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Selected Verse: Leviticus 1:16 - King James

Verse	Translation	Text
Le 1:16	King James	And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:

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Notes on the Bible, by Albert Barnes, [1834]
His crop with his feathers - The weight of authority is in favor of the marginal rendering. It is most probable that the feathers were burned with the body, and that the wings, mentioned in Lev 1:17, were not mutilated. The place of the ashes - The ashes were daily removed from the altar (except on certain holy days) and thrown into a heap on its eastern side. When the heap became inconveniently large, it was removed in vessels appropriated to the purpose (see Exo 27:3) to a spot without the camp. Lev 4:12; Lev 6:11.

Notes on the Bible, by Albert Barnes, [1834]

His crop with his feathers - The weight of authority is in favor of the marginal rendering. It is most probable that the feathers were burned with the body, and that the wings, mentioned in Lev 1:17, were not mutilated.

The place of the ashes - The ashes were daily removed from the altar (except on certain holy days) and thrown into a heap on its eastern side. When the heap became inconveniently large, it was removed in vessels appropriated to the purpose (see Exo 27:3) to a spot without the camp. Lev 4:12; Lev 6:11.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
He then took out בּנצתהּ את־מראתו, i.e., according to the probable explanation of these obscure words, "its crop in (with) the foeces thereof," (Note: This is the rendering adopted by Onkelos. The lxx, on the contrary, render it ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς, and this rendering is followed by Luther (and the English Version, Tr.), "its crop with its feathers." But the Hebrew for this would have been ונצתו. In Mishnah, Sebach. vi. 5, the instructions are the following: "et removet ingluviem et pennas et viscera egredentia cum illa." This interpretation may be substantially correct, although the reference of בנוצתה to the feathers of the pigeon cannot be sustained on the ground assigned. For if the bird's crop was taken out, the intestines with their contents would unquestionably come out along with it. The plucking off of the feathers, however, follows from the analogy of the flaying of the animal. Only, in the text neither intestines nor feathers are mentioned; they are passed over as subordinate matters, that could readily be understood from the analogy of the other instructions.) and threw it "at the side of the altar eastwards," i.e., on the eastern side of the altar, "on the ash-place," where the ashes were thrown when taken from the altar (Lev 6:3). He then made an incision in the wings of the pigeon, but without severing them, and burned them on the altar-fire (Lev 1:17, cf. Lev 1:9). The burnt-offerings all culminated in the presentation of the whole sacrifice upon the altar, that it might ascend to heaven, transformed into smoke and fragrance. Hence it is not only called עלה, the ascending (see Gen 8:20), but כּליל, a whole-offering (Deu 33:10; Ps. 51:21; Sa1 7:9). If the burning and sending up in the altar-fire shadowed forth the self-surrender of the offerer to the purifying fire of the Holy Ghost; the burnt-offering was an embodiment of the idea of the consecration and self-surrender of the whole man to the Lord, to be pervaded by the refining and sanctifying power of divine grace. This self-surrender was to be vigorous and energetic in its character; and this was embodied in the instructions to choose male animals for the burnt-offering, the male sex being stronger and more vigorous than the female. To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, and that through the mediator of his salvation he should put his soul into a living fellowship with the Lord by sinking it as it were into the death of the sacrifice that had died for him, and should also bring his bodily members within the operations of the gracious Spirit of God, that thus he might be renewed and sanctified both body and soul, and enter into union with God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

He then took out בּנצתהּ את־מראתו, i.e., according to the probable explanation of these obscure words, "its crop in (with) the foeces thereof,"

(Note: This is the rendering adopted by Onkelos. The lxx, on the contrary, render it ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς, and this rendering is followed by Luther (and the English Version, Tr.), "its crop with its feathers." But the Hebrew for this would have been ונצתו. In Mishnah, Sebach. vi. 5, the instructions are the following: "et removet ingluviem et pennas et viscera egredentia cum illa." This interpretation may be substantially correct, although the reference of בנוצתה to the feathers of the pigeon cannot be sustained on the ground assigned. For if the bird's crop was taken out, the intestines with their contents would unquestionably come out along with it. The plucking off of the feathers, however, follows from the analogy of the flaying of the animal. Only, in the text neither intestines nor feathers are mentioned; they are passed over as subordinate matters, that could readily be understood from the analogy of the other instructions.)

and threw it "at the side of the altar eastwards," i.e., on the eastern side of the altar, "on the ash-place," where the ashes were thrown when taken from the altar (Lev 6:3). He then made an incision in the wings of the pigeon, but without severing them, and burned them on the altar-fire (Lev 1:17, cf. Lev 1:9).

The burnt-offerings all culminated in the presentation of the whole sacrifice upon the altar, that it might ascend to heaven, transformed into smoke and fragrance. Hence it is not only called עלה, the ascending (see Gen 8:20), but כּליל, a whole-offering (Deu 33:10; Ps. 51:21; Sa1 7:9). If the burning and sending up in the altar-fire shadowed forth the self-surrender of the offerer to the purifying fire of the Holy Ghost; the burnt-offering was an embodiment of the idea of the consecration and self-surrender of the whole man to the Lord, to be pervaded by the refining and sanctifying power of divine grace. This self-surrender was to be vigorous and energetic in its character; and this was embodied in the instructions to choose male animals for the burnt-offering, the male sex being stronger and more vigorous than the female. To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, and that through the mediator of his salvation he should put his soul into a living fellowship with the Lord by sinking it as it were into the death of the sacrifice that had died for him, and should also bring his bodily members within the operations of the gracious Spirit of God, that thus he might be renewed and sanctified both body and soul, and enter into union with God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
With its feathers - Or, with its dung or filth, contained in the crop and in the guts. On the east - Of the Tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west - end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes - Where the ashes fell down and lay, whence they were afterwards removed without the camp.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Pluck away his crop with his feathers - In this sacrifice of fowls the head was violently wrung off, then the blood was poured out, then the feathers were plucked off, the breast was cut open, and the crop, stomach, and intestines taken out, and then the body was burnt. Though the bird was split up, yet it was not divided asunder. This circumstance is particularly remarked in Abram's sacrifice, Gen 15:10. See Clarke's note Gen 15:10. See Ainsworth. We have already seen, on Lev 1:2, that four kinds of animals might be made burnt-offerings to the Lord. 1. Neat cattle, such as bulls, oxen, cows, and calves. 2. He-goats, she-goats, and kids. 3. Rams, ewes, and lambs. 4. Pigeons and turtle-doves; and in one case, viz., the cleansing of the leper, sparrows or some small bird. All these must be without spot or blemish - the most perfect of their respective kinds, and be wholly consumed by fire. The Rich were to bring the most costly; the Poor, those of least price. Even in this requisition of justice how much mercy was mingled! If a man could not bring a bullock or a heifer, a goat or a sheep, let him bring a calf, a kid, or a lamb. If he could not bring any of these because of his poverty, let him bring a turtle-dove, or a young pigeon, (see Lev 5:7); and it appears that in cases of extreme poverty, even a little meal or fine flour was accepted by the bountiful Lord as a sufficient oblation; see Lev 5:11. This brought down the benefits of the sacrificial service within the reach of the poorest of the poor; as we may take for granted that every person, however low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man must bring something; the law stooped to the lowest circumstances of the poorest of the people, but every man must sacrifice, because every man had sinned. Reader, what sort of a sacrifice dost thou bring to God? To Him thou owest thy whole body, soul, and substance; are all these consecrated to his service? Or has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as his providence has blessed thee. If thou have much, thou shouldst give liberally to God and the poor; If thou have but little, do thy diligence to give of that little. God's justice requires a measure of that which his mercy has bestowed. But remember that as thou hast sinned, thou needest a Savior. Jesus is that lamb without spot which has been offered to God for the sin of the world, and which thou must offer to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicatest thy whole body, soul, and substance to thy Maker. Even when we present ourselves a living sacrifice to God, we are accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love, and equal right to claim the benefits of the great sacrifice!

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Pluck away his crop with his feathers - In this sacrifice of fowls the head was violently wrung off, then the blood was poured out, then the feathers were plucked off, the breast was cut open, and the crop, stomach, and intestines taken out, and then the body was burnt. Though the bird was split up, yet it was not divided asunder. This circumstance is particularly remarked in Abram's sacrifice, Gen 15:10. See Clarke's note Gen 15:10. See Ainsworth. We have already seen, on Lev 1:2, that four kinds of animals might be made burnt-offerings to the Lord.

1. Neat cattle, such as bulls, oxen, cows, and calves.

2. He-goats, she-goats, and kids.

3. Rams, ewes, and lambs.

4. Pigeons and turtle-doves; and in one case, viz., the cleansing of the leper, sparrows or some small bird.

All these must be without spot or blemish - the most perfect of their respective kinds, and be wholly consumed by fire. The Rich were to bring the most costly; the Poor, those of least price. Even in this requisition of justice how much mercy was mingled! If a man could not bring a bullock or a heifer, a goat or a sheep, let him bring a calf, a kid, or a lamb. If he could not bring any of these because of his poverty, let him bring a turtle-dove, or a young pigeon, (see Lev 5:7); and it appears that in cases of extreme poverty, even a little meal or fine flour was accepted by the bountiful Lord as a sufficient oblation; see Lev 5:11. This brought down the benefits of the sacrificial service within the reach of the poorest of the poor; as we may take for granted that every person, however low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man must bring something; the law stooped to the lowest circumstances of the poorest of the people, but every man must sacrifice, because every man had sinned. Reader, what sort of a sacrifice dost thou bring to God? To Him thou owest thy whole body, soul, and substance; are all these consecrated to his service? Or has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as his providence has blessed thee. If thou have much, thou shouldst give liberally to God and the poor; If thou have but little, do thy diligence to give of that little. God's justice requires a measure of that which his mercy has bestowed. But remember that as thou hast sinned, thou needest a Savior. Jesus is that lamb without spot which has been offered to God for the sin of the world, and which thou must offer to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicatest thy whole body, soul, and substance to thy Maker. Even when we present ourselves a living sacrifice to God, we are accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love, and equal right to claim the benefits of the great sacrifice!

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¹¹ And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

¹² Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.

³ And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass.

¹⁷ And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

⁹ And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.

¹⁰ They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.

²⁰ And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.

⁹ But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

³ Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:

¹¹ But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.

⁷ And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.

² 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.

¹⁰ And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.