Imamat 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ¹  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ² 

Imamat 27:26

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. ³ 

Imamat 26:3

The Benefits of Obedience

26:3 “‘If you walk in my statutes and are sure to obey my commandments, ⁴ 

Imamat 27:17

27:17 If he consecrates his field in the jubilee year, ⁵  the conversion value will stand,

Imamat 3:7

3:7 If he presents a sheep as his offering, he must present it before the Lord.

Imamat 21:2

21:2 except for his close relative who is near to him: ⁶  his mother, his father, his son, his daughter, his brother,

Imamat 25:51

25:51 If there are still many years, in keeping with them ⁷  he must refund most of the cost of his purchase for his redemption,

Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ⁸  from the herd he must present it as a flawless male; he must present it at the entrance ⁹  of the Meeting Tent for its ¹⁰  acceptance before the Lord.

Imamat 4:3

For the Priest

4:3 “‘If the high priest ¹¹  sins so that the people are guilty, ¹²  on account of the sin he has committed he must present a flawless young bull to the Lord ¹³  for a sin offering. ¹⁴ 

Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ¹⁵  in that he hears a public curse against one who fails to testify ¹⁶  and he is a witness (he either saw or knew what had happened ¹⁷ ) and he does not make it known, ¹⁸  then he will bear his punishment for iniquity. ¹⁹ 

Imamat 13:27

13:27 The priest must then examine it on the seventh day, and if it is spreading further ²⁰  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. ²¹ 

Imamat 21:14

21:14 He must not marry ²²  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ²³  as a wife.

Imamat 22:6

22:6 the person who touches any of these ²⁴  will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water.

Imamat 27:7

27:7 If the person is from sixty years old and older, if he is a male the conversion value is fifteen shekels, and for the female ten shekels.

Imamat 7:12

7:12 If he presents it on account of thanksgiving, ²⁵  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ²⁶  and well soaked ²⁷  ring-shaped loaves made of choice wheat flour ²⁸  mixed with olive oil.

[3:1]  ¹ sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ² tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[27:26]  ³ tn Heb “to the Lord it is.”

[26:3]  ⁴ tn Heb “and my commandments you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8; 25:18, etc.).

[27:17]  ⁵ tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.

[21:2]  ⁶ tn Heb “except for his flesh, the one near to him.”

[25:51]  ⁷ tn Heb “to the mouth of them.”

[1:3]  ⁸ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ⁹ tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ¹⁰ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[4:3]  ¹¹ tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).

[4:3]  ¹² tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”

[4:3]  ¹³ tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”

[4:3]  ¹⁴ sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.

[5:1]  ¹⁵ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).

[5:1]  ¹⁶ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ¹⁷ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ¹⁸ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ¹⁹ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[13:27]  ²⁰ tn Heb “is indeed spreading.”

[13:27]  ²¹ tn For the rendering “diseased infection” see the note on v. 2 above.

[21:14]  ²² tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ²³ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[22:6]  ²⁴ sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.

[7:12]  ²⁵ tn Or “for a thank offering.”

[7:12]  ²⁶ tn See the notes on Lev 2:4.

[7:12]  ²⁷ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ²⁸ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.