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 3:7-17

3:7 If he presents a sheep as his offering, he must present it before the Lord. 3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash ³  its blood against the altar’s sides. 3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, ⁴  3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ⁵  3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. ⁶ 

3:12 “‘If his offering is a goat he must present it before the Lord, 3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides. 3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, ⁷  3:15 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ⁸  3:16 Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma – all the fat belongs to the Lord. 3:17 This is ⁹  a perpetual statute throughout your generations ¹⁰  in all the places where you live: You must never eat any fat or any blood.’” ¹¹ 

Imamat 1:2

1:2 “Speak to the Israelites and tell them, ‘When ¹²  someone ¹³  among you presents an offering ¹⁴  to the Lord, ¹⁵  you ¹⁶  must present your offering from the domesticated animals, either from the herd or from the flock. ¹⁷ 

Imamat 1:6

1:6 Next, the one presenting the offering ¹⁸  must skin the burnt offering and cut it into parts,

Imamat 1:10

Animal from the Flock

1:10 “‘If his offering is from the flock for a burnt offering ¹⁹  – from the sheep or the goats – he must present a flawless male,

Imamat 9:3

9:3 Then tell the Israelites: ‘Take a male goat ²⁰  for a sin offering and a calf and lamb, both a year old and flawless, ²¹  for a burnt offering,

Imamat 9:15

The Offerings for the People

9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it ²²  like the first one. ²³ 

Imamat 10:16

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ²⁴  but it had actually been burnt. ²⁵  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,

Imamat 22:19-27

22:19 if it is to be acceptable for your benefit ²⁶  it must be a flawless male from the cattle, sheep, or goats. 22:20 You must not present anything that has a flaw, ²⁷  because it will not be acceptable for your benefit. ²⁸  22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ²⁹  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ³⁰  it must have no flaw. ³¹ 

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ³²  or with a festering eruption, or with a feverish rash. ³³  You must not give any of these as a gift ³⁴  on the altar to the Lord. 22:23 As for an ox ³⁵  or a sheep with a limb too long or stunted, ³⁶  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ³⁷  22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; ³⁸  you must not do this in your land. 22:25 Even from a foreigner ³⁹  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁴⁰  they will not be acceptable for your benefit.’”

22:26 The Lord spoke to Moses: 22:27 “When an ox, lamb, or goat is born, it must be under the care of ⁴¹  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ⁴²  to the Lord.

Yesaya 53:2

53:2 He sprouted up like a twig before God, ⁴³ 

like a root out of parched soil; ⁴⁴ 

he had no stately form or majesty that might catch our attention, ⁴⁵ 

no special appearance that we should want to follow him. ⁴⁶ 

Yesaya 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ⁴⁷ 

Matius 25:32-33

25:32 All ⁴⁸  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He ⁴⁹  will put the sheep on his right and the goats on his left.

Roma 8:3

8:3 For God achieved what the law could not do because ⁵⁰  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:2

8:2 For the law of the life-giving Spirit ⁵¹  in Christ Jesus has set you ⁵²  free from the law of sin and death.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁵³  minds ⁵⁴  as expressed through ⁵⁵  your evil deeds,

[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.

[3:8]  ³ tn See the note on this term at 1:5.

[3:9]  ⁴ sn See the note on this phrase in 3:3.

[3:10]  ⁵ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:11]  ⁶ tn Heb “food, a gift to the Lord.”

[3:14]  ⁷ sn See the note on this phrase in 3:3.

[3:15]  ⁸ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:17]  ⁹ tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.

[3:17]  ¹⁰ tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”

[3:17]  ¹¹ tn Heb “all fat and all blood you must not eat.”

[1:2]  ¹² tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).

[1:2]  sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].

[1:2]  ¹³ tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”

[1:2]  ¹⁴ tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.

[1:2]  ¹⁵ tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the Lord.”

[1:2]  ¹⁶ tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).

[1:2]  ¹⁷ tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.

[1:2]  sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.

[1:6]  ¹⁸ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).

[1:10]  ¹⁹ tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.

[9:3]  ²⁰ tn Heb “a he-goat of goats.”

[9:3]  ²¹ tn Heb “and a calf and a lamb, sons of a year, flawless”; KJV, ASV, NRSV “without blemish”; NASB, NIV “without defect”; NLT “with no physical defects.”

[9:15]  ²² tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).

[9:15]  ²³ sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.

[10:16]  ²⁴ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ²⁵ tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[22:19]  ²⁶ tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.

[22:20]  ²⁷ tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”

[22:20]  ²⁸ tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).

[22:21]  ²⁹ 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]  ³⁰ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ³¹ tn Heb “all/any flaw shall not be in it.”

[22:22]  ³² tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ³³ sn See the note on Lev 21:20 above.

[22:22]  ³⁴ sn This term for offering “gift” is explained in the note on Lev 1:9.

[22:23]  ³⁵ tn Heb “And an ox.”

[22:23]  ³⁶ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ³⁷ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[22:24]  ³⁸ sn Compare Lev 21:20b.

[22:25]  ³⁹ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁴⁰ 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).

[22:27]  ⁴¹ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ⁴² tn Heb “for an offering of a gift.”

[53:2]  ⁴³ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ⁴⁴ sn The metaphor in this verse suggests insignificance.

[53:2]  ⁴⁵ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ⁴⁶ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:6]  ⁴⁷ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[25:32]  ⁴⁸ tn Here καί (kai) has not been translated.

[25:33]  ⁴⁹ tn Here καί (kai) has not been translated.

[8:3]  ⁵⁰ tn Grk “in that.”

[8:2]  ⁵¹ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁵² tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:21]  ⁵³ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵⁴ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁵⁵ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.