1 Kings 8:63

8:63 Solomon offered as peace offerings ¹  to the Lord 22,000 cattle and 120,000 sheep. Then the king and all the Israelites dedicated the Lord’s temple.

1 Kings 8:65

8:65 At that time Solomon and all Israel with him celebrated a festival before the Lord our God for two entire weeks. This great assembly included people from all over the land, from Lebo Hamath in the north to the Brook of Egypt ²  in the south. ³ 

Leviticus 3:1-17

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ⁴  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ⁵  3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ⁶  3:3 Then the one presenting the offering ⁷  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ⁸  3:4 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). ⁹  3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ¹⁰ 

Animal from the Flock

3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. ¹¹  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 ¹²  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, ¹³  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). ¹⁴  3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. ¹⁵ 

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, ¹⁶  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). ¹⁷  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 ¹⁸  a perpetual statute throughout your generations ¹⁹  in all the places where you live: You must never eat any fat or any blood.’” ²⁰ 

Leviticus 7:11-19

The Peace Offering

7:11 “‘This is the law of the peace offering sacrifice which he ²¹  is to present to the Lord. 7:12 If he presents it on account of thanksgiving, ²²  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ²³  and well soaked ²⁴  ring-shaped loaves made of choice wheat flour ²⁵  mixed with olive oil. 7:13 He must present this grain offering ²⁶  in addition to ring-shaped loaves of leavened bread which regularly accompany ²⁷  the sacrifice of his thanksgiving peace offering. 7:14 He must present one of each kind of grain offering ²⁸  as a contribution offering ²⁹  to the Lord; it belongs to the priest who splashes the blood of the peace offering. 7:15 The meat of his ³⁰  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, ³¹  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ³²  7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ³³  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, ³⁴  and the person who eats from it will bear his punishment for iniquity. ³⁵  7:19 The meat which touches anything ceremonially ³⁶  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ³⁷  everyone who is ceremonially clean may eat the meat.

Leviticus 7:2

7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest ³⁸  must splash ³⁹  the blood against the altar’s sides.

Leviticus 6:18-19

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ⁴⁰  throughout your generations ⁴¹  from the gifts of the Lord. Anyone who touches these gifts ⁴²  must be holy.’” ⁴³ 

The Grain Offering of the Priests

6:19 Then the Lord spoke to Moses: ⁴⁴ 

Leviticus 6:2

6:2 “When a person sins and commits a trespass ⁴⁵  against the Lord by deceiving his fellow citizen ⁴⁶  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ⁴⁷ 

Leviticus 7:5

7:5 Then the priest must offer them up in smoke on the altar ⁴⁸  as a gift to the Lord. It is a guilt offering.

Leviticus 7:7-10

7:7 The law is the same for the sin offering and the guilt offering; ⁴⁹  it belongs to the priest who makes atonement with it.

Priestly Portions of Burnt and Grain Offerings

7:8 “‘As for the priest who presents someone’s burnt offering, the hide of that burnt offering which he presented belongs to him. 7:9 Every grain offering which is baked in the oven or ⁵⁰  made in the pan ⁵¹  or on the griddle belongs to the priest who presented it. 7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. ⁵² 

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁵³  from the Meeting Tent: ⁵⁴ 

[8:63]  ¹ tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”

[8:65]  ² tn Or “the Wadi of Egypt” (NAB, NIV, NRSV); CEV “the Egyptian Gorge.”

[8:65]  ³ tn Heb “Solomon held at that time the festival, and all Israel was with him, a great assembly from Lebo Hamath to the Brook of Egypt, before the Lord our God for seven days and seven days, fourteen days.”

[3:1]  ⁴ 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]  ⁵ 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.

[3:2]  ⁶ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[3:3]  ⁷ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ⁸ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[3:4]  ⁹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).

[3:5]  ¹⁰ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[3:6]  ¹¹ tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”

[3:8]  ¹² tn See the note on this term at 1:5.

[3:9]  ¹³ sn See the note on this phrase in 3:3.

[3:10]  ¹⁴ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:11]  ¹⁵ tn Heb “food, a gift to the Lord.”

[3:14]  ¹⁶ sn See the note on this phrase in 3:3.

[3:15]  ¹⁷ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:17]  ¹⁸ tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.

[3:17]  ¹⁹ tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”

[3:17]  ²⁰ tn Heb “all fat and all blood you must not eat.”

[7:11]  ²¹ tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”

[7:12]  ²² tn Or “for a thank offering.”

[7:12]  ²³ tn See the notes on Lev 2:4.

[7:12]  ²⁴ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ²⁵ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[7:13]  ²⁶ 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]  ²⁷ tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.

[7:14]  ²⁸ 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]  ²⁹ tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[7:15]  ³⁰ tn In the verse “his” refers to the offerer.

[7:16]  ³¹ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ³² tn Heb “and on the next day and the left over from it shall be eaten.”

[7:17]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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.

[7:2]  ³⁸ tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).

[7:2]  ³⁹ tn See the note on Lev 1:5.

[6:18]  ⁴⁰ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ⁴¹ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ⁴² tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ⁴³ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[6:19]  ⁴⁴ sn See the note on Lev 6:8 [6:1 HT] above.

[6:2]  ⁴⁵ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ⁴⁶ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ⁴⁷ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[7:5]  ⁴⁸ tn See the note on Lev 1:9 above.

[7:7]  ⁴⁹ tn Heb “like the sin offering like the guilt offering, one law to them.”

[7:9]  ⁵⁰ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ⁵¹ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[7:10]  ⁵² tn Heb “a man like his brother.”

[1:1]  ⁵³ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ⁵⁴ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.