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 4:28

4:28 or his sin that he committed ³  is made known to him, ⁴  he must bring a flawless female goat ⁵  as his offering for the sin ⁶  that he committed.

Imamat 8:2

8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,

Imamat 22:25

22:25 Even from a foreigner ⁷  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁸  they will not be acceptable for your benefit.’”

Imamat 26:37

26:37 They will stumble over each other as those who flee before a sword, though ⁹  there is no pursuer, and there will be no one to take a stand ¹⁰  for you before your enemies.

[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.

[4:28]  ³ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ⁴ tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ⁵ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ⁶ tn Heb “on his sin.”

[22:25]  ⁷ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁸ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[26:37]  ⁹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) is used in a concessive sense here.

[26:37]  ¹⁰ tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies.