustains To Become you was to bring near your offering of your dumb beasts, of the large cattle or small cattle.

Concordant Literal Version    He called to Moses, and Yahweh spoke to him from the tent of appointment, saying,

Speak to the sons of Israel and say to them: When any man among you brings near an approach present to Yahweh, from the domestic beasts (from the herd or from the flock) shall you bring near your approach present..

exeGeses companion Bible   And Yah Veh calls to Mosheh

and words to him from the tent of the congregation,

saying,

Word to the sons of Yisra El and say to them,

If any human of you oblate a qorban to Yah Veh,

oblate your qorban of the animals,

even of the oxen and of the flock.

Orthodox Jewish Bible           VAYIKRA

And Hashem spoke unto Moshe, and spoke unto him out of the Ohel Mo'ed (Tent of Meeting, i.e., Tabernacle) saying,

Speak unto the Bnei Yisroel, and say unto them, If any man of you bring a korban unto Hashem, ye shall bring your korban of the cattle, even of the herd, and of the flock.

Expanded/Embellished Bibles:

The Amplified Bible                The Law of Burnt Offerings

The Lord ^[a]called to Moses and spoke to him from the Tent of Meeting, saying, “Speak to the ^[b]children of Israel and say to them, ‘When any one of you brings an offering to the Lord, you shall bring your offering of [domestic] animals from the herd (cattle, oxen) or from the flock (sheep, goats).

[a] Before this God had spoken to Moses from the mountain, but now God dwelt among His people in fellowship with them and talked with His servant Moses “from the Tent of Meeting.” The people were entering into a new relationship with God.

[b] In general, sons (children) of Israel or Israel or Israelites refers to all the people (males and females) of the various tribes descended from the twelve sons (Gen 35:23-26) of Jacob (later renamed Israel by God). In verses concerning things such as warfare or circumcision sons of Israel or Israel or Israelites usually refers only to the males. Tribes of ancient people were identified by the name of their founding ancestor. Therefore, this same general rule applies when referring to individual tribal groups, e.g. sons of Reuben, Reuben, Reubenites and so throughout.

The Expanded Bible              The Burnt Offering

The Lord ·called to [summoned] Moses and spoke to him from the Meeting Tent, saying, “Tell the ·people [^L sons; children] of Israel: ‘When you bring an offering [^L of livestock] to the Lord, bring as your offering an animal from the herd or flock.

Kretzmann’s Commentary    Verses 1-9

Of the Herd

And the Lord called unto Moses, and spake unto him out of the Tabernacle of the Congregation, out of the midst of the cloud which enveloped his glory, Exodus 40:35, saying,

Speak unto the children of Israel, and say unto them, if any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd and of the flock. The sacrifices brought by individuals are described first, voluntary offerings, through which the worshiper intended to draw near to the Lord. The Hebrew word indicates the fact that sinful man, as such, does not dare to draw near to Jehovah. The sacrifice, therefore, is a symbol of his desire to enter into fellowship with Jehovah, and its value consisted in its foreshadowing the greater Sacrifice, through whom we have peace and access to the Father. The voluntary offering was regarded as a gift of the worshiper, no matter whether it was an actual sacrifice or a dedicatory offering. When the individual Israelite had determined to bring such a gift, the Lord's instructions as to the selection of the animal and as to the manner of offering were inclusive and exact.

Syndein/Thieme                     {Note: These offerings are teaching tools. The Jewish Priests were to use them to explain the mechanics of salvation and rebound - to explain the work of the Messiah on the cross (the death of the animal) and then a picture of cleansing ourselves from sin (today rebound is explained in I John 1:9). So the following offerings did NOT cleanse believers from their sins - but explained to them that confessing their sins to God is the only way to get back into fellowship (and that is the same in every dispensation). This is also not an 'emotional' confession. How you 'feel' about your sins is not part of the equation. When you love God, you WILL want to do His will and reduce sinning. But 'guilt' is another mental attitude sin. So if you feel guilty after you confess the sin, you are immediately back out of fellowship.}

{Leviticus 1 - Burnt Offering - Doctrine of Propitiation with Emphasis on the Work of Christ}

{Verses 2-17: Source of Levitical Offerings - Burn offering}

And Jehovah/God {Y@hovah - the verb 'to be' doubled - so is 'I am . . . THE I am'. This Tetragrammaton could be translated 'I am . . . That I am ' - a verb doubled means 'perfect' so it means perfect existence ' so 'I am . . . The Always Exiting One' is also a good translation. Jesus Christ is the manifest member of 'Elohiym/Godhead so Jehovah usually is referring to the Lord (and often translated Lord in the KJV). The Jews did not pronounce this Tetragrammaton. They would use their Hebrew word for Lord - Adonay. In our study when the written word for Adonay was used, then we did translate it 'Lord'. When the emphasis of the bible is on the Person or Character of God, then the Tetragrammaton was used. When the emphasis of the bible was on the essence of all members of the Godhead, then 'Elohim (literally - Gods - plural) or the Godhead was used.} 'kept on shouting out' {qara'} unto Moses {a word that focuses the attention of the hearer to the subject - Now HEAR THIS},

and intensely kept on speaking/'kept on communicating doctrinally' {dabar - Piel intensive stem} {God speaks - it is time to listen and requires concentration} unto him {Moses} out of the tabernacle of the congregation {Where Message Received and was given - see Exodus 40.33-38 - tabernacle was completed- the Lord dwelt in the Holy of Holies and was the only Light in the Holy of Holies - the Shekinah Glory}

saying { 'amar - 'amar means to bring into the light what was in the dark - in other words to teach the people - make it clear}, 2~~ "Speak/'communicate -mechanics'/'doctrinally communicate' {dabar} to the children of Israel, and say {'amar - bring it to light - explain it} to them, 'If any man of you keeps on being caused to bring {qarab} {qarab -Hiphil/'causative active' stem - means he is already a believer imperfect tense means the action is not complete - this goes on down through history} an offering {qorban - sounds like 'core-bon' - the basis of approaching God is through a sacrifice - the physical death of the animal represents the spiritual death of Jesus Christ} unto the Jehovah/God, you shall bring your offering of the cattle, even of the herd, and of the flock.' "

{Note. On Mt Sinai is where God gave Moses most of the Mosaic Law. Here we see these instructions were given to Moses by God at the tabernacle. The Levitical Offerings deal with the principal of Grace. The instructions given to Moses on Mt. Sinai relate to 'work' of mankind. Pure grace is given under grace conditions from the source of Grace.}

{Note. The Burnt offering had three sources 1) from the herd (a bullock - a very expensive offering required by the rich class)- verses 2-9 (represents Jesus Christ the servant of God); 2) from the flock required from the middle class - verses10-13 (Jesus Christ the Lamb of God); 3) from fowls required by the poor class - verses 14 -17 (Jesus Christ as the Resurrected One - Man and God in Union - Hypostatic Union.}.

The Voice                               The Eternal One called Moses and addressed him from the congregation tent.

Eternal One: Moses, I want you to go talk with the Israelites and tell them how to perform ritual offerings: Any time one of you brings an offering to Me, you must bring the offering from the animals of either the herd or the flock.

Bible Translations with Many Footnotes:

The Complete Tanach           And He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying,...

Speak to the children of Israel, and say to them: When a man from [among] you brings a sacrifice to the Lord; from animals, from cattle or from the flock you shall bring your sacrifice.

NET Bible®                             Introduction to the Sacrificial Regulations

Then the Lord called to Moses and spoke to him¹ from the Meeting Tent:² “Speak to the Israelites and tell them, ‘When³ someone⁴ among you presents an offering⁵ to the Lord,⁶ you⁷ must present your offering from the domesticated animals, either from the herd or from the flock.⁸

^1tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

^sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

^2sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

^3tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).

^sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].

^4tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”

^5tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.

^6tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the Lord.”

^7tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).

^8tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.

^sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.

Rotherham’s Emphasized B. § 1. Of various kinds of Offering.

Chapter 1.

Then called he unto Moses,—and Yahweh spake unto him, out of the tent of meetingˎ saying: Speak thou unto the sons of Israelˎ and thou shalt say unto them— ≤When ||any man||^a would bring near from among you an oblationˎ^b unto Yahweh≥ <from the beastsˎ from the herd or from the flock> shall ye bring near your oblation.

^a Or: “human being”; or: “son of earth.”

^b =something brought near.

Literal, almost word-for-word, renderings:

Brenner’s Mechanical Trans.1 and~he~will~CALL.OUT(V) (וַיִּקְרָא / wai'yiq'ra)[703] TO (אֶל / el) Mosheh (מֹש ֶה / mo'sheh) and~he~will~much~SPEAK(V) (וַיְדַבֵּר / wai'da'beyr) YHWH (יְהוָה / YHWH) TO~him (אֵלָיו / ey'law) from~TENT (מֵאֹהֶל / meyohel) APPOINTED (מוֹעֵד / mo'eyd) to~>~SAY(V) (לֵאמֹר / ley'mor)

2 !(ms)~much~SPEAK(V) (דַּבֵּר / da'beyr) TO (אֶל / el) SON~s (בְּנֵי / bê'ney) Yisra'eyl (יִשְׂרָאֵל / yis'ra'eyl) and~you(ms)~did~SAY(V) (וְאָמַרְתָּ / wê'a'mar'ta) TO~them(m) (אֲלֵהֶם / a'ley'hem) HUMAN (אָדָם / a'dam) GIVEN.THAT (כִּי / ki) he~will~make~COME.NEAR(V) (יַקְרִיב / yaq'riv) from~~you(mp) (מִכֶּם / mi'kem) DONATION (קָרְבָּן / qar'ban) to~YHWH (לַיהוָה / la'YHWH) FROM (מִן / min) the~BEAST (הַבְּהֵמָה / ha'be'hey'mah) FROM (מִן / min) the~CATTLE (הַבָּקָר / ha'ba'qar) and~FROM (וּמִן / u'min) the~FLOCKS (הַצֹּאן / ha'tson) you(mp)~will~make~COME.NEAR(V) (תַּקְרִיבוּ / taq'ri'vu) AT (אֶת / et) DONATION~you(mp) (קָרְבַּנְכֶם / qar'ban'khem)

Kukis: This is what the full-on Brenner’s Mechanical Translation looks like; which includes the feature that many of these words are linked to an English-Hebrew lexicon. I will not post this version again in Leviticus, but here is the link if you want to reference this version.

Brenner’s Mechanical Trans....and he called out to Mosheh, and YHWH spoke to him from the appointed tent saying, speak to the sons of Yisra'eyl, and you will say to them, each that will bring from you a donation to YHWH, from the beast, from the cattle, from the flocks, you will bring near your donation....

Legacy Standard Bible           The Statutes of Burnt Offerings

Then Yahweh [The personal covenant name of God, a form of I AM WHO I AM, cf. Ex 3:14-15] called to Moses and spoke to him from the tent of meeting, saying, “Speak to the sons of Israel and say to them, ‘When any man from among you brings an offering [Heb qorban] near to Yahweh, you shall bring your offering [Heb qorban] of animals from the herd or the flock.

Modern Literal Version 2020  {Numbers 7:1-89}
{Numbers 8:1-9:14; Leviticus 1:1-3:17}
And Jehovah called to Moses and spoke to him out of the tent of meeting, saying, Speak to the sons of Israel and say to them, When any man of you* offers an offering to Jehovah, you* will offer your* offering of the cattle, even of the herd and of the flock.

New European Version          Regulations concerning the Burnt Offering

Yahweh called to Moses and spoke to him out of the Tent of Meeting, saying, Speak to the children of Israel and tell them, ‘When anyone of you offers an offering to Yahweh, you shall offer your offering of the livestock, from the herd and from the flock.

Revised Mechanical Trans.    And he called out to Mosheh, and YHWH spoke to him from the appointed tent saying, speak to the sons of Yisra'eyl, and you will say to them, each that will bring from you a donation to YHWH, from the beast, from the cattle, from the flocks, you will bring near your donation.

Updated Bible Version 2.17   And Yahweh called to Moses, and spoke to him out of the tent of meeting, saying,

Speak to the sons of Israel, and say to them, If man among you + offers an oblation to Yahweh, you + will offer your + oblation of the cattle, [even] of the herd and of the flock.

Young’s Updated LT             And Jehovah calls unto Moses, and speaks unto him out of the tent of meeting, saying, “Speak unto the sons of Israel, and you have said unto them, ‘Any man of you when he does bring near an offering to Jehovah, out of the cattle—out of the herd, or out of the flock—you [all] do bring near your offering.

The gist of this passage:     God calls Moses to the Tent of Meeting and begins to give him instructions concerning the kinds of sacrifices which were to be offered.

1-2

It is fascinating to me that God speaks to Moses here from the Tent of Meeting. What I have been expecting is, what we read here came from Moses being up on Mount Sinai speaking with God for 40 days; and it seemed reasonable, given that shortness of the Law given in Exodus, that there was more Law to be written down. Now, it is possible that some of Leviticus came from Moses speaking with God on the mountain, but this portion comes from the Tent of Meeting (the tent where God meets with Moses).

It appears that Moses originally went up Mount Sinai and brought portions of the Law in his memory (which we read in Exodus 21–40 (some of that is narrative).

Translation: Y^ehowah [lit., He] called unto Moses...

There are two phrases here where God is speaking to Moses. To identify who is who, I placed Y^ehowah with the first phrase.

The sentence structure beginning Leviticus is somewhat different from that which I found in Exodus.

God calls out to Moses; God summons Moses. Exactly how this happens—does Moses hear an audible voice coming from somewhere?—we do not know, but that seems logical. In any case, God initiates this conversation.

Translation: ...and He [lit., YHWH] spoke to him from the Tent of Assembly,...

Moses apparently goes to the Tabernacle and God speaks to him from there. Previously, in the book of Exodus, for a time, God spoke to Moses from high atop Mount Sinai. Previous to that, there was another tent, a temporary Tent of Meeting (Exodus 33:7). Now it is from the Tabernacle.

This is a change, where God first spoke to His people through Moses (an intermediary) from Mount Sinai; but now God speaks to the people from among them, from their midst.

The type may be understood in this way: at one time, God spoke to Israel from heaven through intermediaries; but now God speaks through His Son, from the midst of Israel. Do you recognize the verse that I just paraphrased? Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days He has spoken to us by His Son,... (Hebrews 1:1–2a; ESV, capitalized)

Do you appreciate how powerful this first verse is in Leviticus?

Did Moses hear an audible voice which drew him to the Tabernacle? Did Moses hear an audible voice coming from within the Tabernacle? Was he able to enter into the courtyard and perhaps into the Tent itself? We don’t know for certain here. The exact mechanics are not given to us because the parallel is what is most important.

Leviticus 1:1a-b Y^ehowah [lit., He] called unto Moses and He [lit., YHWH] spoke to him from the Tent of Assembly,...(Kukis mostly literal translation)

The order of the Hebrew is much different: it reads, called to Moses and spoke Y^ehowah to him from the tent of meeting saying. Because of the preposition preceding Moses, we know that Moses is not the subject to the object of the verb.

The Tent of Meeting was primarily a place where the worship of Y^ehowah could take place—but with a worship system unique in its detail.

The Tabernacle also allowed for Y^ehowah to come and speak to Moses. However, the Tabernacle was not generally a place of contact between man and God. Furthermore, our churches are not modern-day tents of meeting.

The first sentence in Leviticus tells us that God is speaking directly to Moses and we are given a direct (and very long) quote from the God of the Universe, the God who created the heavens and earth. The great emphasis of the book of Leviticus is that God spoke this directly to Moses. No less than 50 times do we find this particular phrase recorded in this book. It is this relationship that Moses had with God, speaking with God face-to-face, which was not enjoyed by any prophet after him (Deut. 34:10).

Prepositions are important; the concluding verse of Leviticus is These are the commandments which Y^ehowah commanded Moses for the people of Israel at Mount Sinai (Leviticus 27:34). Owen's, NIV, The Amplified Bible, NRSV all translate this on Mount Sinai. The KJV and Owen's translate this last verse as in Mount Sinai. However, the preposition in question is the bêyth prefixed preposition and, although it can mean in or on; what is implied by this often used preposition is proximity. Moses receives this information at, near or by Mount Sinai. The whole point of the Tent of Meeting was so that Moses did not have to climb up Mount Sinai to meet with Y^ehowah; that God would come to him in the tent of meeting.

The Hebrew people have moved somewhat, as we have seen in Exodus 33; apparently, by Leviticus 27:34, they are still within the sight of Mount Sinai or are walking around it and are still at its base. It is clear in this verse that God spoke to Moses from the tent of meeting. Here we use the mîn preposition, which is a preposition of separation, translated out of, out from, from. This verse and the last verse of Leviticus when taken with Exodus 33, indicate that the Hebrew people have not traveled very far since Moses receive the Law from upon Mount Sinai.

Leviticus 1:1a-b Y^ehowah [lit., He] called unto Moses and He [lit., YHWH] spoke to him from the Tent of Assembly,...(Kukis mostly literal translation)

There has been a change which has taken place. Back in Exodus, after the golden calf incident, there was this Tent of Meeting outside the camp. This is apparently where Moses spoke with God (Exodus 33:7). How do we know that there are not two tents of meeting; one place where Moses goes for guidance; and the other for Tabernacle worship? The original tent of meeting is barely mentioned in Scripture; and the time that it is mentioned, many commentators are confused by it (Exodus 33:7).

Prior to that, God was removed, almost unreachable at the top of Mount Sinai; and He only allowed Moses to approach Him. Since the Tabernacle was built, the Tabernacle—which speaks of His holiness and righteousness and foretells His plan—God now has a place to dwell in the camp of Israel. This is a the result of the Israelites responding favorably to God's directions to bring offerings to Moses to build the Tabernacle. When we listen to God and follow his directives, we are blessed. Israel was then blessed by having the tent of meeting, the Tabernacle within their camp.

As has been discussed in the introduction, there is no objective reason for doing anything other than taking this book at face value as the writing of Moses.

Translation: ...saying, “Speak to the sons of Israel and say to them,...

The people of Israel are going to be bringing offerings to God, and God is now going to specify exactly what is brought to Him and how each sacrifice must be dealt with.

Likely, Moses would take these things and speak to the elders of Israel and they would pass this information along to the sons of Israel.

Translation: ...‘[Any] man from among you [lit., from you all], when he brings an offering near to Y^ehowah...

I moved many of these words around to get a good English sense from this passage.

Many translations begin this phrase with an if. This is a possible rendering of the preposition kîy (כִּי) [pronounced kee] (see the expanded definitions given above).

Translation: ...from the livestock—from the herd or from the flock—...

I have understood livestock to refer to the quadruped farm animals, which appear to be broken down into two groups: the herd (the larger animals, like oxen and cows and bulls) and the flock (the smaller quadrupeds, the sheep and goats).

New European Version Commentary: They were not to keep some animals specially for sacrifice; they were to take the sacrificial animals out of the herd. We are to be living sacrifices (Rom. 12:1), not reserving just part of our lives for God. The Lord Jesus was the ultimate sacrifice, and He was taken out of the common herd of humanity, not preserved specially for His work.

Translation: ...[when] you bring your offering near [to Me].

God is going to tell Moses exactly how to deal with these sacrifices.

Leviticus 1:1c–2 ...saying, “Speak to the sons of Israel and say to them, ‘[Any] man from among you [lit., from you all], when he brings an offering near to Y^ehowah from the livestock—from the herd or from the flock—[when] you bring your offering near [to Me]. (Kukis mostly literal translation)

To the reader in the English, nothing seems out of place here; however, we have a new word, not used before, and one which is generally translated offering or oblation. The Hebrew word is qorbân/qurbân (קֹרבָן/קֻרְבָּן) [pronounced kor-BAWN, koor-BAWN]. This word is found almost exclusively in Leviticus and Numbers (primarily in the first three chapters of Leviticus and the 7th chapter of Numbers) and then in Ezekiel 20:28 40:43. We find this word nowhere else.

What I would like to do is put together another English word for it so that this is not confused with the two common words for offering, which are min^echâh (מִנְחָה) [pronounced min-HAWH] (Strong's #4503 BDB #585) and terûmâh/terûwmâh (תְּרֻמָה/תְּרוּמָה) [pronounced tehr-oo-MAW] (BDB #929 Strong's #8641). Let's see if we can possibly distinguish between these three words, all translated offering (this short study, by the way, excludes the word sin, which is occasionally translated sin offering).

A fourth word could be added to this list—ʿôlâh (עֹלָה) [pronounced ģo-LAW]—a word which is related to the word for climb, ascend and it can be consistently rendered burnt offering. Strong #5930 BDB #750.

A person has purposed in his heart to bring an offering to Y^ehowah. From you refers to from the person bringing the offering; this is pretty much exactly what Moses is to say to them. The offering first of all will come from their herd or flock. This is not going to be an offering of their favorite vegetables, as Cain brought before God. Most, but not all, offerings, were blood sacrifices.

Leviticus 1:1–2 Y^ehowah [lit., He] called unto Moses and He [lit., YHWH] spoke to him from the Tent of Assembly, saying, “Speak to the sons of Israel and say to them, ‘[Any] man from among you [lit., from you all], when he brings an offering near to Y^ehowah from the livestock—from the herd or from the flock—[when] you bring your offering near [to Me]. (Kukis mostly literal translation)

God is going to give Moses a very specific set of directions for the offerings that are brought to Him.

Leviticus 1:1–2 Jehovah called out to Moses and He said to him from the Tent of Assembly, “Speak to the sons of Israel and tell them this: ‘When anyone from your people brings an offering to Jehovah from his livestock—whether from the herd or from the flock—when any of you bring an offering near to Me. (Kukis paraphrase)

——————————

Here is how others have translated this verse:

Ancient texts:

Masoretic Text (Hebrew)        If a burnt offering, his qorbân from the herd, a male, complete—he brings him near unto an opening of a Tent of Assembly; he brings him near to his free will to faces of Y^ehowah. And he has rested his hand upon a head of a the burnt offering; and he has been accepted for him to cover over him. And he has slaughtered a son of the bull to faces of Y^ehowah. And have brought near sons of Aaron the priests the blood and they have sprinkled the blood upon the altar around that an opening of a Tent of Assembly.

Dead Sea Scrolls                   .

Targum (Onkelos)                  If his offering is a burnt-offering of cattle he shall bring an unblemished male; to the entrance of the Tent of Meeting he shall bring it, that it be favorably accepted from him before Adonoy.

He shall lay his hand on the head of the burnt-offering and it will be favorably accepted from him to achieve his atonement.

He shall slaughter the calf before Adonoy and the sons of Aharon, the kohanim, will bring the blood and they will sprinkle the blood all around the altar, which is at the entrance of the Tent of Meeting.

Targum (Pseudo-Jonathan)   If his oblation be a burnt offering of oxen, he shall bring a male unblemished to the door of the tabernacle of ordinance, and offer him to be accepted for himself before the Lord. And he shall lay his right hand with firmness upon the head of the sacrifice, that it may be acceptable from him to propitiate on his behalf. And the slayer shall kill the ox at the place of slaughter before the Lord, and the sons of Aharon the priest shall bring the blood in vessels, and sprinkle the blood which is in the basins round about the altar that is at the door of the tabernacle of ordinance.

Douay-Rheims 1899 (Amer.) If his offering be a holocaust, and of the herd, he shall offer a male without blemish, at the door of the testimony, to make the Lord favourable to him. And he shall put his hand upon the head of the victim: and it shall be acceptable, and help to its expiation. And he shall immolate the calf before the Lord: and the priests the sons of Aaron shall offer the blood thereof, pouring it round about the altar, which is before the door of the tabernacle.

Aramaic ESV of Peshitta        "'If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall offer it at the door of the Tabernacle, that he may be accepted before Mar-Yah. He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him. He shall kill the bull before Mar-Yah. Aaron's sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tabernacle.

Lamsa’s Peshitta (Syriac)     If a burnt offering, his offering shall be from oxen, a male without defect; he shall bring it to the door of the Time Tabernacle and he shall bring it to be reconciled for it before LORD JEHOVAH. And he shall lay his hand upon the head of his offering and he will be reconciled for it to make atonement for himself. And he will kill the son of an ox before LORD JEHOVAH, and the Priests, the sons of Ahron, shall bring blood; they shall sprinkle the blood on the altar as a circle at the door of the Time Tent.

Samaritan Pentateuch           If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that [is by] the door of the tabernacle of the congregation.

Updated Brenton (Greek)       If his gift be a whole burnt offering, he shall bring an unblemished male of the herd to the door of the tabernacle of witness, he shall bring it as acceptable before the Lord. And he shall lay his hand on the head of the burnt offering as a thing acceptable for him, to make atonement for him. And they shall slay the calf before the Lord; and the sons of Aaron the priests shall bring the blood, and they shall pour the blood round about on the altar, which is at the doors of the tabernacle of witness.

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             If the offering is a burned offering of the herd, let him give a male without a mark: he is to give it at the door of the Tent of meeting so that he may be pleasing to the Lord.  And he is to put his hand on the head of the burned offering and it will be taken for him, to take away his sin.  And the ox is to be put to death before the Lord: then Aaron's sons, the priests, are to take the blood and put some of it on and round the altar which is at the door of the Tent of meeting.

Easy English                          A person may want to give a gift to the Lord. That gift must be a male animal from his group of animals. It must be perfect. He must burn the whole animal as a gift to the Lord. The person must bring it to the door of the Tent of Meeting. If he does, the Lord will accept his gift. The person must put his hand on the animal's head. Then he must kill it. The animal's death will pay for the person's sins. The person must kill the young bull in front of the Lord. The priests who are the sons of Aaron will take the blood. They will throw it onto the sides of the altar. That is the altar near to the door of the Tent of Meeting.

Easy-to-Read Version–2008  "If you offer one of your cattle as a burnt offering, it must be a bull that has nothing wrong with it. You must take the animal to the entrance of the Meeting Tent where the LORD will accept the offering. You must put your hand on the animal's head while it is being killed. So the Lord will accept it as your burnt offering to make you pure.

"You must kill the young bull in front of the LORD. Then Aaron's sons, the priests, will bring the blood to the altar that is near the entrance of the Meeting Tent. He will splash the blood on all four sides of the altar.

God’s Word™                         "If you bring a burnt offering from your cattle, you must offer a male that has no defects. Offer it at the entrance to the tent of meeting so that the LORD will accept you. Place your hand on the animal's head. The burnt offering will be accepted to make peace with the LORD. Then slaughter the bull in the LORD'S presence. Aaron's sons, the priests, will offer the blood. They will throw it against all sides of the altar that is at the entrance to the tent of meeting.

Good News Bible (TEV)         If you are offering one of your cattle as a burnt offering, you must bring a bull without any defects. You must present it at the entrance of the Tent of the LORD's presence so that the LORD will accept you. You shall put your hand on its head, and it will be accepted as a sacrifice to take away your sins. You shall kill the bull there, and the Aaronite priests shall present the blood to the LORD and then throw it against all four sides of the altar located at the entrance of the Tent.

The Message                         “If the offering is a Whole-Burnt-Offering from the herd, present a male without a defect at the entrance to the Tent of Meeting that it may be accepted by God. Lay your hand on the head of the Whole-Burnt-Offering so that it may be accepted on your behalf to make atonement for you. Slaughter the bull in God’s presence. Aaron’s sons, the priests, will make an offering of the blood by splashing it against all sides of the Altar that stands at the entrance to the Tent of Meeting.

NIRV                                      “ ‘If someone brings a burnt offering from the herd, they must offer a male animal. It must not have any flaws. They must bring it to the entrance to the tent of meeting. Then the Lord will accept it. They must place their hand on the head of the burnt offering. Then the Lord will accept it in place of them. It will pay for their sin. The young bull must be killed there in the sight of the Lord. Then the priests in Aaron’s family line must bring its blood to the altar. They must splash it against the sides of the altar. The altar stands at the entrance to the tent of meeting. Doorway

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible             If you’re going to sacrifice one of your cattle as a burnt offering, [2] pick one that’s healthy. It has to be a bull. And it has to be in good shape, and nothing wrong with it. Bring the bull to the entrance of the Meeting Tent. That’s where the LORD will accept your offering. Rest your hand on the head of the bull you’ll sacrifice. When you do this, the LORD will accept your offering. This sacrifice atones for your sins and puts you on good terms with God. [3]

Kill the bull there on the LORD’s sacred site. Aaron’s sons, the priests, will splash some of the blood on all four sides of the altar that’s located near the Meeting Tent entrance.

²1:3 This was the most common animal sacrifice. Worshipers burned the entire animal.

³1:4 Jews taught that in God’s eyes, sin was a capital offense. Jewish law, however, says God allowed them to substitute the death of an animal for the death they deserved. “Blood is what brings a body to life. I’ve given you blood to use exclusively on the altar. It atones for your sin—it gets rid of your guilt so you can stay on good terms with the LORD. Blood is the price of your sin” (Leviticus 17:11). The writer of Hebrews says the blood of Jesus was the last sacrifice needed; it paid the price for the sins of all people for all time (Hebrews 10:10).

Contemporary English V.       If the animal is a bull, it must not have anything wrong with it. Lead it to the entrance of the sacred tent, and I will let you know if it is acceptable to me. Lay your hand on its head, and I will accept the animal as a sacrifice for taking away your sins. After the bull is killed in my presence, some priests from Aaron's family will offer its blood to me by splattering it against the four sides of the altar.

The Living Bible                     “If your sacrifice is to be an ox given as a burnt offering, use only a bull with no physical defects. Bring the animal to the entrance of the Tabernacle where the priests will accept your gift for the Lord. The person bringing it is to lay his hand upon its head, and it then becomes his substitute: the death of the animal will be accepted by God instead of the death of the man who brings it, as the penalty for his sins. [as the penalty for his sins, literally, “to make atonement for him.”] The man shall then kill the animal there before the Lord, and Aaron’s sons, the priests, will present the blood before the Lord, sprinkling it upon all sides of the altar at the entrance of the Tabernacle.

New Berkeley Version           .

New Living Translation           If his gift is a burnt gift from the cattle, he should bring a male that is perfect. He should give it at the door of the meeting tent, so he will be pleasing to the Lord. He will lay his hand on the head of the burnt gift and it will be received to take away his sins. He will kill the young bull before the Lord. Then Aaron’s sons, the religious leaders, will take the blood and put it around on the altar that is at the door of the meeting tent.

Unfolding Bible Simplified      If what you are offering is a bull to be completely burned on the altar, it must be without any defect. You must take it to the entrance to the sacred tent, in order that it may be acceptable to Yahweh.  You must lay your hands on the head of the bull. When you do that, Yahweh will accept its death in your place to forgive you for the sins that you have committed.  You must slaughter the young bull in front of Yahweh. Then Aaron's sons, who are priests, will bring the blood and throw it against all sides of the altar near the entrance to the sacred tent.

Partially literal and partially paraphrased translations:

American English Bible          ‘Speak to the children of IsraEl and tell them that anyone who brings an ox as a gift to Jehovah must bring one that the Lord will find acceptable.

He must put his hands on the head of the offering [to show that] it’s something he wishes to do so as to be forgiven by [God], and they must slaughter the calf before Jehovah.

Then Aaron’s sons (the Priests) must collect its blood and pour it around the Altar at the entrance to the Tent of Proofs.

Beck’s American Translation .

Common English Bible           The entirely burned offering

If the offering is an entirely burned offering from the herd, you must present a flawless male, bringing it to the meeting tent’s entrance for its acceptance before the Lord. You must press your hand on the head of the entirely burned offering so that it will be accepted for you, to make reconciliation for you. Then you will slaughter the bull before the Lord. Aaron’s sons the priests will present the blood and toss it against every side of the altar at the meeting tent’s entrance.

New Advent (Knox) Bible       The man who would win the Lord’s favour with burnt-sacrifice of cattle must bring a male beast, without blemish, to the door of the tabernacle, and lay his hand on the beast’s head, and so it will be accepted, and will serve to make atonement for him. Then he will immolate the calf in the Lord’s presence, and the priests of Aaron’s line will make an offering of its blood, which they will pour round the altar at the tabernacle door.

Translation for Translators     ‘If what you are offering is a bull that will be completely burned on the altar, it must not have any defects. You must take it to the entrance to the Sacred Tent, in order that it will be acceptable to Yahweh. You must lay your hands on the head of the bull. When you do that, Yahweh will accept its death in your place to forgive/pardon you for the sins that you have committed. You must slaughter the bull in front of Yahweh. Then Aaron’s sons, who are priests, will bring the blood and sprinkle it against all sides of the altar near the entrance to the Sacred Tent.

Mostly literal renderings (with some occasional paraphrasing):

Berean Study Bible                If one’s offering is a burnt offering from the herd, he is to offer an unblemished male. He must bring it to the entrance of the Tent of Meeting for its acceptance before the LORD.  He is to lay his hand on the head of the burnt offering, so it can be accepted on his behalf to make atonement for him.  And he shall slaughter the bull before the LORD, and Aaron’s sons the priests are to present the blood and sprinkle it on all sides of the altar that is at the entrance to the Tent of Meeting.

Conservapedia Translation    If his offering is a burnt sacrifice of the herd, let him offer a male without any defects. He will offer it voluntarily at the door of the tabernacle of the congregation before God. He will put his hand upon the head of the burnt offering and it will be accpeted for him to make atonement. He will kill the young bull before God and the priests, Aaron's sons, will bring the blood and sprinkle it around the altar that is by the door of the tabernacle of the congregation.

Revised Ferrar-Fenton Bible  "If they offer a burnt offering from the fold, it shall be a perfect male. It shall be offered at the door of the Tent of Assembly, as a pleasure to him before the EVER-LIVING. Then he shall lay his hand upon the head of the sacrifice and present it before the EVER-LIVING to expiate for himself; and he must slay the son of the fold before the EVER-LIVING. Then the sons of Aaron the priest shall approach the blood, and sprinkle some of the blood around over the altar, that is at the door of the Hall of Assembly.

International Standard V        ...if his offering is a burnt offering from the herd, he is to bring a male without any defect. He is to present it at the entrance of the Tent of Meeting. At the appointed time it is to be presented in the presence of the Lord so that he may be accepted. He is to lay his hand on the head of the burnt offering, and it will be accepted for him as an atonement on his behalf. Then he is to slaughter the young bull [Or calf] in the Lord’s presence.”

Urim-Thummim Version         If his offering is a whole Burnt-Offering from the herd, let him present a male without blemish, he will present it of his own voluntary will, at the entrance of the Tabernacle at the Appointed Place before YHWH. He will then put his hand on the head of the Burnt-Offering and it will be accepted to make Propitiatory-Covering for him. And he will slaughter the male before YHWH and the priests, Aaron's sons will bring the blood and sprinkle the blood all around on the Altar that is by the entrance of the Tabernacle at the Appointed Place.

Wikipedia Bible Project          If he raised his offering from the cattle, a plain male will he sacrifice, upon the opening of the tent of events will he sacrifice it, by his desire, before Yahweh. And he rested his hand upon the head of the offering, and it will be desired of him that he atone over it. And he slaughtered the son of the cattle before Yahweh. And the priest sons of Aaron will sacrifice the blood, and they threw the blood on the alter around, which is at the opening of the tent of events.

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  If the offering is a burnt offering of one of his cattle, he is to offer a bull without any defect. He shall offer it at the entrance to the Tent of Meet ing, so that his offering may be accepted before Yahweh. He is to lay his hand on the bull’s head, and it shall be accepted as a sacrifice to take away his sins. Then he shall kill the bull before Yahweh, and the sons of Aaron, the priests, shall offer the blood. They will pour it out on the sides of the altar which stands at the entrance to the Tent of Meeting.

The Heritage Bible                          If his offering is a burnt offering of the herd, let him bring near a male without blemish; he shall bring it near at his own delight to the door of the tent of appointed meeting before the face of Jehovah. ³

And he shall take hold with his hand on the head^4a of the burnt offering, and it shall be accepted for him to make a covering^4b for him.

And he shall kill the son of the herd^5a before the face of Jehovah; and the priests,^5b Aaron’s sons, shall bring the blood, and sprinkle the blood all around on the altar that is by the door of the tent of appointed meeting;...

The footnotes for the Heritage Bible have been placed in the Addendum.

New American Bible (2011)   * ^c If a person’s offering is a burnt offering* from the herd, the offering must be a male without blemish.^d The individual shall bring it to the entrance of the tent of meeting to find favor with the LORD, and shall lay a hand* on the head^e of the burnt offering, so that it may be acceptable^f to make atonement^g for the one who offers it. The bull shall then be slaughtered* before the LORD, and Aaron’s sons, the priests, shall offer its blood by splashing it on all the sides of the altar which is at the entrance of the tent of meeting.^h

* [1:3–5] Entrance of the tent of meeting…before the LORD: probably the forecourt from the entrance of the court to the entrance of the tent (cf. Ex 27). Thus the altar in front of the tent was entirely accessible to the laity.

* [1:3] The burnt offering is used for regular daily (6:1–6) offerings, public festivals (Nm 28–29), purification rituals (Lv 12:6–8; 14:19–20; 15:15, 30), and individuals’ vows and voluntary offerings (22:18–20).

* [1:4] Lay a hand: the imposition of a single hand for the sacrifices in chaps. 1–5 may be a means of designating the animal as belonging to the offerer. See note on 16:21. Atonement: see note on 16:6.

* [1:5] Shall then be slaughtered: lit., “he shall slaughter the bull.” Slaughtering is not something the offerer must do (as opposed to, for example, hand placement [v. 4] or the presentation of sacrificial portions as an elevated offering [7:29–34]). Thus the verb is construed impersonally here.

c. [1:3] Lv 6:1–6; 22:18–19.

d. [1:3] Lv 22:17–25; Ex 12:5.

e. [1:4] Lv 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:14, 18, 22; Nm 8:12; 2 Chr 29:23; cf. Lv 16:21; 24:14; Nm 27:18, 23; Dt 34:9.

f. [1:4] Lv 19:5; 22:19–29; Gn 4:3–5; Mal 1:8–14.

g. [1:4] Lv 9:7; 14:20; Jb 1:5; 42:8; cf. Gn 32:21; Ex 29:36–37; 30:15; Lv 16:16–20; 17:11; Ez 43:20, 26.

h. [1:5] Lv 1:11, 15; 3:2, 8, 13; cf. Lv 4:5–7, 25.

The Catholic Bible                  If the offering is a burnt offering from the herd, let him offer a male without defect. He shall offer it at the entrance to the meeting tent, that it might be pleasing to the Lord. He shall lay his hand on the head of the burnt offering, and it will be accepted for atonement on his behalf. He shall kill the young bull before the Lord, and the priests, the sons of Aaron, shall take its blood and sprinkle it on the altar that is at the entrance to the meeting tent.^[d]

[d] Meeting tent: the tabernacle or sacred place where God met with the children of Israel.

New Jerusalem Bible             He must lay his hand on the victim's head, and it will be accepted as effectual for his expiation. He will then slaughter the bull before Yahweh, and the priests descended from Aaron will offer the blood. They will pour it all around the altar which stands at the entrance to the Tent of Meeting. He will then skin the victim and quarter it.

Revised English Bible–1989   If his offering is a whole-offering from the herd, he must present a male without blemish; he must present it at the entrance to the Tent of Meeting so as to secure acceptance before the LORD.

He must lay his hand on the head of the victim and it will be accepted on his behalf to make expiation for him.

He must then slaughter the bull before the LORD, and the Aaronite priests are to present the blood and fling it against the sides of the altar at the entrance of the Tent of Meeting.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           If his offering is a burnt offering from the herd, he must offer a male without defect. He is to bring it to the entrance of the tent of meeting, so that it can be accepted by Adonai. He is to lay his hand upon the head of the burnt offering, and it will be accepted on his behalf to make atonement for him. He is to slaughter the young bull before Adonai ; and the sons of Aharon, the cohanim, are to present the blood. They are to splash the blood against all sides of the altar, which is by the entrance to the tent of meeting.

Israeli Authorized Version      If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before YY . And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. And he shall kill the bullock before YY : and the kohanim, Aharon's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

Kaplan Translation                 If the sacrifice is a burnt offering* taken from the cattle, it must be an unblemished* male. One must bring it of his own free will to the entrance of the Communion Tent, before God. He shall press his hands on the head of the burnt offering, and it shall thery be accepted as an atonement for him.

He shall have the young bull slaughtered* before God*. Aaron’s sons, the priests, shall then bring forth the blood, dashing* it on all sides* of the altar that is in front of the Communion Tent’s entrance.

1:3 burnt offering. Olah in Hebrew. This was an offering that was completely burned, and was the first sacrifice mentioned by name in the Bible. See Genesis 8:20. Also see Genesis 4:4.

— unblemished. See 22:18-25.

1:5 slaughtered. By slitting its throat in the prescribed manner.

— before God. In the enclosure of the Tabernacle, later in the Temple grounds.

— dashing. Or “splashing” (cf. Malbim).

— on all sides. The blood was dashed on the two opposite comers so that the blood would reach all sides of

the altar (Rashi). The blood was splashed on the north-east and south-west corners of the altar ( Tamud 30b; Rashi, Zevachim 53b; Yad, Maaseh HaKarbanoth 5:6).

The Scriptures–2009              ‘If his offering is an ascending offering of the herd, let him bring a male, a perfect one. Let him bring it at the door of the Tent of Appointment, for his acceptance before יהוה. 

‘And he shall lay his hand on the head of the ascending offering, and it shall be accepted on his behalf to make atonement for him. 

‘And he shall slay the bull before יהוה. And the sons of Aharon, the priests, shall bring the blood and sprinkle the blood all around on the slaughter-place which is at the door of the Tent of Appointment.

Tree of Life Version                “If his sacrifice is a burnt offering from the herd, he is to present a male without blemish. He is to offer it at the entrance of the Tent of Meeting, so that he may be accepted before Adonai. He is to lay his hand on the head of the burnt offering, so that it will be accepted for him to make atonement on his behalf. He is to slaughter the bull before Adonai. Then Aaron’s sons, the kohanim, are to present the blood and splash it around on the altar that is at the entrance of the Tent of Meeting.

Weird English, Olde English, Anachronistic English Translations: