Imamat 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ¹  on his behalf and he will be forgiven. ² 

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ³  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Imamat 7:21

7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) ⁴  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.’” ⁵ 

Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ⁶  to you.’”

Imamat 10:14

10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ⁷  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. ⁸ 

Imamat 17:5

17:5 This is so that ⁹  the Israelites will bring their sacrifices that they are sacrificing in the open field ¹⁰  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ¹¹  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ¹²  it must have no flaw. ¹³ 

[4:31]  ¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:12]  ³ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[7:21]  ⁴ sn For these categories of unclean animals see Lev 11.

[7:21]  ⁵ sn For the interpretation of this last clause see the note on Lev 7:20.

[9:4]  ⁶ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[10:14]  ⁷ tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  ⁸ sn Cf. Lev 7:14, 28-34 for these regulations.

[17:5]  ⁹ tn Heb “So that which.”

[17:5]  ¹⁰ tn Heb “on the faces of the field.”

[22:21]  ¹¹ tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ¹² tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ¹³ tn Heb “all/any flaw shall not be in it.”