Imamat 3:6
Konteks3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. 1
Keluaran 32:6
Konteks32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, 2 and they rose up to play. 3
Imamat 7:11-34
Konteks7:11 “‘This is the law of the peace offering sacrifice which he 4 is to present to the Lord. 7:12 If he presents it on account of thanksgiving, 5 along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, 6 and well soaked 7 ring-shaped loaves made of choice wheat flour 8 mixed with olive oil. 7:13 He must present this grain offering 9 in addition to ring-shaped loaves of leavened bread which regularly accompany 10 the sacrifice of his thanksgiving peace offering. 7:14 He must present one of each kind of grain offering 11 as a contribution offering 12 to the Lord; it belongs to the priest who splashes the blood of the peace offering. 7:15 The meat of his 13 thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.
7:16 “‘If his offering is a votive or freewill sacrifice, 14 it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, 15 7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire 16 on the third day. 7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, 17 and the person who eats from it will bear his punishment for iniquity. 18 7:19 The meat which touches anything ceremonially 19 unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, 20 everyone who is ceremonially clean may eat the meat. 7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists 21 will be cut off from his people. 22 7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) 23 and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” 24
7:22 Then the Lord spoke to Moses: 25 7:23 “Tell the Israelites, ‘You must not eat any fat of an ox, sheep, or goat. 7:24 Moreover, the fat of an animal that has died of natural causes 26 and the fat of an animal torn by beasts may be used for any other purpose, 27 but you must certainly never eat it. 7:25 If anyone eats fat from the animal from which he presents a gift to the Lord, that person will be cut off from his people. 28 7:26 And you must not eat any blood of the birds or the domesticated land animals in any of the places where you live. 29 7:27 Any person who eats any blood – that person will be cut off from his people.’” 30
7:28 Then the Lord spoke to Moses: 31 7:29 “Tell the Israelites, ‘The one who presents his peace offering sacrifice to the Lord must bring his offering to the Lord from his peace offering sacrifice. 7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast 32 to wave the breast as a wave offering before the Lord, 33 7:31 and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons. 7:32 The right thigh you must give as a contribution offering 34 to the priest from your peace offering sacrifices. 7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share, 7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” 35
Imamat 17:5
Konteks17:5 This is so that 36 the Israelites will bring their sacrifices that they are sacrificing in the open field 37 to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.
[3:6] 1 tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”
[32:6] 2 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
[32:6] 3 tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
[7:11] 4 tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”
[7:12] 5 tn Or “for a thank offering.”
[7:12] 6 tn See the notes on Lev 2:4.
[7:12] 7 tn See the note on Lev 6:21 [6:14 HT].
[7:12] 8 tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.
[7:13] 9 tn The rendering “this [grain] offering” is more literally “his offering,” but it refers to the series of grain offerings listed just previously in v. 12.
[7:13] 10 tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.
[7:13] sn The translation “[which regularly accompany]…” is based on the practice of bringing bread (and wine) to eat with the portions of the peace offering meat eaten by the priests and worshipers (see v. 14 and Num 15:1-13). This was in addition to the memorial portion of the unleavened bread that was offered to the
[7:14] 11 tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.
[7:14] 12 tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the
[7:15] 13 tn In the verse “his” refers to the offerer.
[7:16] 14 tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.
[7:16] 15 tn Heb “and on the next day and the left over from it shall be eaten.”
[7:17] 16 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).
[7:18] 17 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”
[7:18] 18 tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”
[7:19] 19 tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.
[7:19] 20 tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.
[7:20] 21 tn Heb “and his unclean condition is on him.”
[7:20] 22 sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.
[7:21] 23 sn For these categories of unclean animals see Lev 11.
[7:21] 24 sn For the interpretation of this last clause see the note on Lev 7:20.
[7:22] 25 sn See the note on Lev 6:8 [6:1 HT] above.
[7:24] 26 tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.”
[7:24] 27 tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”
[7:25] 28 sn See the note on Lev 7:20.
[7:26] 29 tn Heb “and any blood you must not eat in any of your dwelling places, to the bird and to the animal.”
[7:27] 30 sn See the note on Lev 7:20.
[7:28] 31 sn See the note on Lev 6:8 [6:1 HT].
[7:30] 32 tn Heb “on the breast.”
[7:30] 33 tc Many Hebrew
[7:30] tn Heb “the breast to wave it, a wave offering before the
[7:32] 34 tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, tÿrumah) “heave offering,” derived from the idea of “to raise, to lift” found in the verbal root (cf. NAB “a raised offering”). “Contribution offering” is a better English rendering because it refers to something “taken out from” (i.e., “lifted up from”; cf. the Hebrew term הֵרִים (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution”; NCV, NLT “as a gift.”
[7:34] 35 tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”
