The priest shall bring it to the altar, and wring off its head, and burn it on the altar; and its blood shall be drained out on the side of the altar;
Parallel Translations
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The priest shall bring it to the altar, and wring off its head, and burn it on the altar; and its blood shall be drained out on the side of the altar;
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And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:
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And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar.
Cross-references (8)
Passages linked to Leviticus 1:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 5:8-9 He shall bring them to the priest, who shall first offer the one which is for the sin offering. He shall wring off its head from its neck, but shall not sever it completely. He shall sprinkle some of the blood of the sin offering on the side of the altar; and the rest of the blood shall be drained out at the base of the altar. It is a sin offering.
- Psalms 22:1 My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
- Psalms 22:21 Save me from the lion’s mouth! Yes, you have rescued me from the horns of the wild oxen.
- Psalms 69:1-21 Save me, God, for the waters have come up to my neck! I sink in deep mire, where there is no foothold. I have come into deep waters, where the floods overflow me. I am weary with my crying. My throat is dry. My eyes fail looking for my God. Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are mighty. I have to restore what I didn’t take away. God, you know my foolishness. My sins aren’t hidden from you. Don’t let those who wait for you be shamed through me, Lord Yahweh of Armies. Don’t let those who seek you be brought to dishonor through me, God of Israel. Because for your sake, I have borne reproach. Shame has covered my face. I have become a stranger to my brothers, an alien to my mother’s children. For the zeal of your house consumes me. The reproaches of those who reproach you have fallen on me. When I wept and I fasted, that was to my reproach. When I made sackcloth my clothing, I became a byword to them. Those who sit in the gate talk about me. I am the song of the drunkards. But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of your salvation. Deliver me out of the mire, and don’t let me sink. Let me be delivered from those who hate me, and out of the deep waters. Don’t let the flood waters overwhelm me, neither let the deep swallow me up. Don’t let the pit shut its mouth on me. Answer me, Yahweh, for your loving kindness is good. According to the multitude of your tender mercies, turn to me. Don’t hide your face from your servant, for I am in distress. Answer me speedily! Draw near to my soul and redeem it. Ransom me because of my enemies. You know my reproach, my shame, and my dishonor. My adversaries are all before you. Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found none. They also gave me poison for my food. In my thirst, they gave me vinegar to drink.
- Isaiah 53:4-5 Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.
- Isaiah 53:10 Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand.
- Matthew 26:1-27 When Jesus had finished all these words, he said to his disciples, “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.” Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. They took counsel together that they might take Jesus by deceit, and kill him. But they said, “Not during the feast, lest a riot occur among the people.” Now when Jesus was in Bethany, in the house of Simon the leper, a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. But when his disciples saw this, they were indignant, saying, “Why this waste? For this ointment might have been sold for much, and given to the poor.” However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me. For you always have the poor with you; but you don’t always have me. For in pouring this ointment on my body, she did it to prepare me for burial. Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.” Then one of the twelve, who was called Judas Iscariot, went to the chief priests, and said, “What are you willing to give me, that I should deliver him to you?” They weighed out for him thirty pieces of silver. From that time he sought opportunity to betray him. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?” He said, “Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.” ’ ” The disciples did as Jesus commanded them, and they prepared the Passover. Now when evening had come, he was reclining at the table with the twelve disciples. As they were eating, he said, “Most certainly I tell you that one of you will betray me.” They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?” He answered, “He who dipped his hand with me in the dish will betray me. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.” Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.” As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, “Take, eat; this is my body.” He took the cup, gave thanks, and gave to them, saying, “All of you drink it,
- 1 John 2:27 As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain Or, strained or pressed.
Or, strained or pressed.
The Hebrew word signifieth to pinch off with the nail.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Lev 1:15 And the priest shall bring it unto…
Lev 1:15 And the priest shall bring it unto the altar, and wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:
Ver. 15. Wring off his head.] Or, Pinch it with his nail, that the blood might go out, without separating it from the rest of the body. This prefigured the death of Christ without either breaking a bone or dividing the Godhead from the manhood; as also the skill that should be in ministers, to cut or divide aright the word of truth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Wring off his head, to wit, from the rest…
Wring off his head, to wit, from the rest of the body; as sufficiently appears, because this was to be burnt by itself, as it here follows, and the body afterwards, Lev 1:17. And whereas it is said, Lev 5:8, he shall wring off his head from his neck, but shall not divide it asunder, that is spoken not of the burnt-offering, as here, but of the sin-offering, in which there might be a differing rite.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And the priest shall bring it unto the altar,....…
And the priest shall bring it unto the altar,.... The southeast horn of it; near which was the place of the ashes, into which the crop and its feathers were cast (n):
and wring off his head; by twisting it back as it should seem; the word used is only to be found here, and in Lev 5:8 the Jews say, it signifies to cut with the nail, and that the priest did this, not with a knife or any other instrument, but with his nail; so Jarchi and Gersom on the place observe: some think he only let out the blood this way, but did not separate the head from the body, which seems to be favoured by Lev 5:8 though Maimonides and Bartenora (o) conclude the reverse from the same place; and that the meaning is, that he should cut off the head and divide it asunder at the time he cuts with the nail: the manner of cutting with the nail was this (p), the priest held both the feet of the bird with his two fingers of his left hand, and the wings between two other fingers, and the bird upon the back of his hand, that it might not be within the palm of it; then he stretches out its neck upon the thumb about two fingers' breadth, and cuts it over against the neck with his nail, and this is one of the hardest services in the sanctuary:
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and burn it on the altar; that is, the head, after squeezing out the blood, and rubbing it with salt:
and the blood thereof shall be wrung out at the side of the altar: or "the wall" of it: this, though mentioned last, must be done before, and immediately upon the wringing of the head, and between that and the burning it on the altar: this wringing off the head, and wringing out the blood, denote violence, and show that Christ's death, which this was a type of, was a violent one; the Jews laid violent hands upon him, and pursued his life in a violent manner, were very pressing to have it taken away, and his life was taken away in such a manner by men, though not without his Father's secret will, and his own consent.
(n) Misn. Zebachim, c. 6. sect. 5. & Bartenora in ib. (o) In Misn. ib. (p) Maimon. in Misn. ib. sect. 4. & Bartenora. in ib.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Lev 1:15. His head — From the rest of…
Lev 1:15. His head — From the rest of the body; as sufficiently appears, because this was to be burned by itself, and the body afterward, Lev 1:17. And whereas it is said, (Lev 5:8,) He shall — wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt- offering as here, but of the sin-offering.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The neck. Some say, without pulling the head off…
The neck. Some say, without pulling the head off (Grotius); which the Rabbins deny. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 15. Wring off his head — Rather, pinch it…
15. Wring off his head — Rather, pinch it off and lay it on the altar. The blood was then to be pressed out at the side of the altar.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. wring off] Or, pinch off the head with…
15. wring off] Or, pinch off the head with the nail, as A.V. mg., a word used here and Lev_5:8 only. The head is burnt after being removed, and the remainder of the bird is burnt afterwards. This burning of the parts separately is in marked contrast with the burning of the whole together in the two preceding sections (Lev_1:9 and Lev_1:13).
drained out on the side of the altar] The blood is too small in quantity to be treated as in the previous cases.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) And the priest.—It was probably out of consideration…
(15) And the priest.—It was probably out of consideration for the feelings of the poor offerer, and to increase the importance of the otherwise small offering, that the priest himself brought the victim to the altar and slew it instead of the worshipper performing these acts, as in the case of quadrupeds. The imposition of hands upon the victim was dispensed with, both because the bird was too small for this ceremony, and because the offerer brought it in his hands to the place of sacrifice, thus conveying by this act the idea involved in the imposition of hands.
And wring off his head.—When the bird is handed to him, the priest is not to use any knife, but is to nip off its head with his nails, throw the severed head on the altar fire, and thus cause it to ascend in the sweet smelling savour. As the small quantity of blood could not be caught in a bowl, and would not suffice for throwing it or pouring it on the four walls, as was the case in the offering of quadrupeds, he pressed it out from the headless body, and let it run on the walls.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The priest shall bring it unto the altar. The…
The priest shall bring it unto the altar. The difference in the ritual for the burnt sacrifice of fowls is:
1. That the offerer is not commanded to lay his hand on the bird.
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2. That the altar is the place of emaciation, instead of the space on the north side of the altar.
3. That the priest slays it instead of the offerer.
4. That the blood (owing to its smaller quantity) is pressed out against the side of the altar instead of being caught in a vessel and thrown on it. There is no essential variation here; the analogy of the sacrifice of the animal is followed so far as circumstances permit. It is not certain that the word malak, translated wring off his head, means more than "make an incision with the nail;" but in all probability the head was to be severed and laid on the fire separately, after the manner of the other sacrifices.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.