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Zohrap 1805
Ղեւտական գիրքս՝ վայելչապէս զկնի ելիցն կարգեցաւ. զի յե՛տ կանգնելոյ խորանին, վասն քահանայիցն եւ քահանայագործութեան պատարագացն որ ՚ի նմա ունի օրինադրութիւն։ Եւ է՛ պատճառ Ղեւտացւոց քահանայութեանն ա՛յս։ Յանօրինել ցեղիցն Իսրայէլի երկրպագութեամբ որթուն, ազգն Ղեւեայ ո՛չ հեռացան մտօք յԱստուծոյ, եւ ո՛չ երկրպագեցին որթուն։ Իբրեւ էջ Մովսէս ՚ի լեռնէն՝ փախեան ՚ի նմանէ անօրինեալքն. կոչեաց Մովսէս եւ ասէ. Որ Տեառն էք՝ առ ի՛ս մատիք։ Եւ հասին առ նա Ղեւտացիքն. որոց հրամայեաց, եւ առին զվրէժն Աստուծոյ յանօրինելոցն. եւ հրամայեաց Աստուած Մովսիսի կարգել զտունն Ղեւեայ ՚ի քահանայութիւն։ Որոց առաջին՝ Ահարոն մե՛ծ քահանայ եւ որդիք նորա ՚ի տանէն Կահաթու քահանայք. եւ այլ որդիքն Կահաթու, եւ տունն Գեթսոնի եւ Մերարեայ՝ յՂեւտացիս սպասաւորս. որք ունէին զնկարագրութիւն նորոյ քահանայութեանս։ Իսկ պատճառ պատարագացն, նախ՝ զի այնու հեռասցին ՚ի կռոց՝ եւ յարեսցին յԱստուած։ Եւ ապա ՚ի խորհուրդ Քրիստոսի եւ նոր պատարագիս։ Ունի գիրքս այս եւ զօրինադրութիւն ուտելեաց եւ չուտելեաց կենդանեաց, եւ զսրբութեան բորոտաց, սերմնակաթաց, եւ այսպիսեաց։ Ե՛ւս եւ պատուհասք պէսպէս մեղաց, եւ զհանգամանս տօնից, եւ զմահ այնորիկ որ զԱնունն անէծ. եւ վասն յիսներորդ ամին որ է յոբելեան, վասն վաճառուց եւ խոստմանց Տեառն, եւ տասանորդաց։ Եւ ունի Ղեւտական գիրքս պատմութիւն ժամանակի ամսոյ միոյ։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Третья книга Пятикнижия, названная в евр. тексте, подобно другим частям Пятикнижия, по первому слову «Вайкра» (vajikra — «и воззвал»), в предании Иудейском называется, соответственно содержанию, «Torat-kohanim» — «закон священников», или «Torat-qorbanot» — закон жертв. Равным образом греческое название (у LXX) книги Leuitikon, латинск. Leviticus, слав.-рус. «Левит» показывает, что содержание книги составляют относящиеся к обязанностям священного Левиина колена отправления ветхозаветного культа: жертвоприношения, религиозно-обрядовые очищения, праздники, теократические подати и т. п. Книга Левит имеет почти исключительно законодательное содержание, будучи почти совершенно лишена повествовательно-исторического элемента: на всем ее протяжении сообщены лишь два, притом не имеющих существенной связи с целым содержанием всей книги, факта (смерть Надава и Авиуда после посвящения первосвященника и священников, гл. X:1–3, и казнь богохульника, XXIV:10–23); все же остальное содержание книги образует подробное развитие и непосредственное продолжение статей и постановлений закона, излагаемых во 2-ой части кн. Исход; всюду законодательство книги Левит представляется развитием и восполнением возвещенного с Синая откровения (XXV, XXVI:46; XXVII:34). Главная идея или цель книги (выраженная особенно ясно в Лев XXVI:11–12) состоит в образовании из Израиля общества Господня, которое стояло бы в тесном благодатном и нравственном общении с Иеговою. Этой цели служат находящиеся в кн. Левит постановления: 1) о жертвах (гл. I–VII); 2) о посвящении священнослужителей (гл. VIII–X); 3) о чистом и нечистом (гл XI–XVI); 4) о личной святости членов общества Господня в жизни семейной и общественной (гл. XVII–XX); 5) о святости и порядке всех отправлений богослужения, культа, о священных временах и проч. (гл. XXI–ХXVII). Таким образом идея святости и освящения — господствующая идея книги Левит, проникающая все намеченные отделы, связанные как исторически или хронологически, так и логически, развитием одного и того же принципа.

Помимо непосредственной задачи — освящения членов народа Божия во всех отправлениях религиозной и бытовой жизни, — законы книги Левит по преимуществу были «тенью и образом грядущих благ» (Евр X:1) новозаветных.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THERE is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. viii.-ix.), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. x), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. xxiv). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb. vii. 11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

This book begins with the laws concerning sacrifices, of which the most ancient were the burnt-offerings, about which God gives Moses instructions in this chapter. Orders are here given how that sort of sacrifice must be managed. I. If it was a bullock out of the herd, ver. 3-9. II. If it was a sheep or goat, a lamb or kid, out of the flock, ver. 10-13. III. If it was a turtle-dove or a young pigeon, ver. 14-17. And whether the offering was more or less valuable in itself, if it was offered with an upright heart, according to these laws, it was accepted of God.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Leviticus
The Greek version of the Septuagint, and the Vulgate Latin, have given the title of Leviticus to the third book of the Pentateuch, and the name has been retained in almost all the modern versions. The book was thus called because it treats principally of the laws and regulations of the Levites and priests in general. In Hebrew it is termed ויקרא Vaiyikra, "And he called," which is the first word in the book, and which, as in preceding cases, became the running title to the whole. It contains an account of the ceremonies to be observed in the offering of burnt-sacrifices; meat, peace, and sin-offerings; the consecration of priests, together with the institution of the three grand national festivals of the Jews, the Passover, Pentecost, and Tabernacles, with a great variety of other ecclesiastical matters. It seems to contain little more than the history of what passed during the eight days of the consecration of Aaron and his sons, though Archbishop Usher supposes that it comprises the history of the transactions of a whole month, viz., from April 21 to May 21, of the year of the world 2514, which answers to the first month of the second year after the departure from Egypt. As there are no data by which any chronological arrangement of the facts mentioned in it can be made, it would be useless to encumber the page with conjectures which, because uncertain, can answer no end to the serious reader for doctrine, reproof, or edification in righteousness. As the law was our schoolmaster unto Christ, the whole sacrificial system was intended to point out that Lamb of God, Christ Jesus, who takes away the sin of the world.
In reading over this book, this point should be kept particularly in view, as without this spiritual reference no interest can be excited by a perusal of the work. The principal events recorded in this book may be thus deduced in the order of the chapters: Moses having set up the tabernacle, as has been related in the conclusion of the preceding book; and the cloud of the Divine glory, the symbol of the presence of God, having rested upon it; God called to him out of this tabernacle, and delivered the laws and precepts contained in the first seven chapters.
In Leviticus 1 he prescribes every thing relative to the nature and quality of burnt offerings, and the ceremonies which should be observed, as well by the person who brought the sacrifice as by the priest who offered it.
In Leviticus 2. he treats of meat-offerings of fine flour with oil and frankincense; of cakes, and the oblations of first-fruits.
Leviticus 3. treats of peace-offerings, prescribes the ceremonies to be used in such offerings, and the parts which should be consumed by fire.
Leviticus 4. treats of the offerings made for sins of ignorance; for the sins of the priests, rulers, and of the common people.
Leviticus 5. treats of the sin of him who, being adjured as a witness, conceals his knowledge of a fact; the case of him who touches an unclean thing; of him who binds himself by a vow or an oath; and of trespass-offerings in cases of sacrilege, and in sins of ignorance.
Leviticus 6. treats of the trespass-offerings for sins knowingly committed; and of the offerings for the priests, the parts which should be consumed, and the parts which should be considered as the priests' portion.
And in Leviticus 7. the same subject is continued.
Leviticus 8. treats of the consecration of Aaron and his sons; their sin-offering; burnt-offering; ram of consecration; and the time during which these solemn rites should continue.
Leviticus 9. After Aaron and his sons were consecrated, on the eighth day they were commanded to offer sin-offerings and burnt-offerings for themselves and for the people, which they accordingly did, and Aaron and Moses having blessed the people, a fire came forth from before the Lord, and consumed the offering that was laid upon the altar.
Leviticus 10. Nadab and Abihu, the sons of Aaron, having offered strange fire before the Lord, are consumed; and the priests are forbidden the use of wine and all inebriating liquors.
Leviticus 11. treats of clean and unclean beasts, fishes, birds, and reptiles.
Leviticus 12. treats of the purification of women after child-birth, and the offerings they should present before the Lord.
Leviticus 13. prescribes the manner of discerning the infection of the leprosy in persons, garments, and houses.
Leviticus 14. prescribes the sacrifices and ceremonies which should be offered by those who were cleansed from the leprosy.
Leviticus 15. treats of certain uncleannesses in man and woman; and of their purifications.
Leviticus 16. treats of the solemn yearly expiation to be made for the sins of the priest and of the people, of the goat and bullock for a sacrifice, and of the scapegoat; all which should be offered annually on the tenth day of the seventh month.
Leviticus 17. The Israelites are commanded to offer all their sacrifices at the tabernacle; the eating of blood is prohibited, as also the flesh of those animals which die of themselves, and of those that are torn by dogs.
Leviticus 18. shows the different degrees within which marriages were not to be contracted, and prohibits various acts of impurity.
Leviticus 19. recapitulates a variety of laws which had been mentioned in the preceding book, (Exodus), and adds several new ones.
Leviticus 20. prohibits the consecration of their children to Molech, forbids their consulting wizards and those which had familiar spirits, and also a variety of incestuous and unnatural mixtures.
Leviticus 21. gives different ordinances concerning the mourning and marriages of priests, and prohibits those from the sacerdotal office who have certain personal defects.
Leviticus 22. treats of those infirmities and uncleannesses which rendered the priests unfit to officiate in sacred things, and lays down directions for the perfection of the sacrifices which should be offered to the Lord.
Leviticus 23. treats of the Sabbath and the great annual festivals - the passover, pentecost, feast of trumpets, day of atonement, and feast of tabernacles.
Leviticus 24. treats of the oil for the lamps, and the shew-bread; the law concerning which had already been given, see Exodus 25, etc.; mentions the case of the person who blasphemed God, and his punishment; lays down the law in cases of blasphemy and murder; and recapitulates the lex talionis, or law of like for like, prescribed Exodus 21.
Leviticus 25. recapitulates the law, given Exodus 23, relative to the Sabbatical year; prescribes the year of jubilee; and lays down a variety of statutes relative to mercy, kindness, benevolence, charity, etc.
Leviticus 26. prohibits idolatry, promises a great variety of blessings to the obedient, and threatens the disobedient with many and grievous curses.
Leviticus 27. treats of vows, of things devoted, and of the tithes which should be given for the service of the tabernacle.
No Chronological Table can be affixed to this book, as the transactions of it seem to have been included within the space of eight days, or of a month at the utmost, as we have already seen. And even some of the facts related here seem to have taken place previously to the erection of the tabernacle; nor is the order in which the others occurred so distinguished as to enable us to lay down the precise days in which they took place.

The Lord calls to Moses out of the tabernacle, and gives him directions concerning burnt-offerings of the beeve kind, Lev 1:1, Lev 1:2. The burnt-offering to be a male without blemish, Lev 1:3. The person bringing it to lay his hands upon its head, that it might be accepted for him, Lev 1:4. He is to kill, flay, and cut it in pieces, and bring the blood to the priests, that they might sprinkle it round about the altar, Lev 1:5, Lev 1:6. All the pieces to be laid upon the altar and burnt, Lev 1:7-9. Directions concerning offerings of the Smaller Cattle, such as sheep and goats, Lev 1:10-13. Directions concerning offerings of Fowls, such as doves and pigeons, Lev 1:14-17.
Albert Barnes: Notes on the Bible - 1834
Introduction to Leviticus
1. Leviticus, that is, the Levitical Book, is the name by which this portion of the Law of Moses has always been called by the Hellenistic Jews and the Christian Church.
Leviticus is closely connected with Exodus at its commencement, and with the Book of Numbers at its conclusion; but differs from those books in its general exclusion of historical narrative. The only historical portions are the accounts of the Consecration of the priests, with the deaths of Nadab and Abihu Lev. 8-10, and of the punishment of the blasphemer Lev 24:10-23. A large portion of it is occupied with instructions for the service of the Sanctuary.
2. The authorship of Leviticus is ascribed in the main to Moses.
The book has no pretension to systematic arrangement as a whole, nor does it appear to have been originally written all at one time. There are pre-Mosaic fragments, together with passages probably written by Moses on pRev_ious occasions and inserted in the places they now occupy when the Pentateuch was put together; insertions also occur of a later date which were written, or sanctioned, by the prophets and holy men who, after the captivity, arranged and edited the Scriptures of the Old Testament.
3. The instructions respecting the offerings for the altar contained in Leviticus were recorded with a view to the guidance of those who were practically conversant with the service of the tabernacle. They do not furnish a methodical statement for the information of those who are strangers to the subject. A short sketch of the ritual of the altar, may therefore well form part of an introduction to the study of this book.
The whole sacrificial system of the Hebrew law was intended for a people already brought into covenant with the living God, and every sacrifice was assumed to have a vital connection with the spirit of the worshipper. A Hebrew sacrifice, like a Christian sacrament, possessed the inward and spiritual grace, as well as the outward and visible sign; and may have borne to each man a very different amount of meaning, according to the religious conditions of the mind. One may have come in devout obedience to the voice of the Law, with little more than a vague sense that his offering in some way expressed his own spiritual wants, and that the fact that he was permitted to offer it, was a sacramental pledge of God's good will and favor toward him. But to another, with clearer spiritual insight, the lessons conveyed in the symbols of the altar must have all converged with more or less distinctness toward the Lamb slain from the foundation of the world, Who was to come in the fullness of times that He might fullfil all righteousness, and realize in the eyes of men the true sin-offering, burnt-offering, and peace-offering. The general name for what was formally given up to the service of God was קרבן qorbâ n, which exactly answers to the English words, offering and oblation. Whatever offerings were brought to be sacrificed on the altar, may be thus classed:
Offerings for the Altar Animal Vegetable 1. Burnt-offerings 1. Meat and drink-offerings for the Altar in the Court 2. Peace-offerings 2. Incense and meat-offerings for the Holy Place within the Tabernacle. 3. Sin-offerings
The offerings for the altar were:
(1) public
(2) private sacrifices; the mode of conducting which was nearly the same. The first three chapters of Leviticus relate entirely to private voluntary offerings.
The external distinction between the three classes of animal sacrifices may be thus broadly stated: The burnt-offering was wholly burned upon the altar; the sin-offering was in part burned on the altar, and in part, either given to the priests or burned outside the camp; and the peace-offering was shared between the altar, the priests, and the sacrificer. This formal difference is immediately connected with the distinctive meaning of each kind of sacrifice.
Five animals are named in the Law as suitable for sacrifice, the ox, the sheep, the goat, the dove and the pigeon. It is worthy of notice that these were all offered by Abraham in the great sacrifice of the covenant.
Three conditions met in the sacrificial quadrupeds; (1) they were clean according to the Law; (2) they were commonly used as food; and, being domesticated, (3) they formed a part of the home wealth of the sacrificers.
Every animal offered in sacrifice was to be perfect, without spot or blemish; and might vary in age between not less than a week and three years.
The man who offered a private sacrifice led with his own hands the victim into the court of the sanctuary, and formally presented it to the priest in front of the tabernacle. The sacrificer then laid, or rather pressed, his hand upon its head, and according to Jewish traditions, always uttered a prayer or confession of some sort while his hand rested on the head of the victim, except in the case of peace-offerings.
The regular place for slaughtering the animals for burnt-offerings, sin-offerings and trespass-offerings, was the north side of the altar. Tradition tells us that before the sacrificer laid his hand upon the head of the victim, it was bound by a cord to one of the rings fixed for the purpose on the north side of the altar, and that at the very instant when the words of the prayer, or confession, were ended, the fatal stroke was given. The peace-offerings and the paschal lambs, might, it would seem, be slain in any part of the court.
The mode of killing appears not to have differed from that of slaughtering animals for food. The throat was cut while a priest or assistant held a bowl under the neck to receive the blood. The sacrificer, or his assistant, then flayed the victim and cut it into pieces, probably while the priest was engaged in disposing of the blood.
In sacrificing the burnt-offerings, the peace-offerings and the trespass-offerings, the priests "sprinkled" or rather cast the blood about, so that the blood should be diffused over the sides of the altar. In the sin-offerings, the priest had to take some of the blood with his finger and put it upon the horns of the altar of burnt-offering, and to pour out what remained at the bottom of the altar, if the sin-offering was for one of the common people, or for a ruler: if the sin-offering was for the congregation or for the high priest, in addition to these two processes, the high priest himself had to bring a portion of the blood into the sanctuary, to sprinkle it with his finger seven times before the vail, and to put some of it upon the horns of the altar of Incense.
The great altar of the temple was furnished with two holes at its southwest corner through which the blood ran into a drain which conveyed it to the Cedron. There was probably some arrangement of this kind for taking the blood away from the altar in the wilderness.
When the blood was disposed of, the skin removed, and the animal cut into pieces, the sacrificer, or his assistant, washed the entrails and feet. In the case of a burnt-offering, all the pieces were then taken to the altar and salted. Next, the priest piled the pieces on the altar, the hind limbs being probably put at the base of the pile, then the entrails and other viscera with the fat, then the fore limbs, with the head at the top.
The parts burned upon the altar of the peace-offering, the sin-offering and the trespass-offering, were the same in each case; and consisted of the fat, and the kidneys, and the caul above the liver.
The parts of the victims which regularly fell to the priests were:
Of the burnt-offerings, only the hide, the whole of the flesh being consigned to the altar: of the peace-offerings, the breast and the right shoulder (or leg), which might be eaten by the priests and their families in any unpolluted place. The hide appears to have been retained by the sacrificer: of the sin-offerings and the trespass-offerings, the whole of the flesh (except the fat portions burned on the altar), and probably the hide. The flesh could only be eaten within the precinct of the Tabernacle. It was distinguished from the "holy" flesh of the peace-offerings as being "most holy."
Connected with the priests' breast and shoulder is the inquiry as to the two ceremonies called waving and heaving. The shoulder, which belonged to the officiating priest, was heaved, and the breast, which was for the common stock of the priests in general, was waved before the Lord. Each process appears to have been a solemn form of dedicating a thing to the use of the sanctuary. The term strictly rendered heave-offering appears to be used in as wide a sense as קרבן qorbâ n, for offerings in general. That rendered wave-offering is not so broadly applied. The rabbis say that heaving was a moving up and down, waving a moving to and fro. But, as waving appears to have been the more solemn process of the two, it was probably, in accordance with its derivation, a movement several times repeated, while heaving was simply a lifting up once.
Every burnt-offering and peace-offering was accompanied by a meat-offering (rather vegetable-offering, see Lev. 2 with the notes) and a drink-offering Exo 29:43. There is no mention of this in Leviticus. The quantities of flour, oil and wine were proportioned to the importance of the victims.
The whole of the meat-offerings and drink-offerings, with the exception of what was burned, or poured, on the altar, fell to the lot of the priests. See Lev 2:3,
The sin-offering and the trespass-offering were sacrificed without either meat-offering or drink-offering.
4. In the earliest record of sacrifice Gen 4:3-5 the name given in common to the animal and vegetable offerings is מנחה mı̂ nchā h (i. e. a gift), which the Law afterwards restricted to the vegetable-offerings (Lev 2:1 note).
The sacrifices of Noah after the flood consisted of burnt-offerings of clean beasts and birds offered upon an altar.
The covenant sacrifice of Abraham consisted of one of each of the five animals which the Law afterward recognized as fit for sacrifice. But the cutting in twain of the four-footed victims appears to mark it as a peculiar rite belonging to a personal covenant, and to distinguish it from the classes of sacrifices ordained by the Law.
Among the different aspects under which the offering up of Isaac Gen. 22 may be viewed, there is perhaps one which most directly connects it with the history of sacrifice. - Abraham had still one great lesson to learn. He did not clearly perceive that Jehovah did not require his gifts. The Law had not yet been given which would have suggested this truth to him by the single victim appointed for the burnt-offering and for the sin-offering, and by the sparing handful of the meat-offering. To correct and enlighten him, the Lord "tempted" him to offer up, as a burnt-offering, his most cherished possession, the center of his hopes. The offering, had it been completed, would have been an actual gift to Jehovah, not a ceremonial act of worship: it would have been not an outward and visible sign of an inward and spiritual grace, but a stern reality in itself. Isaac was not, as regards his father's purpose, in any proper sense a symbol or representative. Nor is there any hint that would justify us in making the voluntary submission of Isaac a significant part of the transaction. The act of the patriarch in giving up his own flesh and blood was an analogue rather than a type of the sacrifice of the Great High Priest who gave up Himself as a victim. In order to instruct Abraham that the service of the altar fulfilled its purpose in being the expression of the spiritual condition of the worshipper, the Lord Himself provided a ram which was accepted instead of the beloved son. Abraham had already made the offering of himself in his ready faith and obedience; the acceptable means for expressing this fact was appointed in the "ram caught in a thicket by his horns."
Isaac and Jacob built altars: and the sacrifices offered by Jacob at Mizpah appear to have been strictly peace-offerings.
Sacrificial worship was familiarly known to the Israelites in Egypt: and the history of Jethro seems to show that it was common to the two great branches of the Semitic stock.
We thus see that if we take the narrative of Scripture for our guide, the most ancient sacrifices were burnt-offerings: and that the radical idea of sacrifice is to be sought in the burnt-offering rather than in the peace-offering, or in the sin-offering. Assuming that the animal brought to the altar represented the person of him who offered it, and noting that the flesh was spoken of not as destroyed by burning, but as sent up in the fire like incense toward heaven; the act of sacrifice intimated that the believer confessed the obligation of surrendering himself, body, soul, and spirit, to the Lord of heaven and earth who had been Rev_ealed to him. The truth expressed then in the whole burnt-offering is the unqualified self-sacrifice of the person.
In the peace-offerings of the patriarchal age, before the institution of a national priesthood, there is no reason to doubt that, as in the peace-offerings of the Law, certain portions of the victim were burned upon the altar, and that the remainder of the flesh was eaten by the offerer and those who were associated with him by participation in the spirit of the sacrifice.
In the scriptural records there is no trace either of the sin-offering, or of any special treatment of the blood of victims, before the time of Moses. Not that we need imagine a single act of sacrifice to have been performed since the first transgression, without a consciousness of sin in the mind of the worshipper. Earnest devotion to a Holy God in a fallen creature must necessarily include a sense of sin and unworthiness. But the feeling which most prominently found its expression in the burnt-offerings of Noah (for example), must have been rather, the sense of present deliverance, of thankfulness deeper than words, of complete self-surrender to the solemn bond now laid upon him in the Covenant.
The first instance of the blood of a sacrifice being noticed in any way occurs in the account of the institution of the Passover; the next is in connection with the burnt-offerings and peace-offerings of the covenant of Sinai.
We are left in no doubt as to the sacrificial meaning of the blood. As the material vehicle of the life of the victim, it was the symbol of the life of the offerer. In contrast with the flesh and bones it expressed in a distinct manner the immaterial principle which survives death. This is distinctly assigned as the reason for its appointed use in the rites of atonement.
The sin-offering is to be regarded as a creation of the Law. It was the voice of the Law that awakened the distinct consciousness of sin in the individual mind.
In the perfected sacrificial system, the three classes of offerings are to be regarded as representing distinct aspects of divine truth connected with man's relation to Jehovah. But it is important to observe that in no sacrifice was the idea of the burnt-offering left out.
The natural order of victims in the sacrificial service of the Law was, first the sin-offering, then the burnt-offering, and last the peace-offering. This answers to the spiritual process through which the worshipper had to pass. He had transgressed the Law, and he needed the atonement signified by the sin-offering: if his offering had been made in truth and sincerity, he could then offer himself to the Lord as an accepted person, as a sweet savor, in the burnt-offering, and in virtue of this acceptance, he could enjoy communion with the Lord and with his brethren in the peace-offering.
The main additions made to the ritual of sacrifice by the Levitical law consisted in the establishment of one national altar, the institution of the national Priesthood, and all those particulars that were peculiar to the sin-offerings and the trespass-offerings. In these particulars, which in spite of prophetic teaching must have been difficult and obscure to the Israelite, we can now clearly trace the forecast shadows of the spotless Saviour who was to come, to stand for the sinful race as its head, to make the offering of Himself as both priest and victim, to perfect the work of redemption by Himself, and so to enter into the presence of God for us as a sweet savor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

Lev 1:1, The law of burnt offerings; Lev 1:3, of the herd; Lev 1:10, of the flocks; Lev 1:14, of the fowls.

Carl Friedrich Keil and Franz Delitzsch
I. Laws and Ordinances Determining the Covenant Fellowship Between the Lord and Israel - Leviticus 1-16
The Laws of Sacrifice - Leviticus 1-7
When the glory of the Lord had entered the tabernacle in a cloud, God revealed Himself to Moses from this place of His gracious presence, according to His promise in Ex 25:22, to make known His sacred will through him to the people (Lev 1:1). The first of these revelations related to the sacrifices, in which the Israelites were to draw near to Him, that they might become partakers of His grace.
(Note: Works relating to the sacrifices: Guil. Outram de sacrificiis libri duo, Amst. 1688; Bhr, Symbolik des mos. Cultus ii. pp. 189ff.; Kurtz on the Sacrificial Worship of the Old Testament (Clark, 1863); and Oehler, in Herzog's Cyclopaedia. The rabbinical traditions are to be found in the two talmudical tractates Sebachim and Menachoth, and a brief summary of them is given in Otho lex. rabbin. philol. pp. 631ff.)
The patriarchs, when sojourning in Canaan, had already worshipped the God who revealed Himself to them, with both burnt-offerings and slain-offerings. Whether their descendants, the children of Israel, had offered sacrifices to the God of their fathers during their stay in the foreign land of Egypt, we cannot tell, as there is no allusion whatever to the subject in the short account of these 430 years. So much, however, is certain, that they had not forgotten to regard the sacrifices as a leading part of the worship of God, and were ready to follow Moses into the desert, to serve the God of their fathers there by a solemn act of sacrificial worship (Ex 5:1-3, compared with Lev 4:31; Lev 8:4, etc.); and also, that after the exodus from Egypt, not only did Jethro offer burnt-offerings and slain-offerings to God in the camp of the Israelites, and prepare a sacrificial meal in which the elders of Israel took part along with Moses and Aaron (Ex 18:12), but young men offered burnt-offerings and slain-offerings by the command of Moses at the conclusion of the covenant (Ex 24:5). Consequently the sacrificial laws of these chapters presuppose the presentation of burnt-offerings, meat-offerings, and slain-offerings as a custom well known to the people, and a necessity demanded by their religious feelings (Lev 1:2-3, Lev 1:10, Lev 1:14; Lev 2:1, Lev 2:4-5, Lev 2:14; Lev 3:1, Lev 3:6, Lev 3:11). They were not introduced among the Israelites for the first time by Moses, as Knobel affirms, who also maintains that the feast of the Passover was the first animal sacrifice, and in fact a very imperfect one. Even animal sacrifices date from the earliest period of our race. Not only did Noah offer burnt-offerings of all clean animals and birds (Gen 8:20), but Abel brought of the firstlings of his flock an offering to the Lord (Gen 4:4).
(Note: When Knobel, in his Commentary on Leviticus (p. 347), endeavours to set aside the validity of these proofs, by affirming that sacrificial worship in the earliest times is merely a fancy of the Jehovist; apart altogether from the untenable character of the Elohistic and Jehovistic hypothesis, there is a sufficient proof that this subterfuge is worthless, in the fact that the so-called Elohist, instead of pronouncing Moses the originator of the sacrificial worship of the Hebrews, introduces his laws of sacrifice with this formula, "If any man of you bring an offering of cattle unto the Lord," and thus stamps the presentation of animal sacrifice as a traditional custom. Knobel cannot adduce any historical testimony in support of his assertion, that, according to the opinion of the ancients, there were no animal sacrifices offered to the gods in the earliest times, but only meal, honey, vegetables, and flowers, roots, leaves, and fruit; all that he does is to quote a few passages from Plato, Plutarch, and Porphyry, in which these philosophers, who were much too young to answer the question, express their ideas and conjectures respecting the rise and progress of sacrificial worship among the nations.)
The object of the sacrificial laws in this book was neither to enforce sacrificial worship upon the Israelites, nor to apply "a theory concerning the Hebrew sacrifices" (Knobel), but simply to organize and expand the sacrificial worship of the Israelites into an institution in harmony with the covenant between the Lord and His people, and adapted to promote the end for which it was established.
But although sacrifice in general reaches up to the earliest times of man's history, and is met with in every nation, it was not enjoined upon the human race by any positive command of God, but sprang out of a religious necessity for fellowship with God, the author, protector, and preserver of life, which was as innate in man as the consciousness of God itself, though it assumed very different forms in different tribes and nations, in consequence of their estrangement from God, and their growing loss of all true knowledge of Him, inasmuch as their ideas of the Divine Being so completely regulated the nature, object, and signification of the sacrifices they offered, that they were quite as subservient to the worship of idols as to that of the one true God. To discover the fundamental idea, which was common to all the sacrifices, we must bear in mind, on the one hand, that the first sacrifices were presented after the fall, and on the other hand, that we never meet with any allusion to expiation in the pre-Mosaic sacrifices of the Old Testament. Before the fall, man lived in blessed unity with God. This unity was destroyed by sin, and the fellowship between God and man was disturbed, though not entirely abolished. In the punishment which God inflicted upon the sinners, He did not withdraw His mercy from men; and before driving them out of paradise, He gave them clothes to cover the nakedness of their shame, by which they had first of all become conscious of their sin. Even after their expulsion He still manifested Himself to them, so that they were able once more to draw near to Him and enter into fellowship with Him. This fellowship they sought through the medium of sacrifices, in which they gave a visible expression not only to their gratitude towards God for His blessing and His grace, but also to their supplication for the further continuance of His divine favour. It was in this sense that both Cain and Abel offered sacrifice, though not with the same motives, or in the same state of heart towards God. In this sense Noah also offered sacrifice after his deliverance from the flood; the only apparent difference being this, that the sons of Adam offered their sacrifices to God from the fruit of their labour, in the tilling of the ground and the keeping of sheep, whereas Noah presented his burnt-offerings from the clean cattle and birds that had been shut up with him in the ark, i.e., from those animals which at any rate from that time forward were assigned to man as food (Gen 9:3). Noah was probably led to make this selection by the command of God to take with him into the ark not one or more pairs, but seven of every kind of clean beasts, as he may have discerned in this an indication of the divine will, that the seventh animal of every description of clean beast and bird should be offered in sacrifice to the Lord, for His gracious protection from destruction by the flood. Moses also received a still further intimation as to the meaning of the animal sacrifices, in the prohibition which God appended to the permission to make use of animals as well as green herbs for food; viz., "flesh with the life thereof, which is the blood thereof, shall ye not eat" (Gen 9:4-5), that is to say, flesh which still contained the blood as the animal's soul. In this there was already an intimation, that in the bleeding sacrifice the soul of the animals was given up to God with the blood; and therefore, that by virtue of its blood, as the vehicle of the soul, animal sacrifice was the most fitting means of representing the surrender of the human soul to God. This truth may possibly have been only dimly surmised by Noah and his sons; but it must have been clearly revealed to the patriarch Abraham, when God demanded the sacrifice of his only son, with whom his whole heart was bound up, as a proof of his obedience of faith, and then, after he had attested his faith in his readiness to offer this sacrifice, supplied him with a ram to offer as a burnt-offering instead of his son (Gen 22). In this the truth was practically revealed to him, that the true God did not require human sacrifice from His worshippers, but the surrender of the heart and the denial of the natural life, even though it should amount to a submission to death itself, and also that this act of surrender was to be perfected in the animal sacrifice; and that it was only when presented with these motives that sacrifice could be well-pleasing to God. Even before this, however, God had given His sanction to the choice of clean or edible beasts and birds for sacrifice, in the command to Abram to offer such animals, as the sacrificial substratum for the covenant to be concluded with him (Gen 15).
Now, though nothing has been handed down concerning the sacrifices of the patriarchs, with the exception of Gen 46:1., there can be no doubt that they offered burnt-offerings upon the altars which they built to the Lord, who appeared to them in different places in Canaan (Gen 12:7; Gen 13:4, Gen 13:18; Gen 26:25; Gen 33:20; Gen 35:1-7), and embodied in these their solemn invocation of the name of God in prayer; since the close connection between sacrifice and prayer is clearly proved by such passages as Hos 14:3; Heb 13:15, and is universally admitted.
(Note: Outram (l. c. p. 213) draws the following conclusion from Hos 14:3 : "Prayer was a certain kind of sacrifice, and sacrifice a certain kind of prayer. Prayers were, so to speak, spiritual sacrifices, and sacrifices symbolical prayers.")
To the burnt-offering there was added, in the course of time, the slain-offering, which is mentioned for the first time in Gen 31:54, where Jacob seals the covenant, which has been concluded with Laban and sworn to by God, with a covenant meal. Whilst the burnt-offering, which was given wholly up to God and entirely consumed upon the altar, and which ascended to heaven in the smoke, set forth the self-surrender of man to God, the slain-offering, which culminated in the sacrificial meal, served as a seal of the covenant fellowship, and represented the living fellowship of man with God. Thus, when Jacob-Israel went down with his house to Egypt, he sacrificed at Beersheba, on the border of the promised land, to the God of his father Isaac, not burnt-offerings, but slain-offerings (Gen 46:1), through which he presented his prayer to the Lord for preservation in covenant fellowship even in a foreign land, and in consequence of which he received the promise from God in a nocturnal vision, that He, the God of his father, would go with him to Egypt and bring him up again to Canaan, and so maintain the covenant which He had made with his fathers, and assuredly fulfil it in due time. The expiatory offerings, properly so called, viz., the sin and trespass-offerings, were altogether unknown before the economy of the Sinaitic law; and even if an expiatory element was included in the burnt-offerings, so far as they embodied self-surrender to God, and thus involved the need of union and reconciliation with Him, so little prominence is given to this in the pre-Mosaic sacrifices, that, as we have already stated, no reference is made to expiation in connection with them.
(Note: The notion, which is still very widely spread, that the burnt-offerings of Abel, Noah, and the patriarchs were expiatory sacrifices, in which the slaying of the sacrificial animals set forth the fact, that the sinner was deserving of death in the presence of the holy God, not only cannot be proved from the Scriptures, but is irreconcilable with the attitude of a Noah, an Abraham and other patriarchs, towards the Lord God. And even Kahnis's explanation, "The man felt that his own ipse must die, before it could enter into union with the Holy One, but he had also his surmises, that another life might possibly bear this death for him, and in this obscure feeling he took away the life of an animal that was physically clean," is only true and to the point so far as the deeper forms of the development of the heathen consciousness of God are concerned, and not in the sphere of revealed religion, in which the expiatory sacrifices did not originate in any dim consciousness on the part of the sinner that he was deserving of death, but were appointed for the first time by God at Sinai, for the purpose of awakening and sharpening this feeling. There is no historical foundation for the arguments adduced by Hoffmann in support of the opinion, that there were sin-offerings before the Mosaic law; and the assertion, that sin-offerings and trespass-offerings were not really introduced by the law, but were presupposed as already well known, just as much as the burnt-offerings and thank-offerings, is obviously at variance with Lev 4 and 5.)
The reason for this striking fact is to be found in the circumstance, that godly men of the primeval age offered their sacrifices to a God who had drawn near to them in revelations of love. It is true that in former times God had made known His holy justice in the destruction of the wicked and the deliverance of the righteous (Gen 6:13., Lev 18:16.), and had commanded Abraham to walk blamelessly before Him (Gen 17:1); but He had only manifested Himself to the patriarchs in His condescending love and mercy, whereas He had made known His holiness in His very first revelation to Moses in the words, "Draw not nigh hither; put off thy shoes," etc. (Ex 3:5), and unfolded it more and more in all subsequent revelations, especially at Sinai. After Jehovah had there declared to the people of Israel, whom He had redeemed out of Egypt, that they were to be a holy nation to Him (Ex 19:6), He appeared upon the mountain in the terrible glory of His holy nature, to conclude His covenant of grace with them by the blood of burnt-offerings and slain-offerings, so that the people trembled and were afraid of death if the Lord should speak to them any more (Ex 20:18.). These facts preceded the laws of sacrifice, and not only prepared the way for them, but furnished the key to their true interpretation, by showing that it was only by sacrifice that the sinful nation could enter into fellowship with the holy God.
The laws of sacrifice in ch. 1-7 are divisible into two groups. The first (ch. 1-5) contains the general instructions, which were applicable both to the community as a whole and also the individual Israelites. Ch. 1-3 contain an account of the animals and vegetables which could be used for the three kinds of offerings that were already common among them, viz., the burnt-offerings, meat-offerings, and slain-offerings; and precise rules are laid down for the mode in which they were to be offered. In ch. 4 and 5 the occasions are described on which sin-offerings and trespass-offerings were to be presented; and directions are given as to the sacrifices to be offered, and the mode of presentation on each separate occasion. The second group (ch. 6 and 7) contains special rules for the priests, with reference to their duties in connection with the different sacrifices, and the portions they were to receive; together with several supplementary laws, for example, with regard to the meat-offering of the priests, and the various kinds of slain or peace-offering. All these laws relate exclusively to the sacrifices to be offered spontaneously, either by individuals or by the whole community, the consciousness and confession of sin or debt being presupposed, even in the case of the sin and trespass-offerings, and their presentation being made to depend upon the free-will of those who had sinned. This is a sufficient explanation of the fact, that they contain no rules respecting either the time for presenting them, or the order in which they were to follow one another, when two or more were offered together. At the same time, the different rules laid down with regard to the ritual to be observed, applied not only to the private sacrifices, but also to those of the congregation, which were prescribed by special laws for every day, and for the annual festivals, as well as to the sacrifices of purification and consecration, for which no separate ritual is enjoined.
1. General Rules for the Sacrifices - Leviticus 1-5
The common term for sacrifices of every kind was Corban (presentation; see at Lev 1:2). It is not only applied to the burnt-offerings, meat-offerings, and slain or peace-offerings, in Lev 1:2-3, Lev 1:10, Lev 1:14; Lev 2:1, Lev 2:4., Lev 3:1-6, etc., but also to the sin-offerings and trespass-offerings in Lev 4:23, Lev 4:28, Lev 4:32; Lev 5:11; Num 5:15, etc., as being holy gifts (Ex 28:38 cf. Num 18:9) with which Israel was to appear before the face of the Lord (Ex 23:15; Deut 16:16-17). These sacrificial gifts consisted partly of clean tame animals and birds, and partly of vegetable productions; and hence the division into the two classes of bleeding and bloodless (bloody and unbloody) sacrifices. The animals prescribed in the law are those of the herd, and the flock, the latter including both sheep and goats (Lev 1:2-3, Lev 1:10; Lev 22:21; Num 15:3), two collective terms, for which ox and sheep, or goat (ox, sheep and goat) were the nomina usitatis (Lev 7:23; Lev 17:3; Lev 22:19, Lev 22:27; Num 15:11; Deut 14:4), that is to say, none but tame animals whose flesh was eaten (Lev 11:3; Deut 14:4); whereas unclean animals, though tame, such as asses, camels, and swine, were inadmissible; and game, though edible, e.g., the hare, the stag, the roebuck, and gazelle (Deut 14:5). Both male and female were offered in sacrifice, from the herd as well as the flock (Lev 3:1), and young as well as old, though not under eighty days old (Lev 22:27; Ex 22:29); so that the ox was offered either as calf (Lev 9:2; Gen 15:9; 1Kings 16:2) or as bullock, i.e., as young steer or heifer (Lev 4:3), or as full-grown cattle. Every sacrificial animal was to be without blemish, i.e., free from bodily faults (Lev 1:3, Lev 1:10; Lev 22:19.). The only birds that were offered were turtle-doves and young pigeons (Lev 1:14), which were presented either by poor people as burnt-offerings, and as a substitute for the larger animals ordinarily required as sin-offerings and trespass-offerings (Lev 5:7; Lev 12:8; Lev 14:22, Lev 14:31), or as sin and burnt-offerings, for defilements of a less serious kind (Lev 12:6-7; Lev 15:14, Lev 15:29-30; Num 6:10-11). The vegetable sacrifices consisted of meal, for the most part of fine flour (Lev 2:1), of cakes of different kinds (Lev 2:4-7), and of toasted ears or grains of corn (Lev 2:14), to which there were generally added oil and incense, but never leaven or honey (Lev 2:11); and also of wine for a drink-offering (Num 15:5.).
The bleeding sacrifices were divided into four classes: viz., (1) burnt-offerings (Lev 1), for which a male animal or pigeon only was admissible; (2) peace-offerings (slain-offerings of peace, Lev 3), which were divisible again into praise-offerings, vow-offerings, and freewill-offerings (Lev 7:12, Lev 7:16), and consisted of both male and female animals, but never of pigeons; (3) sin-offerings (Lev 4:1-5:13); and (4) trespass-offerings (Lev 5:14-19). Both male and female animals might be taken for the sin-offerings; and doves also could be used, sometimes independently, sometimes as substitutes for larger animals; and in cases of extreme poverty meal alone might be used (Lev 5:11). But for the trespass-offerings either a ram (Lev 5:15, Lev 5:18; Lev 19:21) or a lamb had to be sacrificed (Lev 14:12; Num 6:12). All the sacrificial animals were to be brought "before Jehovah," i.e., before the altar of burnt-offering, in the court of the tabernacle (Lev 1:3, Lev 1:5, Lev 1:11; Lev 3:1, Lev 3:7, Lev 3:12; Lev 4:4). There the offerer was to rest his hand upon the head of the animal (Lev 1:4), and then to slaughter it, flay it, cut it in pieces, and prepare it for a sacrificial offering; after which the priest would attend to the sprinkling of the blood and the burning upon the altar fire (Lev 1:5-9; Lev 6:2., Lev 21:6). In the case of the burnt-offerings, peace-offerings, and trespass-offerings, the blood was swung all round against the walls of the altar (Lev 1:5, Lev 1:11; Lev 3:2, Lev 3:8, Lev 3:13; Lev 7:2); in that of the sin-offerings a portion was placed upon the horns of the altar of burnt-offering, and in certain circumstances it was smeared upon the horns of the altar of incense, or sprinkled upon the ark of the covenant in the most holy place, and the remainder poured out at the foot of the altar of burnt-offering (Lev 4:5-7, Lev 4:16-18, Lev 4:25, Lev 4:30). In the case of the burnt-offering, the flesh was all burned upon the altar, together with the head and entrails, the latter having been previously cleansed (Lev 1:8, Lev 1:13); in that of the peace-offerings, sin-offerings, and trespass-offerings, the fat portions only were burned upon the altar, viz., the larger and smaller caul, the fat upon the entrails and inner muscles of the loins, and the kidneys with their fat (Lev 3:9-11, Lev 3:14-16; Lev 4:8-10, Lev 4:19, Lev 4:26, Lev 4:31, Lev 4:35; Lev 7:3-5). When a peace-offering was presented, the breast piece and right leg were given to Jehovah for the priests, and the rest of the flesh was used and consumed by the offerer in a sacrificial meal (Lev 7:15-17, Lev 7:30-34). But the flesh of the trespass-offerings and sin-offerings of the laity was boiled and eaten by the priests in a holy place, i.e., in the court of the tabernacle (Lev 6:19, Lev 6:22; Lev 7:6). In the sin-offerings presented for the high priest and the whole congregation the animal was all burnt in a clean place outside the camp, including even the skin, the entrails, and the ordure (Lev 4:11-12, Lev 4:21). When the sacrifice consisted of pigeons, the priest let the blood flow down the wall of the altar, or sprinkled it against it; and then, if the pigeon was brought as a burnt-offering, he burnt it upon the altar after taking away the crop and faeces; but if it was brought for a sin-offering, he probably followed the rule laid down in Lev 1:15 and Lev 5:8.
The bloodless gifts were employed as meat and drink-offerings. The meat-offering (minchah) was presented sometimes by itself, at other times in connection with burnt-offerings and peace-offerings. The independence of the meat-offering, which has been denied by Bhr and Kurtz on insufficient grounds, is placed beyond all doubt, not only by the meat-offering of the priests (Lev 6:13.) and the so-called jealousy-offering (Num 5:15.), but also by the position in which it is placed in the laws of sacrifice, between the burnt and peace-offerings. From the instructions in Num 15:1-16, to offer a meat-offering mixed with oil and a drink-offering of wine with every burnt-offering and peace-offering, the quantity to be regulated by the size of the animal, it by no means follows that all the meat-offerings were simply accompaniments to the bleeding sacrifices, and were only to be offered in connection with them. On the contrary, inasmuch as these very instructions prescribe only a meat-offering of meal with oil, together with a drink-offering of wine, as the accompaniment to the burnt and peace-offerings, without mentioning incense at all, they rather prove that the meat-offerings mentioned in Lev 2, which might consist not only of meal and oil, with which incense had to be used, but also of cakes of different kinds and roasted corn, are to be distinguished from the mere accompaniments mentioned in Num 15. In addition to this, it is to be observed that pastry, in the form of cakes of different kinds, was offered with the praise-offerings, according to Lev 7:12., and probably with the two other species of peace-offerings as well; so that we should introduce an irreconcilable discrepancy between Num 15 and Lev 2, if we were to restrict all the meat-offerings to the accompaniments mentioned in Num 15, or reduce them to merely dependent additions to the burnt and peace-offerings. Only a portion of the independent meat-offerings was burnt by the priest upon the altar (Lev 2:2, Lev 2:9, Lev 2:16); the rest was to be baked without leaven, and eaten by the priests in the court, as being most holy (Lev 6:8-11): it was only the meat-offering of the priests that was all burned upon the altar (Lev 6:16). - The law contains no directions as to what was to be done with the drink-offering; but the wine was no doubt poured round the foot of the altar (Ecclus. l. 15. Josephus, Ant. iii. 9, 4).
The great importance of the sacrifices prescribed by the law may be inferred to a great extent, apart from the fact that sacrifice in general was founded upon the dependence of man upon God, and his desire for the restoration of that living fellowship with Him which had been disturbed by sin, from the circumstantiality and care with which both the choice of the sacrifices and the mode of presenting them are most minutely prescribed. But their special meaning and importance in relation to the economy of the Old Covenant are placed beyond all question by the position they assumed in the ritual of the Israelites, forming as they did the centre of all their worship, so that scarcely any sacred action was performed without sacrifice, whilst they were also the medium through which forgiveness of sin and reconciliation with the Lord were obtained, either by each individual Israelite, or by the congregation as a whole. This significance, which was deeply rooted in the spiritual life of Israel, is entirely destroyed by those who lay exclusive stress upon the notion of presentation or gift, and can see nothing more in the sacrifices than a "renunciation of one's own property," for the purpose of "expressing reverence and devotion, love and gratitude to God by such a surrender, and at the same time of earning and securing His favour."
(Note: This is the view expressed by Knobel in his Commentary on Leviticus, p. 346, where the idea is carried out in the following manner: in the dedication of animals they preferred to give the offering the form of a meal, which was provided for God, and of which flesh formed the principal part, though bread and wine could not be omitted. These meals of animal food were prepared every day in the daily burnt-offerings, just as the more respectable classes in the East eat animal food every day, and give the preference to food of this kind; and the daily offering of incense corresponded to the oriental custom of fumigating rooms, and burning perfumes in honour of a guest. At the same time Knobel also explains, that the Hebrews hardly attributed any wants of a sensual kind of Jehovah; or, at any rate, that the educated did not look upon the sacrifice as food for Jehovah, or regard the festal sacrifices as festal meals for Him, but may simply have thought of the fact that Jehovah was to be worshipped at all times, and more especially at the feasts, and that in this the prevailing and traditional custom was to be observed.)
The true significance of the legal sacrifices cannot be correctly and fully deduced from the term corban, which was common to them all, or from such names as were used to denote the different varieties of sacrifice, or even from the materials employed and the ritual observed, but only from all these combined, and from an examination of them in connection with the nature and design of the Old Testament economy.
Regarded as offerings or gifts, the sacrifices were only means by which Israel was to seek and sustain communion with its God. These gifts were to be brought by the Israelites from the blessing which God had bestowed upon the labour of their hands (Deut 16:17), that is to say, from the fruit of their regular occupations, viz., agriculture and the rearing of cattle; in other words, from the cattle they had reared, or the produce of the land they had cultivated, which constituted their principal articles of food (viz., edible animals and pigeons, corn, oil, and wine), in order that in these sacrificial gifts they might consecrate to the Lord their God, not only their property and food, but also the fruit of their ordinary avocations. In this light the sacrifices are frequently called "food (bread) of firing for Jehovah" (Lev 3:11, Lev 3:16) and "bread of God" (Lev 21:6, Lev 21:8, Lev 21:17); by which we are not to suppose that food offered to God for His own nourishment is intended, but food produced by the labour of man, and then caused to ascend as a firing to his God, for an odour of satisfaction (vid., Lev 3:11).
In the clean animals, which he had obtained by his own training and care, and which constituted his ordinary live-stock, and in the produce obtained through the labour of his hands in the field and vineyard, from which he derived his ordinary support, the Israelite offered not his victus as a symbolum vitae, but the food which he procured in the exercise of his God-appointed calling, as a symbol of the spiritual food which endureth unto everlasting life (Jn 6:27, cf. Lev 4:34), and which nourishes both soul and body for imperishable life in fellowship with God, that in these sacrificial gifts he might give up to the Lord, who had adopted him as His own possession, not so much the substance of his life, or that which sustained and preserved it, as the agens of his life, or his labour and toil, and all the powers he possessed, and might receive sanctification from the Lord in return. In this way the sacrificial gifts acquire a representative character, and denote the self-surrender of a man, with all his labour and productions, to God. But the idea of representation received a distinct form and sacrificial character for the first time in the animal sacrifice, which was raised by the covenant revelation and the giving of the law into the very centre and soul of the whole institution of sacrifice, and primarily by the simple fact, that in the animal a life, a "living soul," was given up to death and offered to God, to be the medium of vital fellowship to the man who had been made a "living soul" by the inspiration of the breath of God; but still more by the fact, that God had appointed the blood of the sacrificial animal, as the vehicle of its soul, to be the medium of expiation for the souls of men (Lev 17:11).The verb "to expiate" (כּפּר, from כּפר to cover, construed with על htiw d objecti; see Lev 1:4) "does not signify to cause a sin not to have occurred, for that is impossible, nor to represent it as not existing, for that would be opposed to the stringency of the law, nor to pay or make compensation for it through the performance of any action; but to cover it over before God, i.e., to take away its power of coming in between God and ourselves" (Kahnis, Dogmatik, i. p. 271). But whilst this is perfectly true, the object primarily expiated, or to be expiated, according to the laws of sacrifice, is not the sin, but rather the man, or the soul of the offerer. God gave the Israelites the blood of the sacrifices upon the altar to cover their souls (Lev 17:11) The end it answered was "to cover him" (the offerer, Lev 1:4); and even in the case of the sin-offering the only object was to cover him who had sinned, as concerning his sin (Lev 4:26, Lev 4:35, etc.). But the offerer of the sacrifice was covered, on account of his unholiness, from before the holy God, or, speaking more precisely, from the wrath of God and the manifestation of that wrath; that is to say, from the punishment which his sin had deserved, as we may clearly see from Gen 32:20, and still more clearly from Ex 32:30. In the former case Jacob's object is to reconcile (כּפּר) the face of his brother Esau by means of a present, that is to say, to modify the wrath of his brother, which he has drawn upon himself by taking away the blessing of the first-born. In the latter, Moses endeavours by means of his intercession to expiate the sin of the people, over whom the wrath of God is about to burn to destroy them (Ex 32:9-10); in other words, to protect the people from the destruction which threatens them in consequence of the wrath of God (see also Num 17:11-12; Num 25:11-13). The power to make expiation, i.e., to cover an unholy man from before the holy God, or to cover the sinner from the wrath of God, is attributed to the blood of the sacrificial animal, only so far as the soul lives in the blood, and the soul of the animal when sacrificed takes the place of the human soul. This substitution is no doubt incongruous, since the animal and man differ essentially the one from the other; inasmuch as the animal follows an involuntary instinct, and its soul being constrained by the necessities of its nature is not accountable, and it is only in this respect that it can be regarded as sinless; whilst man, on the contrary, is endowed with freedom of will, and his soul, by virtue of the indwelling of his spirit, is not only capable of accountability, but can contract both sin and guilt. When God, therefore, said, "I have given it to you upon the altar to make atonement for your souls" (Lev 17:11), and thus attributed to the blood of the sacrificial animals a significance which it could not naturally possess; this was done in anticipation of the true and perfect sacrifice which Christ, the Son of man and God, would offer in the fulness of time through the holy and eternal Spirit, for the reconciliation of the whole world (Heb 9:14). This secret of the unfathomable love of the triune God was hidden from the Israelites in the law, but it formed the real background for the divine sanction of the animal sacrifices, whereby they acquired a typical signification, so that they set forth in shadow that reconciliation, which God from all eternity had determined to effect by giving up His only-begotten Son to death, as a sacrifice for the sin of the whole world.
But however firmly the truth is established that the blood of the sacrifice intervened as a third object between the sinful man and the holy God, it was not the blood of the animal in itself which actually took the place of the man, nor was it the shedding of the blood in itself which was able to make expiation for the sinful man, in such a sense that the slaying of the animal had a judicial and penal character and the offering of sacrifice was an act of judgment instead of an ordinance of grace, as the juridical theory maintains. It was simply the blood as the vehicle of the soul, when sprinkled or poured out upon the altar, that is to say, it was the surrender of an innocent life to death, and through death to God, that was the medium of expiation. Even in the sacrifice of Christ it was not by the shedding of blood, or simply by the act of dying, that His death effected reconciliation, but by the surrender of His life to death, in which He not only shed His blood for us, but His body also was broken for us, to redeem us from sin and reconcile us to God. And even the suffering and death of Christ effect our reconciliation not simply by themselves, but as the completion of His sinless, holy life, in which, through doing and suffering, He was obedient even to the death of the cross, and through that obedience fulfilled the law as the holy will of God for us, and bore and suffered the punishment of our transgression. Through His obedientia activa et passiva in life and death Christ rendered to the holy justice of God that satisfactio et poena vicaria, by virtue of which we receive forgiveness of sin, righteousness before God, reconciliation, grace, salvation, and eternal life. But these blessings of grace and salvation, which we owe to the sacrificial death of Christ, do not really become ours through the simple fact that Christ has procured them for man. We have still to appropriate them in faith, by dying spiritually with Christ, and rising with Him to a new life in God. This was also the case with the sacrifices of the Old Testament. They too only answered their end, when the Israelites, relying upon the word and promise of God, grasped and employed by faith the means of grace afforded them in the animal sacrifices; i.e., when in these sacrifices they offered themselves, or their personal life, as a sacrifice well-pleasing to God. The symbolical meaning of the sacrifices, which is involved in this, is not excluded or destroyed by the idea of representation, or representative mediation between sinful man and the holy God, which was essential to them. It is rather demanded as their complement, inasmuch as, without this, the sacrificial worship would degenerate into a soulless opus operatum, and would even lose its typical character. This symbolical significance is strikingly expressed in the instructions relating to the nature of the sacrificial gifts, and the ritual connected with their presentation; and in the law it comes into the foreground just in proportion as the typical character of the sacrifices was concealed at the time in the wise economy of God, and was only unfolded to the spiritual vision of the prophets (Isa 43) with the progressive unfolding of the divine plan of salvation.
The leading features of the symbolical and typical meaning of the sacrifices are in their general outline the following. Every animal offered in sacrifice was to be תּמים, ἄμωμος, free from faults; not merely on the ground that only a faultless and perfect gift could be an offering fit for the Holy and Perfect One, but chiefly because moral faults were reflected in those of the body, and to prefigure the sinlessness and holiness of the true sacrifice, and warn the offerer that the sanctification of all his members was indispensable to a self-surrender to God, the Holy One, and to life in fellowship with Him. In connection with the act of sacrifice, it was required that the offerer should bring to the tabernacle the animal appointed for sacrifice, and there present it before Jehovah (Lev 1:3), because it was there that Jehovah dwelt among His people, and it was from His holy dwelling that He would reveal Himself to His people as their God. There the offerer was to lay his hand upon the head of the animal, that the sacrifice might be acceptable for him, to make expiation for him (Lev 1:4), and then to slay the animal and prepare it for a sacrificial gift. By the laying on of his hand he not only set apart the sacrificial animal for the purpose for which he had come to the sanctuary, but transferred the feelings of his heart, which impelled him to offer the sacrifice, or the intention with which he brought the gift, to the sacrificial animal, so that his own head passed, as it were, to the head of the animal, and the latter became his substitute (see my Archologie i. 206; Oehler, p. 267; Kahnis, i. p. 270). By the slaughter of the animal he gave it up to death, not merely for the double purpose of procuring the blood, in which was the life of the animal, as an expiation for his own soul, and its flesh as fire-food for Jehovah, - for if the act of dying was profoundly significant in the case of the perfect sacrifice, it cannot have been without symbolical significance in the case of the typical sacrifice, - but to devote his own life to God in the death of the sacrificial animal which was appointed as his substitute, and to set forth not only his willingness to die, but the necessity for the old man to die, that he might attain to life in fellowship with God. After this self-surrender the priestly mediation commenced, the priest sprinkling the blood upon the altar, or its horns, and in one instance before Jehovah's throne of grace, and then burning the flesh or fat of the sacrifice upon the altar. The altar was the spot where God had promised to meet with His people (Ex 29:42), to reconcile them to Himself, and bestow His grace upon them. Through this act of sprinkling the blood of the animal that had been given up to death upon the altar, the soul of the offerer was covered over before the holy God; and by virtue of this covering it was placed within the sphere of divine grace, which forgave the sin and filled the soul with power for new life. Fire was constantly burning upon the altar, which was prepared and kept up by the priest (Lev 6:5). Fire, from its inherent power to annihilate what is perishable, ignoble, and corrupt, is a symbol in the Scriptures, sometimes of purification, and sometimes of torment and destruction. That which has an imperishable kernel within it is purified by the fire, the perishable materials which have adhered to it or penetrated within it being burned out and destroyed, and the imperishable and nobler substance being thereby purified from all dross; whilst, on the other hand, in cases where the imperishable is completely swallowed up in the perishable, no purification ensues, but total destruction by the fire (1Cor 3:12-13). Hence fire is employed as a symbol and vehicle of the Holy Spirit (Acts 2:3-4), and the fire burning upon the altar was a symbolical representation of the working of the purifying Spirit of God; so that the burning of the flesh of the sacrifice upon the altar "represented the purification of the man, who had been reconciled to God, through the fire of the Holy Spirit, which consumes what is flesh, to pervade what is spirit with light and life, and thus to transmute it into the blessedness of fellowship with God" (Kahnis, p. 272).
Tit follows from this, that the relation which the sprinkling of the blood and the burning of the flesh of the sacrifice upon the altar bore to one another was that of justification and sanctification, those two indispensable conditions, without which sinful man could not attain to reconciliation with God and life in God. But as the sinner could neither justify himself before God nor sanctify himself by his own power, the sprinkling of blood and the burning of the portions of the sacrifice upon the altar were to be effected, not by the offerer himself, but only by the priest, as the mediator whom God had chosen and sanctified, not only that the soul which had been covered by the sacrificial blood might thereby be brought to God and received into His favour, but also that the bodily members, of which the flesh of the sacrifice was a symbol, might be given up to the fire of the Holy Spirit, to be purified and sanctified from the dross of sin, and raised in a glorified state to God; just as the sacrificial gift was consumed in the altar fire, so that, whilst its earthly perishable elements were turned into ashes and left behind, its true essence ascended towards heaven, where God is enthroned, in the most ethereal and glorified of material forms, as a sweet-smelling savour, i.e., as an acceptable offering. These two priestly acts, however, were variously modified according to the different objects of the several kinds of sacrifice. In the sin-offering the expiation of the sinner is brought into the greatest prominence; in the burnt-offering this falls into the background behind the idea of the self-surrender of a man to God for the sanctification of all his members, through the grace of God; and lastly, the peace-offering culminated in the peace of living communion with the Lord. (See the explanation of the several laws.)
The materials and ritual of the bloodless sacrifices, and also their meaning and purpose, are much more simple. The meat and drink-offerings were not means of expiation, nor did they include the idea of representation. They were simply gifts, in which the Israelites offered bread, oil, and wine, as fruits of the labour of their hands in the field and vineyard of the inheritance they had received from the Lord, and embodied in these earthly gifts the fruits of their spiritual labour in the kingdom of God (see at Lev 2).
John Gill
INTRODUCTION TO LEVITICUS 1 This chapter contains certain laws and rules concerning sacrifices, particularly burnt offerings, which were delivered by the Lord to Moses, Lev 1:1 what those offerings should be of, Lev 1:3 what rules should be observed, what actions should be done, first by the persons that brought them, Lev 1:3 and then by the priest that offered them, with respect to the burnt offering of the herd, Lev 1:5 and to the burnt offering of the sheep and goats, Lev 1:11 and to the burnt offering of fowls, Lev 1:15 all which, when offered aright, were of a sweet savour to the Lord, Lev 1:9.
1:11:1: Եւ կոչեաց Տէր զՄովսէս, եւ խօսեցաւ ընդ նմա ՚ի խորանէ անտի վկայութեան՝ եւ ասէ. Խօսեա՛ց դու ընդ որդիսդ Իսրայէլի, եւ ասասցես ցդոսա։
1 Տէրը կանչեց Մովսէսին, խօսեց նրա հետ վկայութեան խորանից՝ ասելով. «Խօսի՛ր իսրայէլացիների հետ եւ ասա՛ նրանց.
1 Տէրը կանչեց Մովսէսը վկայութեան խորանէն անոր ըսաւ.
Եւ կոչեաց Տէր զՄովսէս, եւ խօսեցաւ ընդ նմա ի խորանէ անտի [1]վկայութեան` եւ ասէ:

1:1: Եւ կոչեաց Տէր զՄովսէս, եւ խօսեցաւ ընդ նմա ՚ի խորանէ անտի վկայութեան՝ եւ ասէ. Խօսեա՛ց դու ընդ որդիսդ Իսրայէլի, եւ ասասցես ցդոսա։
1 Տէրը կանչեց Մովսէսին, խօսեց նրա հետ վկայութեան խորանից՝ ասելով. «Խօսի՛ր իսրայէլացիների հետ եւ ասա՛ նրանց.
1 Տէրը կանչեց Մովսէսը վկայութեան խորանէն անոր ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: И воззвал Господь к Моисею и сказал ему из скинии собрания, говоря:
1:1 καὶ και and; even ἀνεκάλεσεν ανακαλεω Mōseus; Mosefs καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master αὐτῷ αυτος he; him ἐκ εκ from; out of τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony λέγων λεγω tell; declare
1:1 וַ wa וְ and יִּקְרָ֖א yyiqrˌā קרא call אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to מֵ mē מִן from אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:1. vocavit autem Mosen et locutus est ei Dominus de tabernaculo testimonii dicensAnd the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying:
1. And the LORD called unto Moses, and spake unto him out of the tent of meeting, saying,
1:1. And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,
1:1. Then the Lord called Moses and spoke to him from the tabernacle of the testimony, saying:
And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying:

1: И воззвал Господь к Моисею и сказал ему из скинии собрания, говоря:
1:1
καὶ και and; even
ἀνεκάλεσεν ανακαλεω Mōseus; Mosefs
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
αὐτῷ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
λέγων λεγω tell; declare
1:1
וַ wa וְ and
יִּקְרָ֖א yyiqrˌā קרא call
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֔יו ʔēlˈāʸw אֶל to
מֵ מִן from
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:1. vocavit autem Mosen et locutus est ei Dominus de tabernaculo testimonii dicens
And the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying:
1:1. And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,
1:1. Then the Lord called Moses and spoke to him from the tabernacle of the testimony, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: По построении скинии Господь, исполняя обетование Свое Моисею открывать ему Свою волю и являть Свое присутствие над ковчегом завета и крышкою его (kapporeth, греч. ilasthrion — престол умилостивления, милосердия), дает повеления Свои уже не с горы Синая, как раньше (Исх ХIX:3; XXIV:16), а из скинии, с ковчега завета, — тем более, что все почти законоположения книги Левит связаны с святилищем, и некоторые отделы ее назначены собственно для служителей святилища (напр. VI:8–VII:21). Впрочем, общее назначение законов книги Левит и самой книги вообще для «сынов Израиля» (ст. 2), как призванного к священнической святости (Исх ХIX:5–6). Все, содержащиеся в кн. Левит, повеления и законы Иеговы Моисей получил, стоя, вероятно, во второй части скинии, пред завесою во святое святых, куда мог входить лишь первосвященник (Исх XXX:10; Лев XVI:2, 12–13; Евр IX:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Law Concerning Offerings.B. C. 1490.
1 And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.
Observe here, 1. It is taken for granted that people would be inclined to bring offerings to the Lord. The very light of nature directs man, some way or other, to do honour to his Maker, and pay him homage as his Lord. Revealed religion supposes natural religion to be an ancient and early institution, since the fall had directed men to glorify God by sacrifice, which was an implicit acknowledgment of their having received all from God as creatures, and their having forfeited all to him as sinners. A conscience thoroughly convinced of dependence and guilt would be willing to come before God with thousands of rams, Mic. vi. 6, 7. 2. Provision is made that men should not indulge their own fancies, nor become vain in their imaginations and inventions about their sacrifices, lest, while they pretended to honour God, they should really dishonour him, and do that which was unworthy of him. Every thing therefore is directed to be done with due decorum, by a certain rule, and so as that the sacrifices might be most significant both of the great sacrifice of atonement which Christ was to offer in the fulness of time and of the spiritual sacrifices of acknowledgment which believ
ers should offer daily. 3. God gave those laws to Israel by Moses; nothing is more frequently repeated than this, The Lord spoke unto Moses, saying, Speak unto the children of Israel. God could have spoken it to the children of Israel himself, as he did the ten commandments; but he chose to deliver it to them by Moses, because they had desired he would no more speak to them himself, and he had designed that Moses should, above all the prophets, be a type of Christ, by whom God would in these last days speak to us, Heb. i. 2. By other prophets God sent messages to his people, but by Moses he gave them laws; and therefore he was fit to typify him to whom the Father has given all judgment. And, besides, the treasure of divine revelation was always to be put into earthen vessels, that our faith might be tried, and that the excellency of the power might be of God. 4. God spoke to him out of the tabernacle. As soon as ever the shechinah had taken possession of its new habitation, in token of the acceptance of what was done, God talked with Moses from the mercy-seat, while he attended without the veil, or rather at the door, hearing a voice only; and it is probable that he wrote what he heard at that time, to prevent any mistake, or a slip of memory, in the rehearsal of it. The tabernacle was set up to be a place of communion between God and Israel; there, where they performed their services to God, God revealed his will to them. Thus, by the word and by prayer, we now have fellowship with the Father, and with his Son Jesus Christ, Acts vi. 4. When we speak to God we must desire to hear from him, and reckon it a great favour that he is pleased to speak to us. The Lord called to Moses, not to come near (under that dispensation, even Moses must keep his distance), but to attend and hearken to what should be said. A letter less than ordinary in the Hebrew word for called, the Jewish critics tell us, intimates that God spoke in a still small voice. The moral law was given with terror from a burning mountain in thunder and lightning; but the remedial law of sacrifice was given more gently from a mercy-seat, because that was typical of the grace of the gospel, which is the ministration of life and peace.
Adam Clarke: Commentary on the Bible - 1831
1:1: And the Lord called unto Moses - From the manner in which this book commences, it appears plainly to be a continuation or the preceding; and indeed the whole is but one law, though divided into five portions, and why thus divided is not easy to be conjectured. Previously to the erection of the tabernacle God had given no particular directions concerning the manner of offering the different kinds of sacrifices; but as soon as this Divine structure was established and consecrated, Jehovah took it as his dwelling place; described the rites and ceremonies which he would have observed in his worship, that his people might know what was best pleasing in his sight; and that, when thus worshipping him, they might have confidence that they pleased him, every thing being done according to his own directions. A consciousness of acting according to the revealed will of God gives strong confidence to an upright mind.
Albert Barnes: Notes on the Bible - 1834
1:1: The Lord - In the Hebrew text of Leviticus, Jehovah יהוה yehovâ h is the name by which God is usually called. Where אלהים 'ĕ lohı̂ ym occurs, it is generally with a possessive pronoun, so as to designate Him as the God of the chosen people (Lev 2:13; Lev 11:45; Lev 18:21; Lev 19:12, Lev 19:14, Lev 19:32, etc.).
The tabernacle of the congregation - Rather, the tent of meeting. See Exo 22:21 note. When Jehovah (Yahweh) was about to give His people the Law of the Ten Commandments Exo 19:3 He called to Moses from the top of Mount Sinai in thunders and lightnings and a thick cloud. When He was now about to give them the laws by which their formal acts of worship were to be regulated, He called to Moses out of the tabernacle which had just been constructed at the foot of the mountain. Exo 25:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: called: Exo 19:3, Exo 24:1, Exo 24:2, Exo 24:12, Exo 29:42; Joh 1:17
out of: Exo 25:22, Exo 33:7, Exo 39:32, Exo 40:34, Exo 40:35
Carl Friedrich Keil and Franz Delitzsch
1:1
The Burnt-Offering. - Lev 1:2. "If any one of you present an offering to Jehovah of cattle, ye shall present your offering from the herd and from the flock." קרבּן (Corban, from הקריב to cause to draw near, to bring near, or present, an offering) is applied not only to the sacrifices, which were burned either in whole or in part upon the altar (Lev 7:38; Num 18:9; Num 28:2, etc.), but to the first-fruits (Lev 2:12), and dedicatory offerings, which were presented to the Lord for His sanctuary and His service without being laid upon the altar (Num 7:3, Num 7:10., Num 31:50). The word is only used in Leviticus and Numbers, and two passages in Ezekiel (Ezek 20:28; Ezek 40:43), where it is taken from the books of Moses, and is invariably rendered δῶρον in the lxx (cf. Mk 7:11 "Corban, that is to say a gift"). הבּהמה מן (from the cattle) belongs to the first clause, though it is separated from it by the Athnach; and the apodosis begins with הבּקר מן (from the herd). The actual antithesis to "the cattle" is "the fowl" in Lev 1:14; though grammatically the latter is connected with Lev 1:10, rather than Lev 1:2. The fowls (pigeons) cannot be included in the behemah, for this is used to denote, not domesticated animals generally, but the larger domesticated quadrupeds, or tame cattle (cf. Gen 1:25).
Geneva 1599
1:1 And the (a) LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,
The Argument - As God daily by most singular benefits declared himself mindful of his Church: he did not want them to have opportunity to trust either in themselves, or to depend on others, either for lack of physical things, or anything that belonged to his divine service and religion. Therefore he ordained various kinds of duties and sacrifices, to assure them of forgiveness for their offences (if they offered them in true faith and obedience.) Also he appointed the priests and levites, their apparel, offices, conversation and portion; he showed what feasts they should observe, and when. Moreover, he declares by these sacrifices and ceremonies that the reward of sin is death, and that without the blood of Christ the innocent Lamb, there can be no forgiveness of sins. Because they should not give priority to their own inventions (which God detested, as appears by the terrible example of Nadab and Abihu) he prescribed even to the least things, what they should do, what beasts they should offer and eat, what diseases were contagious and to be avoided, how they should purge all types of filthiness and pollution, whose company they should flee, what marriages were lawful, and what customs were profitable. After declaring these things, he promised favour and blessing to those who keep his laws, and threatened his curse to those who transgressed them.
(a) By this Moses declares that he taught nothing to the people but that which he received from God.
John Gill
1:1 And the Lord called unto Moses,.... Or "met him", as the phrase is rendered in Num 23:4. The word translated "called", the last letter of it is written in a very small character, to show, as the Jews (b) say, that he met him accidentally, and unawares to Moses: other mysteries they observe in it, as that it respects the modesty of Moses, who lessened himself, and got out of the way, that he might not have the government laid upon him, and therefore the Lord called him; or to denote the wonderful condescension of the Lord, whose throne is in heaven, and yet vouchsafed to dwell in the tabernacle, out of which he called to Moses, and from Mount Sinai, and out of the cloud (c). The word "Lord" is not in this clause, but the following, from whence it is supplied by our translators, as it is in the Syriac version, and as the word "God" is in the Arabic version; the two Targums of Jonathan and Jerusalem paraphrase it,"the Word of the Lord called to Moses,''by an articulate voice, though it may be it was a still small one; and which some think is the reason of the smallness of the letter before mentioned; and Aben Ezra says that Moses heard it, but all Israel did not hear:
and spoke unto him out of the tabernacle of the congregation; from off the mercy seat, between the cherubim over the ark, where the glory of the Lord, or the divine Shechinah and Majesty took up its residence, and from whence the Lord promised to commune with Moses, Ex 25:22,
saying; what follows concerning sacrifices; which shows, that these were not human inventions, but of divine institution, and by the appointment of God.
(b) Vid. Buxtorf. Tiberias, c. 15. p. 39. (c) R. Abraham Seba, Tzeror Hammor, fol. 92. 1. 2.
John Wesley
1:1 Moses - Stood without, Ex 40:35, waiting for God's call. The tabernacle - From the mercy - seat in the tabernacle.
Robert Jamieson, A. R. Fausset and David Brown
1:1 BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
the Lord . . . spake . . . out of the tabernacle--The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the divine glory, which surmounted the mercy seat.
1:21:2: Ա՛յր ոք ՚ի ձէնջ եթէ մատուցանիցէ պատարագ Տեառն ՚ի խաշանց, յարջառոց կամ յոչխարէ՛ մատուցանիցէք զպատարագս ձեր[889]։ [889] Ոմանք. Պատարագ Աստուծոյ ՚ի խաշանց, յարջառոյ։
2 “Եթէ ձեզնից որեւէ մէկը անասուններից զոհ է մատուցելու, ապա խոշոր կամ մանր եղջերաւոր անասուն թող մատուցի:
2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց՝ Եթէ ձեզմէ մէկը անասուններէն ընծայ մատուցանելու ըլլայ Տէրոջը, ձեր ընծան արջառներէն կամ հօտերէն մատուցանեցէք։
Խօսեաց դու ընդ որդիսդ Իսրայելի, եւ ասասցես ցդոսա. Այր ոք ի ձէնջ եթէ մատուցանիցէ պատարագ Տեառն` ի խաշանց, յարջառոյ կամ յոչխարէ մատուցանիցէք զպատարագս ձեր:

1:2: Ա՛յր ոք ՚ի ձէնջ եթէ մատուցանիցէ պատարագ Տեառն ՚ի խաշանց, յարջառոց կամ յոչխարէ՛ մատուցանիցէք զպատարագս ձեր[889]։
[889] Ոմանք. Պատարագ Աստուծոյ ՚ի խաշանց, յարջառոյ։
2 “Եթէ ձեզնից որեւէ մէկը անասուններից զոհ է մատուցելու, ապա խոշոր կամ մանր եղջերաւոր անասուն թող մատուցի:
2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց՝ Եթէ ձեզմէ մէկը անասուններէն ընծայ մատուցանելու ըլլայ Տէրոջը, ձեր ընծան արջառներէն կամ հօտերէն մատուցանեցէք։
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1:22: объяви сынам Израилевым и скажи им: когда кто из вас хочет принести жертву Господу, то, если из скота, приносите жертву вашу из скота крупного и мелкого.
1:2 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἄνθρωπος ανθρωπος person; human ἐξ εκ from; out of ὑμῶν υμων your ἐὰν εαν and if; unless προσαγάγῃ προσαγω lead toward; head toward δῶρα δωρον present τῷ ο the κυρίῳ κυριος lord; master ἀπὸ απο from; away τῶν ο the κτηνῶν κτηνος livestock; animal ἀπὸ απο from; away τῶν ο the βοῶν βους ox καὶ και and; even ἀπὸ απο from; away τῶν ο the προβάτων προβατον sheep προσοίσετε προσφερω offer; bring to τὰ ο the δῶρα δωρον present ὑμῶν υμων your
1:2 דַּבֵּ֞ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to אָדָ֗ם ʔāḏˈām אָדָם human, mankind כִּֽי־ kˈî- כִּי that יַקְרִ֥יב yaqrˌîv קרב approach מִכֶּ֛ם mikkˈem מִן from קָרְבָּ֖ן qorbˌān קָרְבָּן offering לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH מִן־ min- מִן from הַ ha הַ the בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle מִן־ min- מִן from הַ ha הַ the בָּקָר֙ bbāqˌār בָּקָר cattle וּ û וְ and מִן־ min- מִן from הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle תַּקְרִ֖יבוּ taqrˌîvû קרב approach אֶת־ ʔeṯ- אֵת [object marker] קָרְבַּנְכֶֽם׃ qorbanᵊḵˈem קָרְבָּן offering
1:2. loquere filiis Israhel et dices ad eos homo qui obtulerit ex vobis hostiam Domino de pecoribus id est de bubus et ovibus offerens victimasSpeak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep:
2. Speak unto the children of Israel, and say unto them, When any man of you offereth an oblation unto the LORD, ye shall offer your oblation of the cattle, of the herd and of the flock.
1:2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock.
1:2. Speak to the sons of Israel, and you shall say to them: The man among you who will offer to the Lord a sacrifice from the cattle, that is, an offering of victims of oxen or sheep:
Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock:

2: объяви сынам Израилевым и скажи им: когда кто из вас хочет принести жертву Господу, то, если из скота, приносите жертву вашу из скота крупного и мелкого.
1:2
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἄνθρωπος ανθρωπος person; human
ἐξ εκ from; out of
ὑμῶν υμων your
ἐὰν εαν and if; unless
προσαγάγῃ προσαγω lead toward; head toward
δῶρα δωρον present
τῷ ο the
κυρίῳ κυριος lord; master
ἀπὸ απο from; away
τῶν ο the
κτηνῶν κτηνος livestock; animal
ἀπὸ απο from; away
τῶν ο the
βοῶν βους ox
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
προβάτων προβατον sheep
προσοίσετε προσφερω offer; bring to
τὰ ο the
δῶρα δωρον present
ὑμῶν υμων your
1:2
דַּבֵּ֞ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
כִּֽי־ kˈî- כִּי that
יַקְרִ֥יב yaqrˌîv קרב approach
מִכֶּ֛ם mikkˈem מִן from
קָרְבָּ֖ן qorbˌān קָרְבָּן offering
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
מִן־ min- מִן from
הַ ha הַ the
בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle
מִן־ min- מִן from
הַ ha הַ the
בָּקָר֙ bbāqˌār בָּקָר cattle
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
תַּקְרִ֖יבוּ taqrˌîvû קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
קָרְבַּנְכֶֽם׃ qorbanᵊḵˈem קָרְבָּן offering
1:2. loquere filiis Israhel et dices ad eos homo qui obtulerit ex vobis hostiam Domino de pecoribus id est de bubus et ovibus offerens victimas
Speak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep:
1:2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock.
1:2. Speak to the sons of Israel, and you shall say to them: The man among you who will offer to the Lord a sacrifice from the cattle, that is, an offering of victims of oxen or sheep:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Отсюда начинается изложение законов о жертвах до VII гл. ст. 38. Цель и смысл ветхозаветных жертв блаж. Феодорит, подобно др. церковным учителям, определяет следующим образом: «что Бог ни в чем не нуждается, сему, думаю, не будут много противоречить и малоосмысленные. А что неблагоугодны Ему и таковые жертвы, сие открыл Он через многих пророков. Но поелику израильтяне, долгое время прожив в Египте, научились приносить жертвы идолам; то Бог дозволил жертвы, чтобы избавить их от суеверия. Ибо жертвами увеселялись израильтяне (Исх XXXII гл.; Иез XVI:6, 7), увеселялись кровью жертв; посему и дозволил их, удовлетворяя такому пожеланию. Сверх же сего Бог управлял через это и другое предохранительное для израильтян врачевство, потому что повелел им приносить в жертву, что боготворили египтяне — из четвероногих: тельца, козла и овцу, а из птиц: горлицу и птенцов голубиных» (отв. на вопр. 1: на кн. Левит). Но, помимо этих мотивов отрицательного свойства, жертва ветхозаветная, без сомнения, имела положительную сторону, воплощая идею служения Богу, конечно, применительно к духовному состоянию ветхозаветного человечества и по соотношению с будущей всемирно-искупительной жертвой Христа Спасителя. Общее имя жертвы — евр. qorban, греч. dwron, дар (ср. Мк VII:11, korban o estin dwron); Акила, Симмах: prosfora; Vulg.: hostia, oblatio: идея дара, посвящения Богу себя и своей собственности — основная в библейском понятии жертвы. Р. Абарбаналь указывал на двойственный смысл термина «корбан» по словопроизводству его (от евр. qarab, приносить, приближать): жертва называется корбан: 1) потому, что она приносится на жертвенник, и 2) потому, что она производит великое сближение между приносящим жертву и Богом. Жертва всесожжения, о которой говорится в Лев I, есть жертва частная, приносимая по добровольному обету или намерению отдельных лиц; между тем жертвы греха (гл. IV), вины (гл. VI) и очищения (гл. XIV:12–19) были строго определены в известных, указанных законом, случаях. Жертва всесожжения, будучи выражением всецелого посвящения человеком своей личности Богу, была и самою важною среди всех видов жертвы. Материалом служили для кровавых жертв вообще крупный рогатый скот и мелкий — овцы и козы; для жертвы всесожжения — непременно мужеского пола, тогда как в жертвах благодарности (III:1–6) и греха (IV:28, 32; V:6) в иных случаях допускались и животные женского пола. Кроме того в жертве всесожжения и в других случаях приносились две породы птиц: горлицы и голуби, у них пол считался безразличным. Евр. название жертвы всесожжения: olah — восходящая, т. е. всецело возносимая на жертвеннике; ischscheh — горящая, сожигаемая (по преимуществу); кalif — всецелое, совершенное (т. е. сожжение), ср. Втор XXXIII:10; Пс L:21, LXX: olokautwma, Vulg.: holocaustum — жертва, в которой сожигается все жертвенное животное. Последнее во всякой жертве должно быть «без порока», tamim, LXX: amwmon, т. е.: не иметь ни одного недостатка из числа указанных в ХХII:21–23, — так как только вполне здоровое, жизнеспособное и вполне чистое (животное пред жертвоприношением тщательно вымывалось) жертвенное животное могло символизировать силу и жизненность жертвенного предания себя Богу со стороны жертвователя; негодное же животное было нестерпимым оскорблением величия Иеговы, теократического царя Израиля, ср. Мал I:7–8, 13–14. Вместо благоволения Иеговы жертва из негодного материала навлекала бы проклятие на приносящего ее (Мал I:14). Для принесения жертвы, владелец животного приводил его ко входу скинии собрания (ср. Исx XL:32), т. е. во двор, где находился жертвенник всесожжений. Далее, ст. 4–13, жертвоприношение из крупного и мелкого скота состояло из следующих актов.
Adam Clarke: Commentary on the Bible - 1831
1:2: Bring an offering - The word קרבן korban, from קרב karab, to approach or draw near, signifies an offering or gift by which a person had access unto God: and this receives light from the universal custom that prevails in the east, no man being permitted to approach the presence of a superior without a present or gift; and the offering thus brought was called korban, which properly means the introduction-offering, or offering of access. This custom has been often referred to in the preceding books. See also Leviticus 7.
Of the cattle - הבהמה habbehemah, animals of the beeve kind, such as the bull, heifer, bullock, and calf; and restrained to these alone by the term herd, בקר bakar, which, from its general use in the Levitical writings, is known to refer to the ox, heifer, etc. And therefore other animals of the beeve kind were excluded.
Of the flock - צאן tson. Sheep and Goats; for we have already seen that this term implies both kinds; and we know, from its use, that no other animal of the smaller clean domestic quadrupeds is intended, as no other animal of this class, besides the sheep and goat, was ever offered in sacrifice to God. The animals mentioned in this chapter as proper for sacrifice are the very same which God commanded Abraham to offer; see Gen 15:9. And thus it is evident that God delivered to the patriarchs an epitome of that law which was afterwards given in detail to Moses, the essence of which consisted in its sacrifices; and those sacrifices were of clean animals, the most perfect, useful, and healthy, of all that are brought under the immediate government and influence of man. Gross-feeding and ferocious animals were all excluded, as were also all birds of prey. In the pagan worship it was widely different; for although the ox was esteemed among them, according to Livy, as the major hostia; and according to Pliny, the victima optima, et laudatis sima deorum placatio, Plin. Hist. Nat., lib. viii., c. 45, "the chief sacrifice and the most availing offering which could be made to the gods;" yet obscene fowls and ravenous beasts, according to the nature of their deities, were frequently offered in sacrifice. Thus they sacrificed horses to the Sun, wolves to Mars, asses to Priapus, swine to Ceres, dogs to Hecate, etc., etc. But in the worship of God all these were declared unclean, and only the three following kinds of Quadrupeds were commanded to be sacrificed:
1. The bull or ox, the cow or heifer, and the calf.
2. The he-goat, she-goat, and the kid.
3. The ram, the ewe, and the lamb.
Among Fowls, only pigeons and turtle-doves were commanded to be offered, except in the case of cleansing the leper, mentioned Lev 14:4, where two clean birds, generally supposed to be sparrows or other small birds, though of what species is not well known, are specified.
Fish were not offered, because they could not be readily brought to the tabernacle alive.
Albert Barnes: Notes on the Bible - 1834
1:2: Speak unto the children of Israel - It is important to observe that these first instructions Lev. 1:2-3:17 are addressed expressly to the individual who felt the need of sacrifice on his own account. They were not delivered through the priests, nor had the officiating priest any choice as to what he was to do. He was only to examine the victim to see that it was perfect Lev 22:17-24, and to perform other strictly prescribed duties Lev. 6:8-7:21. The act of offering was to be voluntary on the part of the worshipper, but the mode of doing it was in every point defined by the Law. The presenting of the victim at the entrance of the tabernacle was in fact a symbol of the free will submitting itself to the Law of the Lord. Such acts of sacrifice are to be distinguished from the public offerings, and those ordained for individuals on special occasions (see Lev 4:2 note), which belonged to the religious education of the nation.
Offering - Hebrew: קרבן qorbâ n - the general name for what was formally given up to the service of God (compare Mar 7:11), and exactly corresponding to the words "offering" and "oblation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: If any: Lev 22:18, Lev 22:19; Gen 4:3, Gen 4:5; Ch1 16:29; Rom 12:1, Rom 12:6; Eph 5:2
an offering: Korban, from karav to approach, an introductory offering, or offering of access, in allusion to the present which is always required in the East, on being introduced to a superior.
Geneva 1599
1:2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the (b) cattle, [even] of the herd, and of the flock.
(b) So they could offer of no other sort, but of those who were commanded.
John Gill
1:2 Speak unto the children of Israel, and say unto them,.... For unto no other was the law of sacrifices given; not to the Gentiles, but to the children of Israel:
if any man; or woman, for the word "man", as Ben Gersom observes, includes the whole species:
of you; of you Israelites; the Targum of Jonathan adds,"and not of the apostates who worship idols.''Jarchi interprets it of yours, of your mammon or substance, what was their own property, and not what was stolen from another (d), see Is 61:8,
bring an offering unto the Lord; called "Korban" of "Karab", to draw nigh, because it was not only brought nigh to God, to the door of the tabernacle where he dwelt, but because by it they drew nigh to God, and presented themselves to him, and that for them; typical of believers under the Gospel dispensation drawing nigh to God through Christ, by whom their spiritual sacrifices are presented and accepted in virtue of his:
ye shall bring your offering of the cattle, even of the herd, and of the flock; that is, of oxen, and of sheep or goats. The Targum of Jonathan is,"of a clean beast, of oxen, and of sheep, but not of wild beasts shall ye bring your offerings.''These were appointed, Ben Gersom says, for these two reasons, partly because the most excellent, and partly because most easy to be found and come at, as wild creatures are not: but the true reason is, because they were very fit to represent the great sacrifice Christ, which all sacrifices were typical of; the ox or bullock was a proper emblem of him for his strength and laboriousness, and the sheep for his harmlessness, innocence, and patience, and the goat, as he was not in himself, but as he was thought to be, a sinner, being sent in the likeness of sinful flesh, and being traduced as such, and having the sins of his people imputed to him.
(d) Vid. T. Bab. Succah, fol. 30. 1. & not. Abendana in Miclol Yophi in loc.
John Wesley
1:2 There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by was of satisfaction to God for men's sins; others were mere exercises of devotion. And the reason why there were so many kinds of them was, partly a respect to the childish state of the Jews, who by the custom of nations, and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in Gods's service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifice. Of the flock - Or, Of the sheep; though the Hebrew word contains both the sheep and goats. Now God chose these creatures for his sacrifices, either, In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or, Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or, As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or, As things most common, that men might never want a sacrifice when they needed, or God required it.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Speak unto the children of Israel, and say unto them--If the subject of communication were of a temporal nature, the Levites were excluded; but if it were a spiritual matter, all the tribes were comprehended under this name (Deut 27:12).
If any man of you bring an offering unto the Lord--The directions given here relate solely to voluntary or freewill offerings--those rendered over and above such, as being of standing and universal obligation, could not be dispensed with or commuted for any other kind of offering (Ex 29:38; Lev 23:37; Num 28:3, Num. 28:11-27, &c.).
bring your offering of the cattle, &c.--that is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.
1:31:3: Եթէ ողջակէ՛զ իցէ պատարագն նորա յարջառոց, արու անարա՛տ մատուսցէ, առ դո՛ւրս խորանին վկայութեան ածցէ՛ զնա, ընդունելութիւն ՚ի նմանէ՝ առ ՚ի քաւելոյ առաջի Տեառն։
3 Եթէ նա արու արջառ է մատուցելու որպէս ողջակէզ, ապա այն թող լինի ոչ արատաւոր: Վկայութեան խորանի դռան մօտ թող բերի այն, որպէսզի Տիրոջ համար ընդունելի լինի որպէս քաւութիւն նրան:
3 Եթէ անոր ընծան արջառներէն ողջակէզ է, արու անարատ պէտք է մատուցանէ ու վկայութեան խորանին դրանը քով թող մատուցանէ զայն, Տէրոջը առջեւ ընդունելի ըլլալու համար։
Եթէ ողջակէզ իցէ պատարագն նորա յարջառոց, արու անարատ մատուսցէ, առ դուրս խորանին [2]վկայութեան ածցէ զնա ընդունելութիւն [3]ի նմանէ` առ ի քաւելոյ`` առաջի Տեառն:

1:3: Եթէ ողջակէ՛զ իցէ պատարագն նորա յարջառոց, արու անարա՛տ մատուսցէ, առ դո՛ւրս խորանին վկայութեան ածցէ՛ զնա, ընդունելութիւն ՚ի նմանէ՝ առ ՚ի քաւելոյ առաջի Տեառն։
3 Եթէ նա արու արջառ է մատուցելու որպէս ողջակէզ, ապա այն թող լինի ոչ արատաւոր: Վկայութեան խորանի դռան մօտ թող բերի այն, որպէսզի Տիրոջ համար ընդունելի լինի որպէս քաւութիւն նրան:
3 Եթէ անոր ընծան արջառներէն ողջակէզ է, արու անարատ պէտք է մատուցանէ ու վկայութեան խորանին դրանը քով թող մատուցանէ զայն, Տէրոջը առջեւ ընդունելի ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Если жертва его есть всесожжение из крупного скота, пусть принесет ее мужеского пола, без порока; пусть приведет ее к дверям скинии собрания, чтобы приобрести ему благоволение пред Господом;
1:3 ἐὰν εαν and if; unless ὁλοκαύτωμα ολοκαυτωμα whole offering τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him ἐκ εκ from; out of τῶν ο the βοῶν βους ox ἄρσεν αρσην male ἄμωμον αμωμος flawless; blameless προσάξει προσαγω lead toward; head toward πρὸς προς to; toward τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony προσοίσει προσφερω offer; bring to αὐτὸ αυτος he; him δεκτὸν δεκτος acceptable ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
1:3 אִם־ ʔim- אִם if עֹלָ֤ה ʕōlˈā עֹלָה burnt-offering קָרְבָּנֹו֙ qorbānˌô קָרְבָּן offering מִן־ min- מִן from הַ ha הַ the בָּקָ֔ר bbāqˈār בָּקָר cattle זָכָ֥ר zāḵˌār זָכָר male תָּמִ֖ים tāmˌîm תָּמִים complete יַקְרִיבֶ֑נּוּ yaqrîvˈennû קרב approach אֶל־ ʔel- אֶל to פֶּ֝תַח ˈpeṯaḥ פֶּתַח opening אֹ֤הֶל ʔˈōhel אֹהֶל tent מֹועֵד֙ môʕˌēḏ מֹועֵד appointment יַקְרִ֣יב yaqrˈîv קרב approach אֹתֹ֔ו ʔōṯˈô אֵת [object marker] לִ li לְ to רְצֹנֹ֖ו rᵊṣōnˌô רָצֹון pleasure לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:3. si holocaustum fuerit eius oblatio ac de armento masculum inmaculatum offeret ad ostium tabernaculi testimonii ad placandum sibi DominumIf his offering be a holocaust, and of the herd, he shall offer a male without blemish, at the door of the testimony, to make the Lord favourable to him.
3. If his oblation be a burnt offering of the herd, he shall offer it a male without blemish: he shall offer it at the door of the tent of meeting, that he may be accepted before the LORD.
1:3. If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.
1:3. if his offering will be a holocaust, as well as from the herd, he shall offer an immaculate male at the door of the tabernacle of the testimony, to make himself pleasing to the Lord.
If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD:

3: Если жертва его есть всесожжение из крупного скота, пусть принесет ее мужеского пола, без порока; пусть приведет ее к дверям скинии собрания, чтобы приобрести ему благоволение пред Господом;
1:3
ἐὰν εαν and if; unless
ὁλοκαύτωμα ολοκαυτωμα whole offering
τὸ ο the
δῶρον δωρον present
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῶν ο the
βοῶν βους ox
ἄρσεν αρσην male
ἄμωμον αμωμος flawless; blameless
προσάξει προσαγω lead toward; head toward
πρὸς προς to; toward
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
προσοίσει προσφερω offer; bring to
αὐτὸ αυτος he; him
δεκτὸν δεκτος acceptable
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
1:3
אִם־ ʔim- אִם if
עֹלָ֤ה ʕōlˈā עֹלָה burnt-offering
קָרְבָּנֹו֙ qorbānˌô קָרְבָּן offering
מִן־ min- מִן from
הַ ha הַ the
בָּקָ֔ר bbāqˈār בָּקָר cattle
זָכָ֥ר zāḵˌār זָכָר male
תָּמִ֖ים tāmˌîm תָּמִים complete
יַקְרִיבֶ֑נּוּ yaqrîvˈennû קרב approach
אֶל־ ʔel- אֶל to
פֶּ֝תַח ˈpeṯaḥ פֶּתַח opening
אֹ֤הֶל ʔˈōhel אֹהֶל tent
מֹועֵד֙ môʕˌēḏ מֹועֵד appointment
יַקְרִ֣יב yaqrˈîv קרב approach
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
לִ li לְ to
רְצֹנֹ֖ו rᵊṣōnˌô רָצֹון pleasure
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:3. si holocaustum fuerit eius oblatio ac de armento masculum inmaculatum offeret ad ostium tabernaculi testimonii ad placandum sibi Dominum
If his offering be a holocaust, and of the herd, he shall offer a male without blemish, at the door of the testimony, to make the Lord favourable to him.
1:3. If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.
1:3. if his offering will be a holocaust, as well as from the herd, he shall offer an immaculate male at the door of the tabernacle of the testimony, to make himself pleasing to the Lord.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
3: Law of the Burnt-Offering.B. C. 1490.
3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD. 4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. 5 And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. 6 And he shall flay the burnt offering, and cut it into his pieces. 7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: 8 And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: 9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
If a man were rich and could afford it, it is supposed that he would bring his burnt-sacrifice, with which he designed to honour God, out of his herd of larger cattle. He that considers that God is the best that is will resolve to give him the best he has, else he gives him not the glory due unto his name. Now if a man determined to kill a bullock, not for an entertainment for his family and friends, but for a sacrifice to his God, these rules must be religiously observed:-- 1. The beast to be offered must be a male, and without blemish, and the best he had in his pasture. Being designed purely for the honour of him that is infinitely perfect, it ought to be the most perfect in its kind. This signified the complete strength and purity that were in Christ the dying sacrifice, and the sincerity of heart and unblamableness of life that should be in Christians, who are presented to God as living sacrifices. But, literally, in Christ Jesus there is neither male nor female; nor is any natural blemish in the body a bar to our acceptance with God, but only the moral defects and deformities introduced by sin into the soul. 2. The owner must offer it voluntarily. What is done in religion, so as to please God, must be done by no other constraint than that of love. God accepts the willing people and the cheerful giver. Ainsworth and others read it, not as the principle, but as the end of offering: "Let him offer it for his favourable acceptation before the Lord. Let him propose this to himself as his end in bringing his sacrifice, and let his eye be fixed steadily upon that end--that he may be accepted of the Lord." Those only shall find acceptance who sincerely desire and design it in all their religious services, 2 Cor. v. 9. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift, and not elsewhere. He must offer it at the door, as one unworthy to enter, and acknowledging that there is no admission for a sinner into covenant and communion with God, but by sacrifice; but he must offer it at the tabernacle of the congregation, in token of his communion with the whole church of Israel even in this personal service. 4. The offerer must put his hand upon the head of his offering, v. 4. "He must put both his hands," say the Jewish doctors, "with all his might, between the horns of the beast," signifying thereby, (1.) The transfer of all his right to, and interest in, the beast, to God, actually, and by a manual delivery, resigning it to his service. (2.) An acknowledgment that he deserved to die, and would have been willing to die if God had required it, for the serving of his honour, and the obtaining of his favour. (3.) A dependence upon the sacrifice, as an instituted type of the great sacrifice on which the iniquity of us all was to be laid. The mystical signification of the sacrifices, and especially this rite, some think the apostle means by the doctrine of laying on of hands (Heb. vi. 2), which typified evangelical faith. The offerer's putting his hand on the head of the offering was to signify his desire and hope that it might be accepted from him to make atonement for him. Though the burnt-offerings had not respect to any particular sin, as the sin-offering had, yet they were to make atonement for sin in general; and he that laid his hand on the head of a burnt-offering was to confess that he had left undone what he ought to have done and had done that which he ought not to have done, and to pray that, though he deserved to die himself, the death of his sacrifice might be accepted for the expiating of his guilt. 5. The sacrifice was to be killed by the priests of Levites, before the Lord, that is, in a devout religious manner, and with an eye to God and his honour. This signified that our Lord Jesus was to make his soul, or life, an offering for sin. Messiah the prince must be cut off as a sacrifice, but not for himself, Dan. ix. 26. It signified also that in Christians, who are living sacrifices, the brutal part must be mortified or killed, the flesh crucified with its corrupt affections and lusts and all the appetites of the mere animal life. 6. The priests were to sprinkle the blood upon the altar (v. 5); for, the blood being the life, it was this that made atonement for the soul. This signified the direct and actual regard which our Lord Jesus had to the satisfaction of his Father's justice, and the securing of his injured honour, in the shedding of his blood; he offered himself without spot to God. It also signified the pacifying and purifying of our consciences by the sprinkling of the blood of Jesus Christ upon them by faith, 1 Pet. i. 2; Heb. x. 22. 7. The beast was to be flayed and decently cut up, and divided into its several joints or pieces, according to the art of the butcher; and then all the pieces, with the head and the fat (the legs and inwards being first washed), were to be burnt together upon the altar, v. 6-9. "But to what purpose," would some say, "was this waste? Why should all this good meat, which might have been given to the poor, and have served their hungry families for food a great while, be burnt together to ashes?" So was the will of God; and it is not for us to object or to find fault with it. When it was burnt for the honour of God, in obedience to his command, and to signify spiritual blessings, it was really better bestowed, and better answered the end of its creation, than when it was used as food for man. We must never reckon that lost which is laid out for God. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour, or savour of rest, unto the Lord. The burning of flesh is unsavoury in itself; but this, as an act of obedience to a divine command, and a type of Christ, was well pleasing to God: he was reconciled to the offerer, and did himself take a complacency in that reconciliation. He rested, and was refreshed with these institutions of his grace, as, at first, with his works of creation (Exod. xxxi. 17), rejoicing therein, Ps. civ. 31. Christ's offering of himself to God is said to be of a sweet-smelling savour (Eph. v. 2), and the spiritual sacrifices of Christians are said to be acceptable to God, through Christ, 1 Pet. ii. 5.
Adam Clarke: Commentary on the Bible - 1831
1:3: Burnt-sacrifice - The most important of all the sacrifices offered to God; called by the Septuagint ὁλοκαυτωμα, because it was wholly consumed, which was not the case in any other offering. See on Leviticus 7 (note).
His own voluntary will - לרצנו lirtsono, to gain himself acceptance before the Lord: in this way all the versions appear to have understood the original words, and the connection in which they stand obviously requires this meaning.
Albert Barnes: Notes on the Bible - 1834
1:3: burnt - literally, that (offering) which ascends (as a flame).
A male without blemish - Males were required in most offerings, since the stronger sex which takes precedence of the other. But females were allowed in peace-offerings Lev 3:1, Lev 3:6, and were expressly prescribed in the sin-offerings of the common people Lev 4:28, Lev 4:32; Lev 5:6.
At the door of the tabernacle of the congregation - WheRev_er these words occur, they should be rendered: "at the entrance of the tent of meeting." The place denoted is that part of the court which was in front of the tabernacle, in which stood the brass altar and the laver, and where alone sacrifices could be offered. See Cut to Exo. 26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: a burnt: Lev 6:9-13, Lev 8:18, Lev 8:21; Gen 8:20, Gen 22:2, Gen 22:8, Gen 22:13; Exo 24:5, Exo 29:18, Exo 29:42, Exo 32:6, Exo 38:1; Num 23:3, Num 23:10, Num 23:11, Num 23:19, Num 23:23, Num 23:24, Num 23:27, Num 23:30, Num 29:8-11, Num 29:13; Isa 1:11; Heb 10:8-10
a male: Lev 3:1, Lev 4:23, Lev 22:19-24; Exo 12:5; Deu 15:21; Zac 13:7; Mal 1:14; Luk 1:35; Joh 1:36; Eph 5:27; Heb 7:26, Heb 9:14; Pe1 1:18, Pe1 1:19
his own: Lev 7:16, Lev 22:19, Lev 22:21; Exo 35:5, Exo 35:21, Exo 35:29, Exo 36:3; Psa 40:8, Psa 110:3; Co2 8:12, Co2 9:7
at the: Lev 16:7, Lev 17:4; Exo 29:4; Deu 12:5, Deu 12:6, Deu 12:13, Deu 12:14, Deu 12:27; Eze 20:40; Joh 10:7, Joh 10:9; Eph 2:18
Carl Friedrich Keil and Franz Delitzsch
1:3
Ceremonial connected with the offering of an ox as a burnt-offering. עלה (vid., Gen 8:20) is generally rendered by the lxx ὁλοκαύτωμα or ὁλοκαύτωσις, sometimes ὁλοκάρπωμα or ὁλοκάρπωσις, in the Vulgate holocaustum, because the animal was all consumed upon the altar. The ox was to be a male without blemish (ἄμωμος, integer; i.e., free from bodily faults, see Lev 22:19-25), and to be presented "at the door of the tabernacle," - i.e., near to the altar of burnt-offering (Ex 40:6), where all the offerings were to be presented (Lev 17:8-9), - "for good pleasure for him (the offerer) before Jehovah," i.e., that the sacrifice might secure to him the good pleasure of God (Ex 28:38).
Lev 1:4
"he (the offerer) shall lay his hand upon the head of the burnt-offering." The laying on of hands, by which, to judge from the verb סמך to lean upon, we are to understand a forcible pressure of the hand upon the head of the victim, took place in connection with all the slain-offerings (the offering of pigeons perhaps excepted), and is expressly enjoined in the laws for the burnt-offerings, the peace-offerings (Lev 3:2, Lev 3:7, Lev 3:13), and the sin-offerings (Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 4:33), that is to say, in every case in which the details of the ceremonial are minutely described. But if the description is condensed, then no allusion is made to it: e.g., in the burnt-offering of sheep and goats (Lev 1:11), the sin-offering (Lev 5:6), and the trespass-offering (Lev 5:15, Lev 5:18, 25). This ceremony was not a sign of the removal of something from his own power and possession, or the surrender and dedication of it to God, as Rosenmller and Knobel
(Note: Hence Knobel's assertion (at Lev 7:2), that the laying on of the hand upon the head of the animal, which is prescribed in the case of all the other sacrifices, was omitted in that of the trespass-offering alone, needs correction, and there is no foundation for the conclusion, that it did not take place in connection with the trespass-offering.)
affirm; nor an indication of ownership and of a readiness to give up his own to Jehovah, as Bhr maintains; nor a symbol of the imputation of sin, as Kurtz supposes:
(Note: This was the view held by some of the Rabbins and of the earlier theologians, e.g., Calovius, bibl. ill. ad Lev. i. 4, Lundius and others, but by no means by "most of the Rabbins, some of the fathers, and most of the earlier archaeologists and doctrinal writers," as is affirmed by Bhr (ii. p. 336), who supports his assertion by passages from Outram, which refer to the sin-offering only, but which Bhr transfers without reserve to all the bleeding sacrifices, thus confounding substitution with the imputation of sin, in his antipathy to the orthodox doctrine of satisfaction. Outram's general view of this ceremony is expressed clearly enough in the following passages: "ritus erat ea notandi ac designandi, quae vel morti devota erant, vel Dei gratiae commendata, vel denique gravi alicui muneri usuique sacro destinata. Eique ritui semper adhiberi solebant verba aliqua explicata, quae rei susceptae rationi maxime congruere viderentur" (l.c. 8 and 9). With reference to the words which explained the imposition of hands he observes: "ita ut sacris piacularibus culparum potissimum confessiones cum poenae deprecatione junctas, voluntariis bonorum precationes, eucharisticus autem et votivis post res prosperas impetratas periculave depulsa factis laudes et gratiarum actiones, omnique denique victimarum generi ejusmodi preces adjunctas putem, quae cuique maxime conveniebant" (c. 9).)
but the symbol of a transfer of the feelings and intentions by which the offerer was actuated in presenting his sacrifice, whereby he set apart the animal as a sacrifice, representing his own person in one particular aspect. Now, so far as the burnt-offering expressed the intention of the offerer to consecrate his life and labour to the Lord, and his desire to obtain the expiation of the sin which still clung to all his works and desires, in order that they might become well-pleasing to God, he transferred the consciousness of his sinfulness to the victim by the laying on of hands, even in the case of the burnt-offering. But this was not all: he also transferred the desire to walk before God in holiness and righteousness, which he could not do without the grace of God. This, and no more than this, is contained in the words, "that it may become well-pleasing to him, to make atonement for him." כּפּר with Seghol (Ges. 52), to expiate (from the Kal כּפר, which is not met with in Hebrew, the word in Gen 6:14 being merely a denom. verb, but which signifies texit in Arabic), is generally construed with על like verbs of covering, and in the laws of sacrifice with the person as the object ("for him," Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:6, Lev 5:10., Lev 14:20, Lev 14:29, etc.; "for them," Lev 4:20; Lev 10:17; "for her," Lev 12:7; for a soul, Lev 17:11; Ex 30:15, cf. Num 8:12), and in the case of the sin-offerings with a second object governed either by על or מן (חטּאתו על עליו Lev 4:35; Lev 5:13, Lev 5:18, or מחטּאתו עליו Lev 4:26; Lev 5:6, etc., to expiate him over or on account of his sin); also, though not so frequently, with בּעד pers., ἐξιλάζεσθαι περὶ αὐτοῦ (Lev 16:6, Lev 16:24; 2Chron 30:18), and חטּאת בּעד, ἐξιλάζεσθαι περὶ τῆς ἁμαρτίας (Ex 32:30), and with ל pers., to permit expiation to be made (Deut 21:8; Ezek 16:63); also with the accusative of the object, though in prose only in connection with the expiation of inanimate objects defiled by sin (Lev 16:33).
The expiation was always made or completed by the priest, as the sanctified mediator between Jehovah and the people, or, previous to the institution of the Aaronic priesthood, by Moses, the chosen mediator of the covenant, not by "Jehovah from whom the expiation proceeded," as Bhr supposes. For although all expiation has its ultimate foundation in the grace of God, which desires not the death of the sinner, but his redemption and salvation, and to this end has opened a way of salvation, and sanctified sacrifice as the means of expiation and mercy; it is not Jehovah who makes the expiation, but this is invariably the office or work of a mediator, who intervenes between the holy God and sinful man, and by means of expiation averts the wrath of God from the sinner, and brings the grace of God to bear upon him. It is only in cases where the word is used in the secondary sense of pardoning sin, or showing mercy, that God is mentioned as the subject (e.g., Deut 21:8; Ps 65:4; Ps 78:38; Jer 17:23).
(Note: The meaning "to make atonement" lies at the foundation in every passage in which the word is used metaphorically, such as Gen 32:21, where Jacob seeks to expiate the face of his angry brother, i.e., to appease his wrath, with a present; or Prov 16:14, "the wrath of a king is as messengers of death, but a wise man expiates it, i.e., softens, pacifies it;" Is 47:11, "Mischief (destruction) will fall upon thee, thou will not be able to expiate it," that is to say, to avert the wrath of God, which has burst upon thee in the calamity, by means of an expiatory sacrifice. Even in Is 28:18, "and your covenant with death is disannulled" (annihilated) (וכפּר), the use of the word כפר is to be explained from the fact that the guilt, which brought the judgment in its train, could be cancelled by a sacrificial expiation (cf. Is 6:7 and Is 22:14); so that there is no necessity to resort to a meaning which is altogether foreign to the word, viz., that of covering up by blotting over. When Hoffmann therefore maintains that there is no other way of explaining the use of the word in these passages, than by the supposition that, in addition to the verb כפר to cover, there was another denominative verb, founded upon the word כּפר a covering, or payment, the stumblingblock in the use of the word lies simply this, that Hoffmann has taken a one-sided view of the idea of expiation, through overlooking the fact, that the expiation had reference to the wrath of God which hung over the sinner and had to be averted from him by means of expiation, as is clearly proved by Ex 32:30 as compared with Ex 32:10 and Ex 32:22. The meaning of expiation which properly belongs to the verb כּפּר is not only retained in the nouns cippurim and capporeth, but lies at the root of the word copher, which is formed from the Kal, as we may clearly see from Ex 30:12-16, where the Israelites are ordered to pay a copher at the census, to expiate their souls, i.e., to cover their souls from the death which threatens the unholy, when he draws near without expiation to a holy God. Vid., Oehler in Herzog's Cycl.)
The medium of expiation in the case of the sacrifice was chiefly the blood of the sacrificial animal that was sprinkled upon the altar (Lev 17:11); in addition to which, the eating of the flesh of the sin-offering by the priests is also called bearing the iniquity of the congregation to make atonement for them (Lev 10:17). In other cases it was the intercession of Moses (Ex 32:30); also the fumigation with holy incense, which was a symbol of priestly intercession (Num 17:11). On one occasion it was the zeal of Phinehas, when he stabbed the Israelite with a spear for committing fornication with a Midianite (Num 25:8, Num 25:13). In the case of a murder committed by an unknown hand, it was the slaying of an animal in the place of the murderer who remained undiscovered (Deut 21:1-9); whereas in other cases blood-guiltiness (murder) could not be expiated in any other way than by the blood of the person by whom it had been shed (Num 35:33). In Is 27:9, a divine judgment, by which the nation was punished, is so described, as serving to avert the complete destruction which threatened it. And lastly, it was in some cases a כּפר, such, for example, as the atonement-money paid at the numbering of the people (Ex 30:12.), and the payment made in the case referred to in Ex 21:30.
If, therefore, the idea of satisfaction unquestionably lay at the foundation of the atonement that was made, in all those cases in which it was effected by a penal judgment, or judicial poena; the intercession of the priest, or the fumigation which embodied it, cannot possibly be regarded as a satisfaction rendered to the justice of God, so that we cannot attribute the idea of satisfaction to every kind of sacrificial expiation. Still less can it be discerned in the slaying of the animal, when simply regarded as the shedding of blood. To this we may add, that in the laws for the sin-offering there is no reference at all to expiation; and in the case of the burnt-offering, the laying on of hands is described as the act by which it was to become well-pleasing to God, and to expiate the offerer. Now, if the laying on of hands was accompanied with a prayer, as the Jewish tradition affirms, and as we may most certainly infer from Deut 26:13, apart altogether from Lev 16:21, although no prayer is expressly enjoined; then in the case of the burnt-offerings and peace-offerings, it is in this prayer, or the imposition of hands which symbolized it, and by which the offerer substituted the sacrifice for himself and penetrated it with his spirit, that we must seek for the condition upon which the well-pleased acceptance of the sacrifice on the part of Fog depended, and in consequence of which it became an atonement for him; in other words, was fitted to cover him in the presence of the holiness of God.
Lev 1:5-9
The laying on of hands was followed by the slaughtering (שׁחט, never המית to put to death), which was performed by the offerer himself in the case of the private sacrifices, and by the priests and Levites in that of the national and festal offerings (2Chron 29:22, 2Chron 29:24, 2Chron 29:34). The slaughtering took place "before Jehovah" (see Lev 1:3), or, according to the more precise account in Lev 1:11, on the side of the altar northward, for which the expression "before the door of the tabernacle" is sometimes used (Lev 3:2, Lev 3:8, Lev 3:13, etc.). בּקר בּן (a young ox) is applied to a calf (עגל) in Lev 9:2, and a mature young bull (פּר) in Lev 4:3, Lev 4:14. But the animal of one year old is called עגל in Lev 9:2, and the mature ox of seven years old is called פּר in Judg 6:25. At the slaughtering the blood was caught by the priests (2Chron 29:22), and sprinkled upon the altar. When the sacrifices were very numerous, as at the yearly feasts, the Levites helped to catch the blood (2Chron 30:16); but the sprinkling upon the altar was always performed by the priests alone. In the case of the burnt-offerings, the blood was swung "against the altar round about," i.e., against all four sides (walls) of the altar (not "over the surface of the altar"); i.e., it was poured out of the vessel against the walls of the altar with a swinging motion. This was also done when peace-offerings (Lev 3:2, Lev 3:8, Lev 3:13; Lev 9:18) and trespass-offerings (Lev 7:2) were sacrificed; but it was not so with the sin-offering (see at Lev 4:5).
Lev 1:6
The offerer was then to flay the slaughtered animal, to cut it (נתּח generally rendered μελίζειν in the lxx) into its pieces, - i.e., to cut it up into the different pieces, into which an animal that has been killed is generally divided, namely, according to the separate joints, or "according to the bones" (Judg 19:29), - that he might boil its flesh in pots (Ezek 24:4, Ezek 24:6). He was also to wash its intestines and the lower part of its legs (Lev 1:9). קרב, the inner part of the body, or the contents of the inner part of the body, signifies the viscera; not including those of the breast, however, such as the lungs, heart, and liver, to which the term is also applied in other cases (for in the case of the peace-offerings, when the fat which envelopes the intestines, the kidneys, and the liver-lobes was to be placed upon the altar, there is no washing spoken of), but the intestines of the abdomen or belly, such as the stomach and bowels, which would necessarily have to be thoroughly cleansed, even when they were about to be used as food. כּרעים, which is only found in the dual, and always in connection either with oxen and sheep, or with the springing legs of locusts (Lev 11:21), denotes the shin, or calf below the knee, or the leg from the knee down to the foot.
Lev 1:7-9
Tit was the duty of the sons of Aaron, i.e., of the priests, to offer the sacrifice upon the altar. To this end they were to "put fire upon the altar" (of course this only applies to the first burnt-offering presented after the erection of the altar, as the fire was to be constantly burning upon the altar after that, without being allowed to go out, Lev 6:6), and to lay "wood in order upon the fire" (ערך to lay in regular order), and then to "lay the parts, the head and the fat, in order upon the wood on the fire," and thus to cause the whole to ascend in smoke. פּדר, which is only used in connection with the burnt-offering (Lev 1:8, Lev 1:12, and Lev 8:20), signifies, according to the ancient versions (lxx στέαρ) and the rabbinical writers, the fat, probably those portions of fat which were separated from the entrails and taken out to wash. Bochart's explanation is adeps a carne sejunctus. The head and fat are specially mentioned along with the pieces of flesh, partly because they are both separated from the flesh when animals are slaughtered, and partly also to point out distinctly that the whole of the animal ("all," Lev 1:9) was to be burned upon the altar, with the exception of the skin, which was given to the officiating priest (Lev 7:8), and the contents of the intestines. הקטיר, to cause to ascend in smoke and steam (Ex 30:7), which is frequently construed with המּזבּחה towards the altar (ה local, so used as to include position in a place; vid., Lev 1:13, Lev 1:15, Lev 1:17; Lev 2:2, Lev 2:9, etc.), or with המּזבּח (Lev 6:8), or על־המּזבּח (Lev 9:13, Lev 9:17), was the technical expression for burning the sacrifice upon the altar, and showed that the intention was not simply to burn those portions of the sacrifice which were placed in the fire, i.e., to destroy, or turn them into ashes, but by this process of burning to cause the odour which was eliminated to ascend to heaven as the ethereal essence of the sacrifice, for a "firing of a sweet savour unto Jehovah." אשּׁה, firing ("an offering made by fire," Eng. Ver.), is the general expression used to denote the sacrifices, which ascended in fire upon the altar, whether animal or vegetable (Lev 2:2, Lev 2:11, Lev 2:16), and is also applied to the incense laid upon the shew-bread (Lev 24:7); and hence the shew-bread itself (Lev 24:7), and even those portions of the sacrifices which Jehovah assigned to the priests for them to eat (Deut 18:1 cf. Josh 13:14), came also to be included in the firings for Jehovah. The word does not occur out of the Pentateuch, except in Josh 13:14 and 1Kings 2:28. In the laws of sacrifice it is generally associated with the expression, "a sweet savour unto Jehovah" (ὀσμὴ εὐωδίας: lxx): an anthropomorphic description of the divine satisfaction with the sacrifices offered, or the gracious acceptance of them on the part of God (see Gen 8:21), which is used in connection with all the sacrifices, even the expiatory or sin-offerings (Lev 4:31), and with the drink-offering also (Num 15:7, Num 15:10).
Geneva 1599
1:3 If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the (c) tabernacle of the congregation before the LORD.
(c) Meaning, within the court of the tabernacle.
John Gill
1:3 If his offering be a burnt sacrifice of the herd,.... So called, because consumed by fire, see Lev 6:9 even all of it except the skin, and therefore its name with the Greeks is "a whole burnt offering", as in Mk 12:33 its name in Hebrew is which comes from a word which signifies to "ascend" or "go up", because not only it was carried up to the altar by the priest, which was common to other sacrifices, but being burnt upon it, it ascended upwards in smoke and vapour; it was typical of Christ's dolorous sufferings and death, who therein sustained the fire of divine wrath, and his strength was dried up like a potsherd with it. Jarchi on Lev 1:1 says, there were in the burnt offerings mysteries of future things:
let him offer a male; and not a female, pointing at the Messiah's sex, and his strength and excellency, the child that was to be born, and the Son to be given, whose name should be Immanuel:
without blemish; or perfect, having no part wanting, nor any part superfluous, nor any spot upon it, see Lev 22:19 denoting the perfection of Christ as man, being in all things made like unto his brethren, and his having not the least stain or blemish of sin upon him, either original or actual, and so could, as he did, offer up himself without spot to God, Heb 2:17,
and he shall offer it of his own voluntary will; not forced or compelled to it, or with any reluctancy, but as a pure freewill offering; so our Lord Jesus Christ laid down his life of himself, and freely gave himself an offering and a sacrifice, and became cheerfully and readily obedient unto death:
at the door of the tabernacle of the congregation, before the Lord; it was to be done openly and publicly, and in the presence of the Lord, to whom it was offered up; showing, that Christ's sacrifice would be offered up to God, against whom we have sinned, by which his law would be fulfilled, his justice satisfied, and wrath appeased, and that his death would be public and notorious; see Lk 24:18.
John Wesley
1:3 A burnt sacrifice - Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit. A male - As being more perfect than the female, Mal 1:14, and more truly representing Christ. Without blemish - To signify, That God should he served with the best of every kind. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Eph 5:27. The spotless and compleat holiness of Christ. Of his own will - According to this translation, the place speaks only of free - will offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free - will offerings, which were to be observed in other offerings also. At the door - In the court near the door, where the altar stood, Lev 1:5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, Jn 10:7, Jn 10:9, by whom alone we have access to God.
Robert Jamieson, A. R. Fausset and David Brown
1:3 a burnt sacrifice--so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (Rom 12:1; Phil 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice.
a male without blemish--No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (Jn 6:27).
at the door of the tabernacle--where stood the altar of burnt offering (Ex 40:6). Every other place was forbidden, under the highest penalty (Lev 17:4).
1:41:4: Եւ դիցէ՛ զձեռն իւր ՚ի վերայ գլխոյ ընծային՝ յընդունելութիւն նմա, առ ՚ի քաւելոյ վասն անձին իւրոյ։
4 Նա իր ձեռքը թող դնի զոհուող անասունի գլխին, որպէսզի այն Տիրոջ համար ընդունելի լինի, իսկ իր անձի համար՝ քաւութիւն:
4 Իր ձեռքը ողջակէզին գլխուն վրայ թող դնէ՛, որպէս զի այն իրեն քաւութիւն ըլլալու համար ընդունելի ըլլայ։
Եւ դիցէ զձեռն իւր ի վերայ գլխոյ [4]ընծային` յընդունելութիւն նմա առ ի քաւելոյ վասն անձին իւրոյ:

1:4: Եւ դիցէ՛ զձեռն իւր ՚ի վերայ գլխոյ ընծային՝ յընդունելութիւն նմա, առ ՚ի քաւելոյ վասն անձին իւրոյ։
4 Նա իր ձեռքը թող դնի զոհուող անասունի գլխին, որպէսզի այն Տիրոջ համար ընդունելի լինի, իսկ իր անձի համար՝ քաւութիւն:
4 Իր ձեռքը ողջակէզին գլխուն վրայ թող դնէ՛, որպէս զի այն իրեն քաւութիւն ըլլալու համար ընդունելի ըլլայ։
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1:44: и возложит руку свою на голову [жертвы] всесожжения--и приобретет он благоволение, во очищение грехов его;
1:4 καὶ και and; even ἐπιθήσει επιτιθημι put on; put another τὴν ο the χεῖρα χειρ hand ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top τοῦ ο the καρπώματος καρπωμα acceptable αὐτῷ αυτος he; him ἐξιλάσασθαι εξιλασκομαι about; around αὐτοῦ αυτος he; him
1:4 וְ wᵊ וְ and סָמַ֣ךְ sāmˈaḵ סמך support יָדֹ֔ו yāḏˈô יָד hand עַ֖ל ʕˌal עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and נִרְצָ֥ה nirṣˌā רצה like לֹ֖ו lˌô לְ to לְ lᵊ לְ to כַפֵּ֥ר ḵappˌēr כפר cover עָלָֽיו׃ ʕālˈāʸw עַל upon
1:4. ponetque manus super caput hostiae et acceptabilis erit atque in expiationem eius proficiensAnd he shall put his hand upon the head of the victim: and it shall be acceptable, and help to its expiation.
4. And he shall lay his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.
1:4. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.
1:4. And he shall place his hand on the head of the sacrifice, and so it shall be acceptable and effective, in its expiation.
And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him:

4: и возложит руку свою на голову [жертвы] всесожжения--и приобретет он благоволение, во очищение грехов его;
1:4
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
τὴν ο the
χεῖρα χειρ hand
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
τοῦ ο the
καρπώματος καρπωμα acceptable
αὐτῷ αυτος he; him
ἐξιλάσασθαι εξιλασκομαι about; around
αὐτοῦ αυτος he; him
1:4
וְ wᵊ וְ and
סָמַ֣ךְ sāmˈaḵ סמך support
יָדֹ֔ו yāḏˈô יָד hand
עַ֖ל ʕˌal עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
נִרְצָ֥ה nirṣˌā רצה like
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
כַפֵּ֥ר ḵappˌēr כפר cover
עָלָֽיו׃ ʕālˈāʸw עַל upon
1:4. ponetque manus super caput hostiae et acceptabilis erit atque in expiationem eius proficiens
And he shall put his hand upon the head of the victim: and it shall be acceptable, and help to its expiation.
1:4. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.
1:4. And he shall place his hand on the head of the sacrifice, and so it shall be acceptable and effective, in its expiation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: После того как приведением животного к святилищу приносящий жертву выразил свою потребность, желание или свой долг принести жертву Иегове, он совершал руковозложение (semichah) — клал обе руки на голову жертвенного животного и (по преданию) прижимал ими голову жертвы, которая в это время стояла привязанная к северной стороне жертвенника (ст. 11), где жертва и закалалась. Право руковозложения жертвователь никому не мог передать; только при жертве за умершего этот обряд совершал его наследник (Мишна, Менахот IX:8, женщин, детей, слепых, глухих и идиотов называет неправоспособными к руковозложению). Если жертва приносилась от всего общества, то возлагали руки старейшины (Лев IV:15). Значение руковозложения состоит не в перенесении грехов и ответственности на жертвенное животное (по теории satisfactio vicaria), — такое специальное значение имела лишь жертва греха, при которой руковозложение, по преданию, соединялось с исповеданием грехов со стороны приносящих жертву, а в предании жертвователя себя самого и своего душевного настроения в жертву Богу: момент чрезвычайного напряжения веры и преданности Богу со стороны ветхозаветного человека, ждавшего себе жертвенного «покрытия», умилостивления (lekapper alav). По блаж. Феодориту, «не будет ничего странного сказать, что разным родам бессловесных животных, приносимых в жертву, уподобляют приносящие Богу себя самих» (вопр. 1).
Adam Clarke: Commentary on the Bible - 1831
1:4: He shall put his hand upon the head of the burnt-offering - By the imposition of hands the person bringing the victim acknowledged,
1. The sacrifice as his own.
2. That he offered it as an atonement for his sins.
3. That he was worthy of death because he had sinned, having forfeited his life by breaking the law.
4. That he entreated God to accept the life of the innocent animal in place of his own.
5. And all this, to be done profitably, must have respect to Him whose life, in the fullness of time, should be made a sacrifice for sin.
6. The blood was to be sprinkled round about upon the altar, Lev 1:5, as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed that life went to redeem life.
See Clarke on Exo 29:10 (note). On the required perfection of the sacrifice see Clarke on Exo 12:5 (note). It has been sufficiently remarked by learned men that almost all the people of the earth had their burnt-offerings, on which also they placed the greatest dependence. It was a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometimes even offered human sacrifices, from the supposition, as Caesar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. "Quod pro vita hominis nisi vita hominis redditur, non posse aliter deorum immortalium numen placari arbitrantur." - Com. de Bell. Gal., lib. vi. But this was not the case only with the Gauls, for we see, by Ovid, Fast., lib. vi., that it was a commonly received maxim among more polished people: -
" - Pro parvo victima parva cadit.
Cor pro corde, precor, pro fibris sumite fibras.
Hanc animam vobis pro meliore damus."
See the whole of this passage in the above work, from ver. 135 to 163.
Albert Barnes: Notes on the Bible - 1834
1:4: And he shall put his hand upon the head of the burnt offering - The usual ceremony. By it the sacrificer identified himself with his victim Lev 3:2, Lev 3:8; Lev 4:15; Lev 8:14; Rom 12:1.
To make atonement for him - This phrase belongs more especially to the sin-offerings and the trespass-offerings (compare Lev 4:20, Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:16, Lev 5:18; Lev 6:7, etc.) It is not used in reference to the peace-offerings, and but rarely in reference to the burnt-offerings. It should be noticed that it is here introduced in close connection with the imposition of hands by the worshipper, not, as it is when it refers to the sin-offering, with the special functions of the priest, Lev 4:26, Lev 4:35; Ch2 29:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: put: Lev 3:2, Lev 3:8, Lev 3:13, Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 8:14, Lev 8:22, Lev 16:21; Exo 29:10, Exo 29:15, Exo 29:19; Num 8:12; Isa 53:4-6; Co2 5:20, Co2 5:21
be accepted: Lev 22:21, Lev 22:27; Isa 56:7; Rom 12:1; Phi 4:18
atonement: Lev 4:20, Lev 4:26, Lev 4:31, Lev 4:35, Lev 5:6, Lev 6:7, Lev 9:7, Lev 16:24; Num 15:25, Num 15:28, Num 25:13; Ch2 29:23, Ch2 29:24; Dan 9:24; Rom 3:25, Rom 5:11; Heb 10:4; Jo1 2:2
John Gill
1:4 And he shall put his hand on the head of the burnt offering,.... According to the Targum of Jonathan, it was his right hand; but it is generally thought by the Jewish writers that both hands were laid on; so Ben Gersom and Aben Ezra, with whom Maimonides (e) agrees, who says, he that lays on hands ought to lay on with all his strength, with both his hands upon the head of the beast, as it is said, "upon the head of the burnt offering": not upon the neck, nor upon the sides; and there should be nothing between his hands and the beast: and as the same writer says (f), it must be his own hand, and not the hand of his wife, nor the hand of his servant, nor his messenger; and who also observes (g), that at the same time he made confession over the burnt offering both of his sins committed against affirmative and negative precepts: and indeed by this action he owned that he had sinned, and deserved to die as that creature he brought was about to do, and that he expected pardon of his sin through the death of the great sacrifice that was a type of. Moreover, this action signified the transferring of his sins from himself to this sacrifice, which was to be offered up to make atonement for them; so Gersom observes; see Lev 16:21. This denotes the translation of our sins from us, and the imputation of them to Christ, who was offered up in our room and stead, to make atonement for them, as follows:
and it shall be accepted for him to make atonement for him: that is, the burnt offering should be accepted in his room and stead, and hereby an atonement of his sins should be made for him, typical of that true, real, and full atonement made by the sacrifice of Christ, which this led his faith unto.
(e) Hilchot Maaseh Hakorbanot, c. 3. sect. 13. (f) Hilchot Maaseh Hakorbanot, c. 3. sect. 8. Vid. T. Bab. Menachot, fol. 93. 2. (g) Ib. sect. 14.
John Wesley
1:4 He shall put his hand - Both his hands, Lev 8:14, Lev 8:18, and Lev 16:21. Whereby he signified, that he willingly gave it to the Lord. That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Is 53:6, and that together with it he did freely offer up himself to God. To make atonement - Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt - offerings were commonly offered by way of thanksgiving; yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5, but for particular sins there were special sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
1:4 shall put his hand upon the head--This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim.
and it shall be--rather, "that it may be an acceptable atonement."
1:51:5: Եւ սպանցե՛ն զզուարակն առաջի Տեառն. եւ մատուսցեն քահանայքն որդիքն Ահարոնի զարիւնն. եւ հեղցե՛ն շուրջ զսեղանովն որ կայցէ առ դրան խորանին վկայութեան։
5 Զուարակը թող մորթեն Տիրոջ առաջ: Քահանաները՝ Ահարոնի որդիները, արիւնը թող բերեն ու շաղ տան վկայութեան խորանի դռան մօտ գտնուող զոհասեղանի շուրջը:
5 Զուարակը թող մորթէ Տէրոջը առջեւ ու Ահարոնին որդիները՝ քահանաները՝ արիւն թող մատուցանեն եւ վկայութեան խորանին դրանը քով եղած սեղանին վրայ շուրջանակի սրսկեն արիւնը։
Եւ [5]սպանցեն զզուարակն առաջի Տեառն. եւ մատուսցեն քահանայքն որդիքն Ահարոնի զարիւնն, եւ [6]հեղցեն շուրջ զսեղանովն որ կայցէ առ դրան խորանին [7]վկայութեան:

1:5: Եւ սպանցե՛ն զզուարակն առաջի Տեառն. եւ մատուսցեն քահանայքն որդիքն Ահարոնի զարիւնն. եւ հեղցե՛ն շուրջ զսեղանովն որ կայցէ առ դրան խորանին վկայութեան։
5 Զուարակը թող մորթեն Տիրոջ առաջ: Քահանաները՝ Ահարոնի որդիները, արիւնը թող բերեն ու շաղ տան վկայութեան խորանի դռան մօտ գտնուող զոհասեղանի շուրջը:
5 Զուարակը թող մորթէ Տէրոջը առջեւ ու Ահարոնին որդիները՝ քահանաները՝ արիւն թող մատուցանեն եւ վկայութեան խորանին դրանը քով եղած սեղանին վրայ շուրջանակի սրսկեն արիւնը։
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1:55: и заколет тельца пред Господом; сыны же Аароновы, священники, принесут кровь и покропят кровью со всех сторон на жертвенник, который у входа скинии собрания;
1:5 καὶ και and; even σφάξουσι σφαζω slaughter τὸν ο the μόσχον μοσχος calf ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even προσοίσουσιν προσφερω offer; bring to οἱ ο the υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron οἱ ο the ἱερεῖς ιερευς priest τὸ ο the αἷμα αιμα blood; bloodstreams καὶ και and; even προσχεοῦσιν προσχεω the αἷμα αιμα blood; bloodstreams ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κύκλῳ κυκλω circling; in a circle τὸ ο the ἐπὶ επι in; on τῶν ο the θυρῶν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
1:5 וְ wᵊ וְ and שָׁחַ֛ט šāḥˈaṭ שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] בֶּ֥ן bˌen בֵּן son הַ ha הַ the בָּקָ֖ר bbāqˌār בָּקָר cattle לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ֠ wᵊ וְ and הִקְרִיבוּ hiqrîvˌû קרב approach בְּנֵ֨י bᵊnˌê בֵּן son אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron הַֽ hˈa הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֔ם ddˈām דָּם blood וְ wᵊ וְ and זָרְק֨וּ zārᵊqˌû זרק toss אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֤ם ddˈām דָּם blood עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar סָבִ֔יב sāvˈîv סָבִיב surrounding אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
1:5. immolabitque vitulum coram Domino et offerent filii Aaron sacerdotes sanguinem eius fundentes super altaris circuitum quod est ante ostium tabernaculiAnd he shall immolate the calf before the Lord: and the priests the sons of Aaron shall offer the blood thereof, pouring it round about the altar, which is before the door of the tabernacle.
5. And he shall kill the bullock before the LORD: and Aaron’s sons, the priests, shall present the blood, and sprinkle the blood round about upon the altar that is at the door of the tent of meeting.
1:5. And he shall kill the bullock before the LORD: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that [is by] the door of the tabernacle of the congregation.
1:5. And he shall immolate the calf in the sight of the Lord. And the priests, the sons of Aaron, shall offer its blood, pouring it all around the altar, which is before the door of the tabernacle.
And he shall kill the bullock before the LORD: and the priests, Aaron' s sons, shall bring the blood, and sprinkle the blood round about upon the altar that [is by] the door of the tabernacle of the congregation:

5: и заколет тельца пред Господом; сыны же Аароновы, священники, принесут кровь и покропят кровью со всех сторон на жертвенник, который у входа скинии собрания;
1:5
καὶ και and; even
σφάξουσι σφαζω slaughter
τὸν ο the
μόσχον μοσχος calf
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
προσοίσουσιν προσφερω offer; bring to
οἱ ο the
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
οἱ ο the
ἱερεῖς ιερευς priest
τὸ ο the
αἷμα αιμα blood; bloodstreams
καὶ και and; even
προσχεοῦσιν προσχεω the
αἷμα αιμα blood; bloodstreams
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κύκλῳ κυκλω circling; in a circle
τὸ ο the
ἐπὶ επι in; on
τῶν ο the
θυρῶν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
1:5
וְ wᵊ וְ and
שָׁחַ֛ט šāḥˈaṭ שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
בֶּ֥ן bˌen בֵּן son
הַ ha הַ the
בָּקָ֖ר bbāqˌār בָּקָר cattle
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ֠ wᵊ וְ and
הִקְרִיבוּ hiqrîvˌû קרב approach
בְּנֵ֨י bᵊnˌê בֵּן son
אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron
הַֽ hˈa הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
וְ wᵊ וְ and
זָרְק֨וּ zārᵊqˌû זרק toss
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֤ם ddˈām דָּם blood
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
סָבִ֔יב sāvˈîv סָבִיב surrounding
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
1:5. immolabitque vitulum coram Domino et offerent filii Aaron sacerdotes sanguinem eius fundentes super altaris circuitum quod est ante ostium tabernaculi
And he shall immolate the calf before the Lord: and the priests the sons of Aaron shall offer the blood thereof, pouring it round about the altar, which is before the door of the tabernacle.
1:5. And he shall kill the bullock before the LORD: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that [is by] the door of the tabernacle of the congregation.
1:5. And he shall immolate the calf in the sight of the Lord. And the priests, the sons of Aaron, shall offer its blood, pouring it all around the altar, which is before the door of the tabernacle.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Следующий акт, совершавшийся также приносящим жертву, заклание (schechitah), следовавшее немедленно после произнесения последнего слова исповедания. Могли жертвователю в этом помогать левиты, как особенно бывало это при стечении множества жертв, в праздники (ср. 2: Пар XXIX:24, 34; XXX:17; XXXV:14), когда в заклании участвовали и священники. Местом заклания была обычно северная сторона жертвенника всесожжений — не вследствие верования древних в обитание Божества на севере (Эвальд), а как единственно свободная, незанятая сторона, а также, может быть, по символическому значению севера — синонима мрака, холода и смерти (Толюкк). О роде и способе заклания в библ. тексте не говорится, исключая заклания птиц; подробные и точные узаконения традиции насчет этого сводятся к тому, чтобы животному причинялось возможно меньше страдания: порез совершался большим острым ножом, который разом перерезывал и пищевое, и дыхательное горло, и чтобы кровь вытекала быстро и не терялась. Символическое значение акта заклания заключалось в идеях: 1) смерть есть оброк греха (Рим VI:2–3) и 2) без пролития крови не бывает прощения грехов (Eвp IX:22; Иc LIII:12), идеях, проникавших весь Ветхий Завет (Быт II:17; III:17; Ис XXXIV:6; Иер L:27: и др.) и предуказывавших Жертву Крестную. Заклание было последним действием приносителя; теперь начинал действовать священник. Подставив большую чашу (с 2: ручками), священник собирал в нее текущую из раны животного кровь и совершал кровекропление (zeriqah) со всех сторон жертвенника, по преданию: сперва на северо-восточный угол жертвенника, и окроплял две стороны жертвенника, северную и восточную, затем на юго-западный, причем окроплялись стороны южная и западная. Под кровекроплением, впрочем, разумеется всякое употребление жертвенной крови, неодинаковое по различию рода жертв и по степени интенсивности умилостивительного момента (кропились бока жертвенника всесожжений или только роги его, или роги кадильного алтаря и место против завесы во святилище, или, наконец, ковчег завета во святом святых). Остаток крови выливался к подножию жертвенника. Здесь в Соломоновом храме были устроены две сточные трубы, через которые кровь стекала в поток Кедронский (отсюда брали ее для полеудобрения). Иудейская традиция рассматривала кропление, как «radix et principium» жертвоприношения, и жертву, при которой кропление совершал мирянин, считали недействительною (Мишна, Зебахим II:7). Очистительная сила крови и кропление ею связана с тем библейским воззрением, что кровь есть седалище души и жизни животного, и жертвенное пролитие ее имеет искупительную силу за грехи людей (Лев XVII:11), конечно, в силу преобразовательного значения жертвы ветхозаветной по отношению к искупительной смерти Христовой (ср. Евр X:4).
Albert Barnes: Notes on the Bible - 1834
1:5: And he shall kill the bullock - Tradition states that before the laying on of the hand, the victim was bound by a cord to a ring on the north side of the altar; as the words of the prayer were ended, the throat was cut and the blood received into a bowl held by an assistant.
Sprinkle the blood - Rather, throw the blood, so as to make the liquid cover a considerable surface. (The Christian significance of this typical action is referred to in Heb 12:24; Pe1 1:2.)
By the door of the tabernacle - At the entrance of the tent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: kill: Lev 1:11, Lev 3:2, Lev 3:8, Lev 3:13, Lev 16:15; Ch2 29:22-24; Mic 6:6
the priests: Lev 1:11, Lev 1:15; Ch2 35:11; Heb 10:11
sprinkle: Lev 1:11, Lev 3:2, Lev 3:8, Lev 3:13; Exo 24:6-8, Exo 29:16; Num 18:17; Ch2 35:11; Isa 52:15; Eze 36:25; Heb 12:24; Pe1 1:2
Geneva 1599
1:5 And (d) he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the (e) altar that [is by] the door of the tabernacle of the congregation.
(d) A priest of the Levites.
(e) Of the burnt offering, (Ex 27:1).
John Gill
1:5 And he shall kill the bullock before the Lord,.... That is, the man that brings the burnt offering, for no other is yet spoken of; and according to the traditions of the elders (h), killing of the sacrifice was right when done by strangers, by women, and by servants, and by unclean persons, even in the most holy things so be it that the unclean did not touch the flesh; and it is observed (i), that the service of the priest begins in the next clause, killing being lawful by him that was not a priest, according to the Targum of Jonathan, the butcher; but Aben Ezra interprets it of the priests, and certain it is, that the burnt offerings of the fowls were killed by the priests, Lev 1:15 and the Septuagint version renders it, "and they shall kill": but be this as it will, the burnt offering was to be killed in the court before the Lord; and this was typical of the death of Christ, who, according to these types, as well as to other prophecies, was to die for the sins of men, and accordingly did; and if this was the proprietor and not the priest that killed the sacrifice, it may denote that the sins of God's people, for whom Christ's sacrifice was offered up, were the cause of his death:
and the priests, Aaron's sons, shall bring the blood: in vessels or basins, as the Targum of Jonathan adds, into which they received it when slain:
and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation; which was the altar of burnt offering, and not the altar of incense, as appears by the situation of it, see Ex 40:5 and the blood was sprinkled all around the altar with two sprinklings: the rule in the Misnah is (k); the slaying of the burnt offering is in the north, and the reception of its blood into the ministering vessels is in the north, and its blood ought to have two sprinklings, which answer to four; which Maimonides (l) explains thus; because it is said "round about", it must needs be that the sprinklings should comprehend the four sides of the altar; and this is done when the two sprinklings are upon the two horns, which are diametrically opposite; and this is what is meant, "which are four"; the sense is, that those two should include the four sides, and the two opposite horns were the northeast and the southwest, as he and other Jewish writers observe (m), and which he expresses more clearly elsewhere (n): when the priest took the blood in the basin, he sprinkled out of it in the basin, two sprinklings upon the two corners of the altar opposite from it; and he ordered it so to sprinkle the blood upon the horn, that the blood might surround the corners in the form of the Greek letter "gamma" (o); so that the blood of the two sprinklings might be found upon the four sides of the altar; because it is said of the burnt offerings, and of the peace offerings "round about"; and this is the law for the trespass offering, and the rest of the blood was poured out at the bottom southward: now this was always done by a priest, for though the bullock might be killed by a stranger, as Gersom on the place observes, yet its blood must be sprinkled by a priest; and it is the note of Aben Ezra, that this might be done by many, and therefore it is said, the "priests, Aaron's sons", when the slaying of it was only by one. The "altar" on which the blood was sprinkled typified the divinity of Christ, which gave virtue to his blood, whereby it made atonement for sin; and in allusion to this rite Christ's blood is called "the blood of sprinkling", 1Pet 1:2 Heb 12:24 which being sprinkled on the heart by the Spirit of God clears it from an evil conscience, and purges the conscience from dead works, and speaks peace and pardon there, Heb 10:22.
(h) Misn. Zebachim, c. 3. sect. 1. & Maimon. in ib. T. Bab. Yoma, fol. 27. 1. & Zebachim, fol. 32. 1. & Menachot, fol. 19. 1. (i) Bartenora in Misn. Zebachim, ib. (k) Misn. Zebachim, c. 5. sect. 4. (l) Perush in ib. (m) Jarchi, Bartenora, & Yom Tob, in ib. (n) Hilchot Korbanot, c. 5. sect. 6. (o) Vid. T. Bab. Zebachim, fol. 53. 2.
John Wesley
1:5 And he - Either, the offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as Jn 4:1-2. the priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood - Which was done in a considerable quantity, and whereby was signified, That the offerer deserved to have his blood spilt in that manner. That the blood of Christ should be poured forth for sinners, and that this was the only mean of their reconciliation to God, and acceptance with him.
Robert Jamieson, A. R. Fausset and David Brown
1:5 he shall kill the bullock--The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites.
before the Lord--on the spot where the hands had been laid upon the animal's head, on the north side of the altar.
sprinkle the blood--This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it--the application of the atonement--made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.
1:61:6: Եւ մորթեսցեն զողջակէզն. եւ անդամ անդա՛մ յօշեսցեն զնա։
6 Ողջակիզուելիք անասունը մորթազերծ անելուց յետոյ թող բաժանեն մասերի:
6 Ողջակէզին մորթը թող հանէ՛ ու կտոր կտոր ընէ՛ ողջակէզը։
Եւ [8]մորթեսցեն զողջակէզն, եւ անդամ անդամ [9]յօշեսցեն զնա:

1:6: Եւ մորթեսցեն զողջակէզն. եւ անդամ անդա՛մ յօշեսցեն զնա։
6 Ողջակիզուելիք անասունը մորթազերծ անելուց յետոյ թող բաժանեն մասերի:
6 Ողջակէզին մորթը թող հանէ՛ ու կտոր կտոր ընէ՛ ողջակէզը։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: и снимет кожу с [жертвы] всесожжения и рассечет ее на части;
1:6 καὶ και and; even ἐκδείραντες εκδερω the ὁλοκαύτωμα ολοκαυτωμα whole offering μελιοῦσιν μελιζω he; him κατὰ κατα down; by μέλη μελος member
1:6 וְ wᵊ וְ and הִפְשִׁ֖יט hifšˌîṭ פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and נִתַּ֥ח nittˌaḥ נתח cut אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] לִ li לְ to נְתָחֶֽיהָ׃ nᵊṯāḥˈeʸhā נֵתַח piece
1:6. detractaque pelle hostiae artus in frusta concidentAnd when they have flayed the victim, they shall cut the joints into pieces:
6. And he shall flay the burnt offering, and cut it into its pieces.
1:6. And he shall flay the burnt offering, and cut it into his pieces.
1:6. And having pulled away the skin of the victim, they shall cut up the joints into pieces,
And he shall flay the burnt offering, and cut it into his pieces:

6: и снимет кожу с [жертвы] всесожжения и рассечет ее на части;
1:6
καὶ και and; even
ἐκδείραντες εκδερω the
ὁλοκαύτωμα ολοκαυτωμα whole offering
μελιοῦσιν μελιζω he; him
κατὰ κατα down; by
μέλη μελος member
1:6
וְ wᵊ וְ and
הִפְשִׁ֖יט hifšˌîṭ פשׁט strip off
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
נִתַּ֥ח nittˌaḥ נתח cut
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
לִ li לְ to
נְתָחֶֽיהָ׃ nᵊṯāḥˈeʸhā נֵתַח piece
1:6. detractaque pelle hostiae artus in frusta concident
And when they have flayed the victim, they shall cut the joints into pieces:
1:6. And he shall flay the burnt offering, and cut it into his pieces.
1:6. And having pulled away the skin of the victim, they shall cut up the joints into pieces,
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Adam Clarke: Commentary on the Bible - 1831
1:6: He shall flay - Probably meaning the person who brought the sacrifice, who, according to some of the rabbins, killed, flayed, cut up, and washed the sacrifice, and then presented the parts and the blood to the priest, that he might burn the one, and sprinkle the other upon the altar. But it is certain that the priests also, and the Levites, flayed the victims, and the priest had the skin to himself; see Lev 7:8, and Ch2 29:34. The red heifer alone was not flayed, but the whole body, with the skin, etc., consumed with fire. See Num 19:5.
Albert Barnes: Notes on the Bible - 1834
1:6: And he shall flay - The sacrificer, or his assistant, had to skin and cut up the victim. The hide was the gratuity of the officiating priest. Lev 7:8.
His pieces - That is, its proper pieces, the parts into which it was usual for a sacrificed animal to be divided.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Lev 7:8; Gen 3:21
John Gill
1:6 And he shall flay the burnt offering,.... Take off its skin; this was the only part of it that was not burnt, and was the property of the priest, Lev 7:8 but who this was done by is not so manifest, since it is in the singular number "he", and seems to be the bringer of the offering; for Aaron's sons, the priests that sprinkled the blood, are spoken of plurally; and agreeably, Gersom observes, that the flaying of the burnt offering and cutting it in pieces were lawful to be done by a stranger; but Aben Ezra interprets "he" of the priest; and the Septuagint and Samaritan versions read in the plural number, "they shall flay", &c. and this was the work of the priests, and who were sometimes helped in it by their brethren, the Levites, 2Chron 29:34 and as this follows upon the sprinkling of the blood, it was never done till that was; the rule is, they do not flay them (the sacrifices) until the blood is sprinkled, except the sin offerings, which are burnt, for they do not flay them at all (p). The flaying of the burnt offering may denote the very great sufferings of Christ, when he was stripped of his clothes, and his back was given to the smiters, and his cheeks to them that plucked off the hair; and the skin of the sacrifice, which belonged to the priest, may be an emblem of the righteousness of Christ, and which also was signified by the coats of skins the Lord God made for Adam and Eve, Gen 3:21 that robe of righteousness, and garments of salvation, which all that are made kings and priests to God are clothed with:
and cut it into his pieces; which was done while he was flaying it, and after this manner, as Maimonides relates (q), he flays until he comes to the breast, and then he cuts off the head, then its legs, and finishes the flaying; then he rends the heart, and brings out its blood; then he cuts off the hands, and goes to the right foot, and cuts off that, and after that he cuts down the beast until its bowels are discovered; he takes the knife and separates the lights from the liver, and the caul of the liver from the liver, and does not remove the liver out of its place; and he goes up to the right side, and cuts and descends to the backbone, and he does not go to the backbone until he comes to the two tender ribs; he comes to the neck, and leaves in it two ribs here and two ribs there; he cuts it and comes to the left side, and leaves in it two tender ribs above and two tender ribs below; then he comes to the point of the backbone, he cuts it, and gives it and the tail, and the caul of the liver, and the two kidneys with it; he takes the left foot and gives it to another; and according to this order they flay and cut in pieces the burnt offering of the cattle; and these are the pieces spoken of in the law, Lev 1:6 some apply this to the ministers of the Gospel, rightly dividing the word of God, and to the effect the word has in dividing asunder soul and spirit; but it is best to apply it to Christ, either to the evidence given of him in the Gospel, in which he is clearly set forth in his person, natures, and offices, and in all the parts and branches thereof; where every thing is naked and open to view, as the creature was when thus cut up; or rather to his sufferings, which he endured in every part of his body, from head to foot.
(p) Hilchot Korbanot, c. 5. sect. 18. (q) Ib. c. 6. sect. 5, 6, 7, 8, 9. Vid. Misnah Tamid, c. 4. sect. 2, 3.
John Wesley
1:6 Pieces - Namely, the head, and fat, and inwards, and legs, Lev 1:8-9.
1:71:7: Եւ դիցեն որդիքն Ահարոնի քահանայքն հո՛ւր ՚ի վերայ սեղանոյն. եւ կուտեսցե՛ն փա՛յտ ՚ի վերայ հրոյն։ Եւ դիցեն որդիքն Ահարոնի քահանայքն
7 Քահանաները՝ Ահարոնի որդիները, զոհասեղանի վրայ կրակ թող վառեն եւ փայտ դիզեն կրակի վրայ: Ահարոնի որդիները՝ քահանաները,
7 Ահարոն քահանային որդիները սեղանին վրայ կրակ թող դնեն ու կրակին վրայ փայտեր շարեն։
Եւ դիցեն որդիքն Ահարոնի քահանայքն հուր ի վերայ սեղանոյն, եւ կուտեսցեն փայտ ի վերայ հրոյն:

1:7: Եւ դիցեն որդիքն Ահարոնի քահանայքն հո՛ւր ՚ի վերայ սեղանոյն. եւ կուտեսցե՛ն փա՛յտ ՚ի վերայ հրոյն։ Եւ դիցեն որդիքն Ահարոնի քահանայքն
7 Քահանաները՝ Ահարոնի որդիները, զոհասեղանի վրայ կրակ թող վառեն եւ փայտ դիզեն կրակի վրայ: Ահարոնի որդիները՝ քահանաները,
7 Ահարոն քահանային որդիները սեղանին վրայ կրակ թող դնեն ու կրակին վրայ փայտեր շարեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: сыны же Аароновы, священники, положат на жертвенник огонь и на огне разложат дрова;
1:7 καὶ και and; even ἐπιθήσουσιν επιτιθημι put on; put another οἱ ο the υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron οἱ ο the ἱερεῖς ιερευς priest πῦρ πυρ fire ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπιστοιβάσουσιν επιστοιβαζω wood; timber ἐπὶ επι in; on τὸ ο the πῦρ πυρ fire
1:7 וְ֠ wᵊ וְ and נָתְנוּ nāṯᵊnˌû נתן give בְּנֵ֨י bᵊnˌê בֵּן son אַהֲרֹ֧ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest אֵ֖שׁ ʔˌēš אֵשׁ fire עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and עָרְכ֥וּ ʕārᵊḵˌû ערך arrange עֵצִ֖ים ʕēṣˌîm עֵץ tree עַל־ ʕal- עַל upon הָ hā הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
1:7. et subicient in altari ignem strue lignorum ante conpositaAnd shall put fire on the altar, having before laid in order a pile of wood.
7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire:
1:7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:
1:7. and they shall toss fire under the altar, having arranged beforehand a stack of wood.
And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:

7: сыны же Аароновы, священники, положат на жертвенник огонь и на огне разложат дрова;
1:7
καὶ και and; even
ἐπιθήσουσιν επιτιθημι put on; put another
οἱ ο the
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
οἱ ο the
ἱερεῖς ιερευς priest
πῦρ πυρ fire
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἐπιστοιβάσουσιν επιστοιβαζω wood; timber
ἐπὶ επι in; on
τὸ ο the
πῦρ πυρ fire
1:7
וְ֠ wᵊ וְ and
נָתְנוּ nāṯᵊnˌû נתן give
בְּנֵ֨י bᵊnˌê בֵּן son
אַהֲרֹ֧ן ʔahᵃrˈōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
אֵ֖שׁ ʔˌēš אֵשׁ fire
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
עָרְכ֥וּ ʕārᵊḵˌû ערך arrange
עֵצִ֖ים ʕēṣˌîm עֵץ tree
עַל־ ʕal- עַל upon
הָ הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
1:7. et subicient in altari ignem strue lignorum ante conposita
And shall put fire on the altar, having before laid in order a pile of wood.
1:7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:
1:7. and they shall toss fire under the altar, having arranged beforehand a stack of wood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: По снятии с животного кожи (ст. 6), всегда принадлежавшей служащему священнику (Лев VII:8), который обычно совершал и снятие кожи (2: Пар ХХIX:24), и рассечении на отдельные части, последние складывались в известном порядке (по традиции, задние части внизу, а сверху всего голова), все мясо обсыпалось солью (II:13; Иез XLIII:24; Мк IX:49), по преданию, непременно «содомскою», т. е. добытою из Мертвого моря, — на жертвеннике разводился огонь, и сжигал всю жертву (hiqtir, ст. 9, 13, 15, 17). Евр гл. hiqtir (от qatar) употребляется исключительно о «сожигании фимиама», «возжжении светильников» в храме и «сжигании жертвы на алтаре», и, в отличие от гл. saraph — сожигать, испепелять (напр., жертвы не на алтаре храма, а вне стана, — Лев IV:12; Чис XIX:5: и др.), означает восхождение гор, поднятие к Богу «собственной эссенции» (Куртц) жертвы, как «благоухания приятного Иегове». Частнее, поскольку материальный дар приносителя символизировал его духовное настроение, акт сожжения означал предание жертвователем себя самого Богу, с другой же стороны — и принятие жертвы Иеговою (ср. Суд XIII:23), что в известных случаях знаменовалось нарочитым, чудесным ниспосланием огня с неба самим Иеговою (Лев IX:24; Суд VI:21; 3: Цар ХVIII:38).
Adam Clarke: Commentary on the Bible - 1831
1:7: Put fire - The fire that came out of the tabernacle from before the Lord, and which was kept perpetually burning; see Lev 9:24. Nor was it lawful to use any other fire in the service of God. See the case of Nadab and Abihu, Leviticus 10 (note).
Albert Barnes: Notes on the Bible - 1834
1:7: Put fire upon the altar - This must specifically refer to the first burnt-offering on the newly-constructed altar. The rule was afterward to be, "it shall never go out," Lev 6:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: fire: Lev 6:12, Lev 6:13, Lev 9:24, Lev 10:1; Ch1 21:26; Ch2 7:1; Mal 1:10
lay: Gen 22:9; Neh 13:31
John Gill
1:7 And the sons of Aaron the priest shall put fire upon the altar,.... The fire of the altar originally came down from heaven, and consumed the sacrifice, and which was a token of God's acceptance of it, see Lev 9:24 and this fire was kept burning continually upon the altar, Lev 6:12 and yet the Jewish writers say, it was the command of God, according to this passage, that fire should be brought from another place and put here; Jarchi's note on the text is,"though fire came down from heaven, it was commanded to bring it from a common or private place:''and Maimonides (r) says the same thing, and so it is often said in the Talmud (s); and this, as Gersom observes, was not done by any but a priest in the time of his priesthood, or when clothed with his priestly garments; and so in the Talmud it is said, that the putting fire upon the altar belonged to the priesthood, but not flaying or cutting in pieces (t): this fire denoted the wrath of God, revealed from heaven against all unrighteousness and ungodliness of men, and which is the everlasting fire prepared for the devil and his angels, and all the workers of iniquity; and which Christ endured for his people in human nature, when he bore their sins, and became a whole burnt offering for them:
and lay the wood in order upon the fire; the wood for the sacrifice was an offering of the people, brought to the temple at the times appointed, Neh 10:34 where was a place called , "the wood room", or "wood chamber", and which was in the northeast part of the court of the women; and here such priests as had blemishes wormed the wood, or searched the wood for worms; for whatsoever wood had a worm found in it, it was not fit to be laid upon the altar; and it was from hence the priests fetched the wood and laid it on the altar (u); for a private person might not bring it from his own house for his offering (w), though it was provided by the congregation (x), and brought thither by private persons; and it might be any sort of wood but that of the vine and olive (y), which were not used, because they did not burn well, and were soon reduced to ashes; and because such a consumption would be made of such useful trees hereby, that there would be no wine or oil in the land of Israel, so necessary for private and religious uses. The Vulgate Latin version renders it, "the pile of wood being laid before": that is, before the fire was put upon the altar; but this is contrary to the text, for the wood was laid upon the fire, and therefore the fire must be first; the case seems to be this, the fire was first kindled, and then the wood laid in order upon it.
(r) Hilchot. Tamidin, c. 2. sect. 1. (s) T. Bab. Erubin, fol. 63. 1. Yoma, fol. 21. 2. & 53. 1. (t) T. Bab. Yoma, fol. 26. 2. Vid. T. Bab. Zebachim, fol. 18. 1. (u) Misn. Middot, c. 2. sect. 5. (w) Issure Mizbeach, c. 5. sect. 13. T. Bab. Cholin, fol. 27. 1. (x) T. Bab. Menachot, fol. 22. 1. (y) Misn. Tamid, c. 2. sect. 3. & T. Bab. Tamid, fol. 29. 2.
John Wesley
1:7 Put fire - Or, dispose the fire, that is, blow it up, and put it together, so as it might be fit for the present work. For the fire there used and allowed came down from heaven, Lev 9:24, and was to be carefully preserved there, and all other fire was forbidden, Lev 10:1, &c.
1:81:8: զանդամաթիւն եւ զգլուխն, եւ զճարպն ՚ի վերայ փայտին որ կայցէ ՚ի վերայ հրոյն որ է ՚ի ※ սեղանն[890]։ [890] Ոմանք. ՚Ի վերայ հրոյ սեղանոյն։ եւ ոմանք. ՚ի վերայ հրոյ ՚ի սեղանի անդ։
8[1] կտրտուած մասերը, գլուխն ու ճարպը թող դնեն զոհասեղանի կրակի համար դիզուած փայտի վրայ:[1] 1. Այլ բնագրերում 8-րդ համարն սկսւում է 7-րդ համարի կրակի վրայ բառերից յետոյ:
8 Ահարոնին որդիները՝ քահանաները՝ սեղանը եղած կրակին վրայ փայտերուն վրայ պէտք է շարեն կտորները, գլուխը ու ճարպը.
Եւ դիցեն որդիքն Ահարոնի քահանայքն զանդամաթիւն եւ զգլուխն եւ զճարպն ի վերայ փայտին որ կայցէ ի վերայ հրոյ սեղանոյն:

1:8: զանդամաթիւն եւ զգլուխն, եւ զճարպն ՚ի վերայ փայտին որ կայցէ ՚ի վերայ հրոյն որ է ՚ի ※ սեղանն[890]։
[890] Ոմանք. ՚Ի վերայ հրոյ սեղանոյն։ եւ ոմանք. ՚ի վերայ հրոյ ՚ի սեղանի անդ։
8[1] կտրտուած մասերը, գլուխն ու ճարպը թող դնեն զոհասեղանի կրակի համար դիզուած փայտի վրայ:
[1] 1. Այլ բնագրերում 8-րդ համարն սկսւում է 7-րդ համարի կրակի վրայ բառերից յետոյ:
8 Ահարոնին որդիները՝ քահանաները՝ սեղանը եղած կրակին վրայ փայտերուն վրայ պէտք է շարեն կտորները, գլուխը ու ճարպը.
zohrab-1805▾ eastern-1994▾ western am▾
1:88: и разложат сыны Аароновы, священники, части, голову и тук на дровах, которые на огне, на жертвеннике;
1:8 καὶ και and; even ἐπιστοιβάσουσιν επιστοιβαζω the υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron οἱ ο the ἱερεῖς ιερευς priest τὰ ο the διχοτομήματα διχοτομημα and; even τὴν ο the κεφαλὴν κεφαλη head; top καὶ και and; even τὸ ο the στέαρ στεαρ in; on τὰ ο the ξύλα ξυλον wood; timber τὰ ο the ἐπὶ επι in; on τοῦ ο the πυρὸς πυρ fire τὰ ο the ὄντα ειμι be ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
1:8 וְ wᵊ וְ and עָרְכ֗וּ ʕārᵊḵˈû ערך arrange בְּנֵ֤י bᵊnˈê בֵּן son אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest אֵ֚ת ˈʔēṯ אֵת [object marker] הַ ha הַ the נְּתָחִ֔ים nnᵊṯāḥˈîm נֵתַח piece אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רֹ֖אשׁ rˌōš רֹאשׁ head וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֑דֶר ppˈāḏer פֶּדֶר kidney-fat עַל־ ʕal- עַל upon הָ hā הַ the עֵצִים֙ ʕēṣîm עֵץ tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:8. et membra quae caesa sunt desuper ordinantes caput videlicet et cuncta quae adherent iecoriAnd they shall lay the parts that are cut out in order thereupon: to wit, the head, and all things that cleave to the liver;
8. and Aaron’s sons, the priests, shall lay the pieces, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
1:8. And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that [is] on the fire which [is] upon the altar:
1:8. And they shall lay the parts which are cut up in order upon it: namely, the head, and all the things that adjoin to the liver,
And the priests, Aaron' s sons, shall lay the parts, the head, and the fat, in order upon the wood that [is] on the fire which [is] upon the altar:

8: и разложат сыны Аароновы, священники, части, голову и тук на дровах, которые на огне, на жертвеннике;
1:8
καὶ και and; even
ἐπιστοιβάσουσιν επιστοιβαζω the
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
οἱ ο the
ἱερεῖς ιερευς priest
τὰ ο the
διχοτομήματα διχοτομημα and; even
τὴν ο the
κεφαλὴν κεφαλη head; top
καὶ και and; even
τὸ ο the
στέαρ στεαρ in; on
τὰ ο the
ξύλα ξυλον wood; timber
τὰ ο the
ἐπὶ επι in; on
τοῦ ο the
πυρὸς πυρ fire
τὰ ο the
ὄντα ειμι be
ἐπὶ επι in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
1:8
וְ wᵊ וְ and
עָרְכ֗וּ ʕārᵊḵˈû ערך arrange
בְּנֵ֤י bᵊnˈê בֵּן son
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
אֵ֚ת ˈʔēṯ אֵת [object marker]
הַ ha הַ the
נְּתָחִ֔ים nnᵊṯāḥˈîm נֵתַח piece
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רֹ֖אשׁ rˌōš רֹאשׁ head
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֑דֶר ppˈāḏer פֶּדֶר kidney-fat
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִים֙ ʕēṣîm עֵץ tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:8. et membra quae caesa sunt desuper ordinantes caput videlicet et cuncta quae adherent iecori
And they shall lay the parts that are cut out in order thereupon: to wit, the head, and all things that cleave to the liver;
1:8. And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that [is] on the fire which [is] upon the altar:
1:8. And they shall lay the parts which are cut up in order upon it: namely, the head, and all the things that adjoin to the liver,
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Adam Clarke: Commentary on the Bible - 1831
1:8: The priests - shall lay the parts - The sacrifice was divided according to its larger joints.
1. After its blood was poured out, and the skin removed, the head was cut off.
2. They then opened it and took out the omentum, or caul, that invests the intestines.
3. They took out the intestines with the mesentery, and washed them well, as also the fat.
4. They then placed the four quarters upon the altar, covered them with the fat, laid the remains of the intestines upon them, and then laid the head above all.
5. The sacred fire was then applied, and the whole mass was consumed. This was the holocaust, or complete burnt-offering.
Albert Barnes: Notes on the Bible - 1834
1:8: The parts of the victim were then salted by the priest in conformity with the rule, Lev 2:13; Eze 43:24; Mar 9:49, and placed IN ORDER upon the wood, i. e. in the same relation to each other that they had in the living animal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Lev 8:18-21, Lev 9:13, Lev 9:14; Exo 29:17, Exo 29:18; Kg1 18:23, Kg1 18:33
John Gill
1:8 And the priests, Aaron's sons, shall lay the parts,.... That were cut in pieces, Lev 1:6 some of which are particularly mentioned:
the head and the fat; the head which was cut off, and the body, the trunk of it; so, Aben Ezra says, the wise men interpret the word "fat", which is only used here and in Lev 1:12 and which he thinks is right; though others take it to be the fat caul, or midriff, which parts the entrails; and the Targum of Jonathan renders it, the covering of fat: these are particularly mentioned, but include in general the rest of the pieces, which were laid:
in order upon the wood that is on the fire which is upon the altar; this disposition of the several parts of the burnt offering upon the altar signifies the laying of Christ upon the cross, and the disposition of his head, his hands, and feet there; according to the usual order of crucifixion: the skin, as before observed, was not burnt, but was the property of the priest, and the sinew that shrunk was taken away, and cast upon the ashes in the middle of the altar (z).
(z) Ib. Maaseh Hakorbanot, c. 6. sect. 4.
John Wesley
1:8 The fat - All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily.
Robert Jamieson, A. R. Fausset and David Brown
1:8 the fat--that about the kidneys especially, which is called "suet."
1:91:9: Եւ զփորոտին եւ զոտսն լուասցեն ջրով. եւ դիցեն քահանայքն զամենայն ՚ի վերայ սեղանոյն. զի ողջակէ՛զ զոհի է ՚ի հոտ անուշից Տեառն։
9 Փորոտիքն ու ոտքերը թող լուանան ջրով, քահանաներն այդ բոլորը թող դնեն զոհասեղանի վրայ, որովհետեւ ողջակիզուող զոհը Տիրոջ համար անուշահոտ է:
9 Բայց անոր փորոտիքն ու ոտքերը ջրով պէտք է լուայ եւ քահանան բոլորը պէտք է այրէ սեղանին վրայ, ողջակէզ ու Տէրոջը անուշահոտ պատարագ ընելու համար։
Եւ զփորոտին եւ զոտսն [10]լուասցեն ջրով. եւ դիցեն քահանայքն`` զամենայն ի վերայ սեղանոյն. զի ողջակէզ զոհի է ի հոտ անուշից Տեառն:

1:9: Եւ զփորոտին եւ զոտսն լուասցեն ջրով. եւ դիցեն քահանայքն զամենայն ՚ի վերայ սեղանոյն. զի ողջակէ՛զ զոհի է ՚ի հոտ անուշից Տեառն։
9 Փորոտիքն ու ոտքերը թող լուանան ջրով, քահանաներն այդ բոլորը թող դնեն զոհասեղանի վրայ, որովհետեւ ողջակիզուող զոհը Տիրոջ համար անուշահոտ է:
9 Բայց անոր փորոտիքն ու ոտքերը ջրով պէտք է լուայ եւ քահանան բոլորը պէտք է այրէ սեղանին վրայ, ողջակէզ ու Տէրոջը անուշահոտ պատարագ ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: а внутренности [жертвы] и ноги ее вымоет он водою, и сожжет священник все на жертвеннике: [это] всесожжение, жертва, благоухание, приятное Господу.
1:9 τὰ ο the δὲ δε though; while ἐγκοίλια εγκοιλιος and; even τοὺς ο the πόδας πους foot; pace πλυνοῦσιν πλυνω launder; wash ὕδατι υδωρ water καὶ και and; even ἐπιθήσουσιν επιτιθημι put on; put another οἱ ο the ἱερεῖς ιερευς priest τὰ ο the πάντα πας all; every ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κάρπωμά καρπωμα be θυσία θυσια immolation; sacrifice ὀσμὴ οσμη scent εὐωδίας ευωδια fragrance τῷ ο the κυρίῳ κυριος lord; master
1:9 וְ wᵊ וְ and קִרְבֹּ֥ו qirbˌô קֶרֶב interior וּ û וְ and כְרָעָ֖יו ḵᵊrāʕˌāʸw כְּרָעַיִם shank יִרְחַ֣ץ yirḥˈaṣ רחץ wash בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and הִקְטִ֨יר hiqṭˌîr קטר smoke הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּל֙ kkˌōl כֹּל whole הַ ha הַ the מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar עֹלָ֛ה ʕōlˈā עֹלָה burnt-offering אִשֵּׁ֥ה ʔiššˌē אִשֶּׁה fire offering רֵֽיחַ־ rˈêₐḥ- רֵיחַ scent נִיחֹ֖וחַ nîḥˌôₐḥ נִיחֹחַ smell of appeasement לַֽ lˈa לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
1:9. intestinis et pedibus lotis aqua adolebitque ea sacerdos super altare in holocaustum et suavem odorem DominoThe entrails and feet being washed with water. And the priest shall burn them upon the altar for a holocaust, and a sweet savour to the Lord.
9. but its inwards and its legs shall he wash with water: and the priest shall burn the whole on the altar, for a burnt offering, an offering made by fire, of a sweet savour unto the LORD.
1:9. But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1:9. the intestines and feet having been washed with water. And the priest shall burn them on the altar as a holocaust and as a sweet odor to the Lord.
But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD:

9: а внутренности [жертвы] и ноги ее вымоет он водою, и сожжет священник все на жертвеннике: [это] всесожжение, жертва, благоухание, приятное Господу.
1:9
τὰ ο the
δὲ δε though; while
ἐγκοίλια εγκοιλιος and; even
τοὺς ο the
πόδας πους foot; pace
πλυνοῦσιν πλυνω launder; wash
ὕδατι υδωρ water
καὶ και and; even
ἐπιθήσουσιν επιτιθημι put on; put another
οἱ ο the
ἱερεῖς ιερευς priest
τὰ ο the
πάντα πας all; every
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κάρπωμά καρπωμα be
θυσία θυσια immolation; sacrifice
ὀσμὴ οσμη scent
εὐωδίας ευωδια fragrance
τῷ ο the
κυρίῳ κυριος lord; master
1:9
וְ wᵊ וְ and
קִרְבֹּ֥ו qirbˌô קֶרֶב interior
וּ û וְ and
כְרָעָ֖יו ḵᵊrāʕˌāʸw כְּרָעַיִם shank
יִרְחַ֣ץ yirḥˈaṣ רחץ wash
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
הִקְטִ֨יר hiqṭˌîr קטר smoke
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּל֙ kkˌōl כֹּל whole
הַ ha הַ the
מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar
עֹלָ֛ה ʕōlˈā עֹלָה burnt-offering
אִשֵּׁ֥ה ʔiššˌē אִשֶּׁה fire offering
רֵֽיחַ־ rˈêₐḥ- רֵיחַ scent
נִיחֹ֖וחַ nîḥˌôₐḥ נִיחֹחַ smell of appeasement
לַֽ lˈa לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
1:9. intestinis et pedibus lotis aqua adolebitque ea sacerdos super altare in holocaustum et suavem odorem Domino
The entrails and feet being washed with water. And the priest shall burn them upon the altar for a holocaust, and a sweet savour to the Lord.
1:9. But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1:9. the intestines and feet having been washed with water. And the priest shall burn them on the altar as a holocaust and as a sweet odor to the Lord.
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Adam Clarke: Commentary on the Bible - 1831
1:9: An offering - of a sweet savor - אשה ריח ניחוח ishsheh reiach nichoach, a fire-offering, an odour of rest, or, as the Septuagint express it, θυσια οσμη ευωδιας, "a sacrifice for a sweet-smelling savor;" which place St. Paul had evidently in view when he wrote Eph 5:2 : "Christ hath loved us, and hath given himself for us an offering, και θυσιαν - εις οσμην ευωδιας, and a sacrifice, for a sweet-smelling savor," where he uses the same terms as the Septuagint. Hence we find that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world.
Albert Barnes: Notes on the Bible - 1834
1:9: The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint.
The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Lev 24:2; Exo 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Lev 4:12, Lev 4:21; Num 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: inwards: Lev 1:13, Lev 8:21, Lev 9:14; Psa 51:6; Jer 4:14; Mat 23:25-28
burn all: Lev 1:13, Lev 1:17, Lev 3:11; Psa 66:15; Zac 13:7
a sweet: Gen 8:21; Eze 20:28, Eze 20:41; Co2 2:15; Eph 5:2; Phi 4:18
Geneva 1599
1:9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour (f) unto the LORD.
(f) Or a savour of rest, which pacifies the anger of the Lord.
John Gill
1:9 But the inwards and his legs shall he wash in water,.... This was first done in a room in the court of the temple, called , "the room of the washers", or the washing room, where they washed the inwards of the holy things (a); and after that they washed them upon the marble tables between the pillars, where they washed them three times at least (b); and whereas this is said to be done "in water"; Maimonides (c) observes,"not in wine, nor in a mixture of wine and water, nor in other liquids:''the washing of the inwards and legs denoted the internal purity of Christ's heart, and the external holiness of his life and conversation, and the saints' purification by him both in heart and life: with Philo the Jew (d) these things had a mystical meaning; by the washing of the inwards was signified that lusts were to be washed away, and such spots removed as were contracted by surfeiting and drunkenness, very harmful to the lives of men; and by the washing of the feet was signified that we should no more walk upon the earth, but mount up to the air, and pass through that, even to heaven:
and the priest shall burn all on the altar; all the other pieces, as well as the inwards and legs, excepting the skin, which denoted the painful sufferings of Christ, and the extent of them to all parts of his body; and indeed his soul felt the fire of divine wrath, and became an offering for sin:
to be a burnt sacrifice, an offering made by fire; that is, all the parts of the bullock were burnt on the altar, that it might appear to be a whole burnt offering consumed by fire:
of a sweet savour unto the Lord: he accepting of it, and smelling a sweet savour of rest in it, as an atonement for sin, typical of the sacrifice of Christ, which is to God for a sweet smelling savour, Eph 5:2 the Jewish doctors (e) gather from hence, that whether a man offers much or little, it matters not, if his heart is but directed to God; which Maimonides explains thus (f), he that studies in the law, it is all one as if he offered a burnt offering, or a meat offering, or a sin offering, concerning which this phrase is used.
(a) Misn. Middot, c. 5. sect. 2. Maimon Beth Habechirah, c. 5. sect. 17. (b) Ib. c. 3. sect. 5. & Tamid, c. 4. sect. 2. Piske, Tosaphot Middot, Art. 23. (c) Hilchot Hakorbanot, c. 6. sect. 6. Vid. T. Bab. Zebachim, fol. 22. 1. (d) De Victimis, p. 839. (e) Misn. Menachot, c. 13. sect. 11. T. Bab. Shebuot, fol. 15. 1. (f) In Misn. ib.
John Wesley
1:9 But the inwards shall he wash - To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savour.
Robert Jamieson, A. R. Fausset and David Brown
1:9 but his inwards and his legs shall he wash in water, &c.--This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.
a sweet savour unto the Lord--is an expression of the offerer's piety, but especially as a sacrificial type of Christ.
1:101:10: Ապա թէ յոչխարա՛ց իցէ պատարագն Տեառն, ՚ի գառանց եւ յուլոց ողջակէզ, արո՛ւ անարատ մատուցանիցէ զնա։
10 Իսկ եթէ Տիրոջ համար ողջակիզուող մանր եղջերաւոր անասունը գառ կամ ուլ է, թող այն լինի արու եւ ոչ արատաւոր:
10 Եթէ անոր ողջակէզի ընծան հօտերէն, այսինքն ոչխարներէն կամ այծերէն է, արու անարատ պէտք է մատուցանէ։
Ապա թէ [11]յոչխարաց իցէ պատարագն Տեառն, ի գառանց եւ յուլոց`` յողջակէզ, արու անարատ մատուցանիցէ զնա:

1:10: Ապա թէ յոչխարա՛ց իցէ պատարագն Տեառն, ՚ի գառանց եւ յուլոց ողջակէզ, արո՛ւ անարատ մատուցանիցէ զնա։
10 Իսկ եթէ Տիրոջ համար ողջակիզուող մանր եղջերաւոր անասունը գառ կամ ուլ է, թող այն լինի արու եւ ոչ արատաւոր:
10 Եթէ անոր ողջակէզի ընծան հօտերէն, այսինքն ոչխարներէն կամ այծերէն է, արու անարատ պէտք է մատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Если жертва всесожжения его из мелкого скота, из овец, или из коз, пусть принесет ее мужеского пола, без порока.
1:10 ἐὰν εαν and if; unless δὲ δε though; while ἀπὸ απο from; away τῶν ο the προβάτων προβατον sheep τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him τῷ ο the κυρίῳ κυριος lord; master ἀπό απο from; away τε τε both; and τῶν ο the ἀρνῶν αρην lamb καὶ και and; even τῶν ο the ἐρίφων εριφος kid εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering ἄρσεν αρσην male ἄμωμον αμωμος flawless; blameless προσάξει προσαγω lead toward; head toward αὐτὸ αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another τὴν ο the χεῖρα χειρ hand ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him
1:10 וְ wᵊ וְ and אִם־ ʔim- אִם if מִן־ min- מִן from הַ ha הַ the צֹּ֨אן ṣṣˌōn צֹאן cattle קָרְבָּנֹ֧ו qorbānˈô קָרְבָּן offering מִן־ min- מִן from הַ ha הַ the כְּשָׂבִ֛ים kkᵊśāvˈîm כֶּשֶׂב young ram אֹ֥ו ʔˌô אֹו or מִן־ min- מִן from הָ hā הַ the עִזִּ֖ים ʕizzˌîm עֵז goat לְ lᵊ לְ to עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering זָכָ֥ר zāḵˌār זָכָר male תָּמִ֖ים tāmˌîm תָּמִים complete יַקְרִיבֶֽנּוּ׃ yaqrîvˈennû קרב approach
1:10. quod si de pecoribus oblatio est de ovibus sive de capris holocaustum anniculum et absque macula offeretAnd if the offering be of the flocks, a holocaust of sheep or of goats, he shall offer a male without blemish.
10. And if his oblation be of the flock, of the sheep, or of the goats, for a burnt offering; he shall offer it a male without blemish.
1:10. And if his offering [be] of the flocks, [namely], of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.
1:10. But if the offering is from the flocks, a holocaust either of sheep or goats, he shall offer a male without blemish.
And if his offering [be] of the flocks, [namely], of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish:

10: Если жертва всесожжения его из мелкого скота, из овец, или из коз, пусть принесет ее мужеского пола, без порока.
1:10
ἐὰν εαν and if; unless
δὲ δε though; while
ἀπὸ απο from; away
τῶν ο the
προβάτων προβατον sheep
τὸ ο the
δῶρον δωρον present
αὐτοῦ αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
ἀπό απο from; away
τε τε both; and
τῶν ο the
ἀρνῶν αρην lamb
καὶ και and; even
τῶν ο the
ἐρίφων εριφος kid
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
ἄρσεν αρσην male
ἄμωμον αμωμος flawless; blameless
προσάξει προσαγω lead toward; head toward
αὐτὸ αυτος he; him
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
τὴν ο the
χεῖρα χειρ hand
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
1:10
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מִן־ min- מִן from
הַ ha הַ the
צֹּ֨אן ṣṣˌōn צֹאן cattle
קָרְבָּנֹ֧ו qorbānˈô קָרְבָּן offering
מִן־ min- מִן from
הַ ha הַ the
כְּשָׂבִ֛ים kkᵊśāvˈîm כֶּשֶׂב young ram
אֹ֥ו ʔˌô אֹו or
מִן־ min- מִן from
הָ הַ the
עִזִּ֖ים ʕizzˌîm עֵז goat
לְ lᵊ לְ to
עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering
זָכָ֥ר zāḵˌār זָכָר male
תָּמִ֖ים tāmˌîm תָּמִים complete
יַקְרִיבֶֽנּוּ׃ yaqrîvˈennû קרב approach
1:10. quod si de pecoribus oblatio est de ovibus sive de capris holocaustum anniculum et absque macula offeret
And if the offering be of the flocks, a holocaust of sheep or of goats, he shall offer a male without blemish.
1:10. And if his offering [be] of the flocks, [namely], of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.
1:10. But if the offering is from the flocks, a holocaust either of sheep or goats, he shall offer a male without blemish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: ст. говорят о жертвоприношении из мелкого скота, которое ничем не отличалось от жертвоприношения скота крупного. Как для животных крупных, так и для мелкого скота, в отношении жертвоприношения, существовали ограничения по возрасту. Маловозрастные животные должны были иметь, по крайней мере, 8: дней от рождения (Лев XXII:27; ср. Исх XXII:29); в одном случае (при Самуиле, — 1: Цар VII:9) именно упомянуто о принесении ягненка от сосцов (teleh-chalaph). Максимальный возраст в библейском тексте не определен. Мелкий скот приносился обычно в возрасте одного года (Исх XII:5; XXIX:38; Лев IX:3: и др.), есть указания этого рода и относительно тельцов (Лев IX:3, ср. И. Флав., Древн. III кн. гл. 9, § 1), но конечно, и мелкий, а особенно крупный скот приносился и в более зрелом возрасте. В Быт XV:9: говорится о принесении Авраамом телицы, овцы и козы — в 3-летнем возрасте. На основании иудейской традиции последний возраст почитается предельным, однако однажды, при Гедеоне (Суд VI:25), принесен был телец 7-летний, как символ 7-летнего мадианитского ига. В ст. 11: прямо указано место заклания жертв, животного — северная сторона жертвенника, — сторона, как мы уже упомянули, единственно свободная: у восточной стороны (со входа) сыпались пепел и зола, ст. 16, и здесь же, вероятно, стоял совершитель — священник, лицом к святилищу — к западу, который, как священное место, не мог служить местом заклания животного: с южной же стороны ставилась лестница для подъема к жертвеннику. О других жертвах — греха и вины — нарочито предписывается совершать заклание жертв, животного «там, где закаляется всесожжение» (IV:24, 29, 33; VII:2). О мирной жертве библейский текст не говорит этого, и традиция считала дозволенным приносить, по крайней мере, от частных лиц, мирные жертвы в каждом месте храмового двора (Мишна, Зебах. V:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish. 11 And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar. 12 And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar: 13 But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD. 14 And if the burnt sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. 15 And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar: 16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes: 17 And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
Here we have the laws concerning the burnt-offerings, which were of the flock or of the fowls. Those of the middle rank, that could not well afford to offer a bullock, would bring a sheep or a goat; and those that were not able to do that should be accepted of God if they brought a turtle-dove or a pigeon. For God, in his law and in his gospel, as well as in his providence, considers the poor. It is observable that those creatures were chosen for sacrifice which were most mild and gentle, harmless and inoffensive, to typify the innocence and meekness that were in Christ, and to teach the innocence and meekness that should be in Christians. Directions are here given, 1. Concerning the burnt-offerings of the flock, v. 10. The method of managing these is much the same with that of the bullocks; only it is ordered here that the sacrifice should be killed on the side of the altar northward, which, though mentioned here only, was probably to be observed concerning the former, and other sacrifices. Perhaps on that side of the altar there was the largest vacant space, and room for the priests to turn them in. It was of old observed that fair weather comes out of the north, and that the north wind drives away rain; and by these sacrifices the storms of God's wrath are scattered, and the light of God's countenance is obtained, which is more pleasant than the brightest fairest weather. 2. Concerning those of the fowls. They must be either turtle-doves (and, if so, "they must be old turtles," say the Jews), or pigeons, and, if so, they must be young pigeons. What was most acceptable at men's tables must be brought to God's altar. In the offering of these fowls, (1.) The head must be wrung off, "quite off," say some; others think only pinched, so as to kill the bird, and yet leave the head hanging to the body. But it seems more likely that it was to be quite separated, for it was to be burnt first. (2.) The blood was to be wrung out at the side of the altar. (3.) The garbages with the feathers were to be thrown by upon the dunghill. (4.) The body was to be opened, sprinkled with salt, and then burnt upon the altar. "This sacrifice of birds," the Jews say, "was one of the most difficult services the priests had to do," to teach those that minister in holy things to be as solicitous for the salvation of the poor as for that of the rich, and that the services of the poor are as acceptable to God, if they come from an upright heart, as the services of the rich, for he accepts according to what a man hath, and not according to what he hath not, 2 Cor. viii. 12. The poor man's turtle-doves, or young pigeons, are here said to be an offering of a sweet-smelling savour, as much as that of an ox or bullock that hath horns or hoofs. Yet, after all, to love God with all our heart, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices, Mark xii. 33.
Adam Clarke: Commentary on the Bible - 1831
1:10: His offering be of the flocks - See Clarke on Lev 1:2 (note).
Albert Barnes: Notes on the Bible - 1834
1:10: Of the flocks - These directions are more brief than those for the bullock. The burnt-offering of the sheep must have been that with which the people were most familiar in the daily morning and evening service. Exo 29:38-42. Sheep were preferred for sacrifice when they could be obtained, except in some special sin-offerings in which goats were required Lev 4:23; Lev 9:3; Lev 16:5. The lamb "without blemish" is a well-known type of Christ. Heb 9:14; Pe1 1:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: of the flocks: Lev 1:2; Gen 4:4, Gen 8:20; Isa 53:6, Isa 53:7; Joh 1:29
a burnt sacrifice: Olah, a burnt offering, from â lah, to ascend, because this offering ascended, as it were, to God in flame and smoke, being wholly consumed; for which reason its is called in the Septuagint, ολοκαυτωμα, a whole burnt offering. This was the most important of all the sacrifices; and no part of it was eaten either by the priest or the offerer, but the whole was offered to God. It has been sufficiently shown by learned men, that almost every nation of the earth, in every age, had their burnt offerings, from the persuasion that there was no other way to appease the incensed gods; and they even offered human sacrifices, because they imagined that life was necessary to redeem life, and that the gods would be satisfied with nothing less.
a male: Lev 1:3, Lev 4:23, Lev 22:19; Mal 1:14
Carl Friedrich Keil and Franz Delitzsch
1:10
With regard to the mode of sacrificing, the instructions already given for the oxen applied to the flock (i.e., to the sheep and goats) as well, so that the leading points are repeated here, together with a more precise description of the place for slaughtering, viz., "by the side of the altar towards the north," i.e., on the north side of the altar. This was the rule with all the slain-offerings; although it is only in connection with the burnt-offerings, sin-offerings, and trespass-offerings (Lev 4:24, Lev 4:29, Lev 4:33; Lev 6:18; Lev 7:2; Lev 14:13) that it is expressly mentioned, whilst the indefinite expression "at the door (in front) of the tabernacle" is applied to the peace-offerings in Lev 3:2, Lev 3:8, Lev 3:13, as it is to the trespass-offerings in Lev 4:4, from which the Rabbins have inferred, though hardly upon good ground, that the peace-offerings could be slaughtered in any part of the court. The northern side of the altar was appointed as the place of slaughtering, however, not from the idea that the Deity dwelt in the north (Ewald), for such an idea is altogether foreign to Mosaism, but, as Knobel supposes, probably because the table of shew-bread, with the continual meat-offering, stood on the north side in the holy place. Moreover, the eastern side of the altar in the court was the place for the refuse, or heap of ashes (Lev 1:16); the ascent to the altar was probably on the south side, as Josephus affirms that it was in the second temple (J. de bell. jud. v. 5, 6); and the western side, or the space between the altar and the entrance to the holy place, would unquestionably have been the most unsuitable of all for the slaughtering. In Lev 1:12 וגו ואת־ראשׁו is to be connected per zeugma with לנתחיו htiw amguez , "let him cut it up according to its parts, and (sever) its head and its fat."
John Gill
1:10 And if his offering be of the flocks,.... As it might be:
namely, of the sheep, or of the goats for a burnt sacrifice; which were both typical of Christ; see Gill on Lev 1:2.
he shall bring it a male without blemish; See Gill on Lev 1:3.
Robert Jamieson, A. R. Fausset and David Brown
1:10 if his offering be of the flocks--Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering.
1:111:11: Եւ դիցէ զձեռն իւր ՚ի վերայ գլխոյ նորա. եւ սպանցե՛ն զնա ՚ի կողմանց սեղանոյն ընդ հիւսւսի, առաջի Տեառն. եւ հեղցեն զարիւնն որդիքն Ահարոնի քահանայք շուրջ զսեղանովն[891]։ [891] Ոմանք. Եւ դիցէ զձեռս իւր ՚ի։
11 Զոհ մատուցողն իր ձեռքը թող դնի նրա գլխին, այն թող մորթեն զոհասեղանի հիւսիսային կողմում, Տիրոջ առաջ, եւ Ահարոնի որդիները՝ քահանաները, արիւնը թող շաղ տան զոհասեղանի շուրջը:
11 Պիտի մորթէ զանիկա Տէրոջը առջեւ՝ սեղանին հիւսիսային կողմը։ Ահարոնին որդիները՝ քահանաները՝ սեղանին վրայ շուրջանակի թող սրսկեն անոր արիւնը։
Եւ [12]դիցէ զձեռն իւր ի վերայ գլխոյ նորա. եւ սպանցեն`` զնա ի կողմանց սեղանոյն ընդ հիւսիսի` առաջի Տեառն. եւ [13]հեղցեն զարիւնն`` որդիքն Ահարոնի քահանայք շուրջ զսեղանովն:

1:11: Եւ դիցէ զձեռն իւր ՚ի վերայ գլխոյ նորա. եւ սպանցե՛ն զնա ՚ի կողմանց սեղանոյն ընդ հիւսւսի, առաջի Տեառն. եւ հեղցեն զարիւնն որդիքն Ահարոնի քահանայք շուրջ զսեղանովն[891]։
[891] Ոմանք. Եւ դիցէ զձեռս իւր ՚ի։
11 Զոհ մատուցողն իր ձեռքը թող դնի նրա գլխին, այն թող մորթեն զոհասեղանի հիւսիսային կողմում, Տիրոջ առաջ, եւ Ահարոնի որդիները՝ քահանաները, արիւնը թող շաղ տան զոհասեղանի շուրջը:
11 Պիտի մորթէ զանիկա Տէրոջը առջեւ՝ սեղանին հիւսիսային կողմը։ Ահարոնին որդիները՝ քահանաները՝ սեղանին վրայ շուրջանակի թող սրսկեն անոր արիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: и заколет ее пред Господом на северной стороне жертвенника, и сыны Аароновы, священники, покропят кровью ее на жертвенник со всех сторон;
1:11 καὶ και and; even σφάξουσιν σφαζω slaughter αὐτὸ αυτος he; him ἐκ εκ from; out of πλαγίων πλαγιος the θυσιαστηρίου θυσιαστηριον altar πρὸς προς to; toward βορρᾶν βορρας north wind ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even προσχεοῦσιν προσχεω the υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron οἱ ο the ἱερεῖς ιερευς priest τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κύκλῳ κυκλω circling; in a circle
1:11 וְ wᵊ וְ and שָׁחַ֨ט šāḥˌaṭ שׁחט slaughter אֹתֹ֜ו ʔōṯˈô אֵת [object marker] עַ֣ל ʕˈal עַל upon יֶ֧רֶךְ yˈereḵ יָרֵךְ upper thigh הַ ha הַ the מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar צָפֹ֖נָה ṣāfˌōnā צָפֹון north לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and זָרְק֡וּ zārᵊqˈû זרק toss בְּנֵי֩ bᵊnˌê בֵּן son אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] דָּמֹ֛ו dāmˈô דָּם blood עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar סָבִֽיב׃ sāvˈîv סָבִיב surrounding
1:11. immolabitque ad latus altaris quod respicit ad aquilonem coram Domino sanguinem vero illius fundent super altare filii Aaron per circuitumAnd he shall immolate it at the side of the altar that looketh to the north, before the Lord: but the sons of Aaron shall pour the blood thereof upon the altar round about.
11. And he shall kill it on the side of the altar northward before the LORD: and Aaron’s sons, the priests, shall sprinkle its blood upon the altar round about.
1:11. And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar.
1:11. And he shall immolate it at the side of the altar which looks out toward the north, in the sight of the Lord. Yet truly, the sons of Aaron shall pour its blood upon the altar all around.
And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron' s sons, shall sprinkle his blood round about upon the altar:

11: и заколет ее пред Господом на северной стороне жертвенника, и сыны Аароновы, священники, покропят кровью ее на жертвенник со всех сторон;
1:11
καὶ και and; even
σφάξουσιν σφαζω slaughter
αὐτὸ αυτος he; him
ἐκ εκ from; out of
πλαγίων πλαγιος the
θυσιαστηρίου θυσιαστηριον altar
πρὸς προς to; toward
βορρᾶν βορρας north wind
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
προσχεοῦσιν προσχεω the
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
οἱ ο the
ἱερεῖς ιερευς priest
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κύκλῳ κυκλω circling; in a circle
1:11
וְ wᵊ וְ and
שָׁחַ֨ט šāḥˌaṭ שׁחט slaughter
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
עַ֣ל ʕˈal עַל upon
יֶ֧רֶךְ yˈereḵ יָרֵךְ upper thigh
הַ ha הַ the
מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar
צָפֹ֖נָה ṣāfˌōnā צָפֹון north
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
זָרְק֡וּ zārᵊqˈû זרק toss
בְּנֵי֩ bᵊnˌê בֵּן son
אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
דָּמֹ֛ו dāmˈô דָּם blood
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
1:11. immolabitque ad latus altaris quod respicit ad aquilonem coram Domino sanguinem vero illius fundent super altare filii Aaron per circuitum
And he shall immolate it at the side of the altar that looketh to the north, before the Lord: but the sons of Aaron shall pour the blood thereof upon the altar round about.
1:11. And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar.
1:11. And he shall immolate it at the side of the altar which looks out toward the north, in the sight of the Lord. Yet truly, the sons of Aaron shall pour its blood upon the altar all around.
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Albert Barnes: Notes on the Bible - 1834
1:11: Northward before the Lord - That is, on the north side of the altar. See also Lev 4:24, Lev 4:29, Lev 4:33; Lev 7:2. This was probably an arrangement of some practical convenience. On the west side of the altar stood the laver; on the east side was the place of ashes (see Lev 1:16 note); and the south side, where appears to have been the slope by which the priests went up to the altar, must have been left clear for a path.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: he shall: Lev 1:5; Exo 40:22; Eze 8:5
northward: Lev 6:25, Lev 7:2
and the: Lev 1:7-9, Lev 9:12-14
Geneva 1599
1:11 (g) And he shall kill it on the side of the altar northward (h) before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar.
(g) Read (Lev 1:5).
(h) Before the altar of the Lord.
John Gill
1:11 And he shall kill it on the side of the altar northward before the Lord,.... This is a circumstance not mentioned in the killing of the bullock: Maimonides (g) says, there was a square place from the wall of the altar northward, to the wall of the court, and it was sixty cubits, and all that was over against the breadth of this, from the wall of the porch to the eastern wall, and it is seventy six cubits; and this foursquare place is called the "north", for the slaying of the most holy things; so that it seems this being a large place, was fittest for this purpose. Aben Ezra intimates, as if some respect was had to the situation of Mount Zion; his note is, "on the side of the altar northward", i.e. without, and so "the sides of the north", Ps 48:2 for so many mistake who say that the tower of Zion was in the midst of Jerusalem; and with this agrees Mr. Ainsworth's note on Lev 6:25 hereby was figured, that Christ our sin offering should be killed by the priests in Jerusalem, and Mount Sion, which was on "the sides of the north", Ps 48:2 crucified on Mount Calvary, which was on the northwest side of Jerusalem; as by the Jews' tradition, the morning sacrifice was killed at the northwest horn of the altar (h):
and the priests, Aaron's sons, shall sprinkle the blood round about upon the altar; See Gill on Lev 1:5.
(g) In Misn. Zebachim, c. 5. sect. 1. (h) Misn. Tamid, c. 4. sect. 1.
John Wesley
1:11 North - ward - Here this and other kinds of sacrifices were killed, Lev 6:25, and Lev 7:2, because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east - end of the building, and the entrance being on the south - side. Besides this might design the place of Christ's death both more generally, in Jerusalem, which was in the sides of the north, Ps 48:2, and more specially, on mount Calvary, which was on the north - west side of Jerusalem.
1:121:12: Եւ յօշեսցեն զնա անդամ անդամ. եւ զգլուխ նորա եւ զճարպ դիցեն քահանայքն ՚ի վերայ փայտին եւ հրոյ՝ որ ՚ի վերայ սեղանոյն իցէ[892]։ [892] Այլք. Եւ դիցեն զայն քահանայքն ՚ի վերայ։
12 Զոհը թող բաժանեն մասերի, նոյնպէս գլուխն ու ճարպը. քահանաները թող այն դնեն զոհասեղանի կրակի համար դիզուած փայտի վրայ,
12 Կտոր կտոր ընէ զայն գլխովը ու ճարպովը եւ քահանան սեղանը եղած կրակին վրայի փայտերուն վրայ շարէ զանոնք։
Եւ [14]յօշեսցեն զնա անդամ անդամ, եւ զգլուխ նորա եւ զճարպ. եւ դիցեն զայն քահանայքն ի վերայ փայտին եւ հրոյ որ ի վերայ սեղանոյն իցէ:

1:12: Եւ յօշեսցեն զնա անդամ անդամ. եւ զգլուխ նորա եւ զճարպ դիցեն քահանայքն ՚ի վերայ փայտին եւ հրոյ՝ որ ՚ի վերայ սեղանոյն իցէ[892]։
[892] Այլք. Եւ դիցեն զայն քահանայքն ՚ի վերայ։
12 Զոհը թող բաժանեն մասերի, նոյնպէս գլուխն ու ճարպը. քահանաները թող այն դնեն զոհասեղանի կրակի համար դիզուած փայտի վրայ,
12 Կտոր կտոր ընէ զայն գլխովը ու ճարպովը եւ քահանան սեղանը եղած կրակին վրայի փայտերուն վրայ շարէ զանոնք։
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1:1212: и рассекут ее на части, [отделив] голову ее и тук ее, и разложит их священник на дровах, которые на огне, на жертвеннике,
1:12 καὶ και and; even διελοῦσιν διαιρεω divide αὐτὸ αυτος he; him κατὰ κατα down; by μέλη μελος member καὶ και and; even τὴν ο the κεφαλὴν κεφαλη head; top καὶ και and; even τὸ ο the στέαρ στεαρ and; even ἐπιστοιβάσουσιν επιστοιβαζω he; him οἱ ο the ἱερεῖς ιερευς priest ἐπὶ επι in; on τὰ ο the ξύλα ξυλον wood; timber τὰ ο the ἐπὶ επι in; on τοῦ ο the πυρὸς πυρ fire τὰ ο the ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
1:12 וְ wᵊ וְ and נִתַּ֤ח nittˈaḥ נתח cut אֹתֹו֙ ʔōṯˌô אֵת [object marker] לִ li לְ to נְתָחָ֔יו nᵊṯāḥˈāʸw נֵתַח piece וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁ֖ו rōšˌô רֹאשׁ head וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פִּדְרֹ֑ו piḏrˈô פֶּדֶר kidney-fat וְ wᵊ וְ and עָרַ֤ךְ ʕārˈaḵ ערך arrange הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest אֹתָ֔ם ʔōṯˈām אֵת [object marker] עַל־ ʕal- עַל upon הָֽ hˈā הַ the עֵצִים֙ ʕēṣîm עֵץ tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:12. dividentque membra caput et omnia quae adherent iecori et inponent super ligna quibus subiciendus est ignisAnd they shall divide the joints, the head, and all that cleave to the liver: and shall lay them upon the wood, under which the fire is to be put.
12. And he shall cut it into its pieces, with its head and its fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar:
1:12. And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that [is] on the fire which [is] upon the altar:
1:12. And they shall divide the limbs, the head, and everything that adjoins to the liver. And they shall place them on the wood, under which the fire is to be thrown.
And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that [is] on the fire which [is] upon the altar:

12: и рассекут ее на части, [отделив] голову ее и тук ее, и разложит их священник на дровах, которые на огне, на жертвеннике,
1:12
καὶ και and; even
διελοῦσιν διαιρεω divide
αὐτὸ αυτος he; him
κατὰ κατα down; by
μέλη μελος member
καὶ και and; even
τὴν ο the
κεφαλὴν κεφαλη head; top
καὶ και and; even
τὸ ο the
στέαρ στεαρ and; even
ἐπιστοιβάσουσιν επιστοιβαζω he; him
οἱ ο the
ἱερεῖς ιερευς priest
ἐπὶ επι in; on
τὰ ο the
ξύλα ξυλον wood; timber
τὰ ο the
ἐπὶ επι in; on
τοῦ ο the
πυρὸς πυρ fire
τὰ ο the
ἐπὶ επι in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
1:12
וְ wᵊ וְ and
נִתַּ֤ח nittˈaḥ נתח cut
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
לִ li לְ to
נְתָחָ֔יו nᵊṯāḥˈāʸw נֵתַח piece
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשֹׁ֖ו rōšˌô רֹאשׁ head
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פִּדְרֹ֑ו piḏrˈô פֶּדֶר kidney-fat
וְ wᵊ וְ and
עָרַ֤ךְ ʕārˈaḵ ערך arrange
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
עֵצִים֙ ʕēṣîm עֵץ tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:12. dividentque membra caput et omnia quae adherent iecori et inponent super ligna quibus subiciendus est ignis
And they shall divide the joints, the head, and all that cleave to the liver: and shall lay them upon the wood, under which the fire is to be put.
1:12. And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that [is] on the fire which [is] upon the altar:
1:12. And they shall divide the limbs, the head, and everything that adjoins to the liver. And they shall place them on the wood, under which the fire is to be thrown.
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Adam Clarke: Commentary on the Bible - 1831
1:12: Cut it into his pieces - See Clarke's note on Gen 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Lev 1:6-8
John Gill
1:12 And he shall cut it into his pieces, with his head and his fat,.... Or "his body", as the Targum of Jonathan; this was to be cut in pieces in the same manner as the bullock; see Gill on Lev 1:6,
and the priest shall lay them in order on the wood that is on the fire, which is on the altar; See Gill on Lev 1:8.
1:131:13: Եւ զփորոտին եւ զոտսն լուասցեն ջրով. եւ մատուսցէ քահանայն զամենայն, եւ դիցէ՛ ՚ի վերայ սեղանոյն. զի ողջակէզ զոհի է ՚ի հո՛տ անուշից Տեառն։
13 իսկ փորոտիքն ու ոտքերը թող լուանան ջրով: Թող քահանան այդ ամէնը բերի ու դնի զոհասեղանի վրայ, որովհետեւ ողջակիզուող զոհը Տիրոջ համար անուշահոտ է:
13 Փորոտիքը ու ոտքերը ջրով լուայ։ Քահանան բոլորը թող բերէ ու սեղանին վրայ այրէ։ Ասիկա ողջակէզ ու անուշահոտ պատարագ մըն է Տէրոջը։
Եւ զփորոտին եւ զոտսն [15]լուասցեն ջրով. եւ մատուսցէ քահանայն զամենայն, եւ [16]դիցէ ի վերայ սեղանոյն. զի ողջակէզ զոհի է ի հոտ անուշից Տեառն:

1:13: Եւ զփորոտին եւ զոտսն լուասցեն ջրով. եւ մատուսցէ քահանայն զամենայն, եւ դիցէ՛ ՚ի վերայ սեղանոյն. զի ողջակէզ զոհի է ՚ի հո՛տ անուշից Տեառն։
13 իսկ փորոտիքն ու ոտքերը թող լուանան ջրով: Թող քահանան այդ ամէնը բերի ու դնի զոհասեղանի վրայ, որովհետեւ ողջակիզուող զոհը Տիրոջ համար անուշահոտ է:
13 Փորոտիքը ու ոտքերը ջրով լուայ։ Քահանան բոլորը թող բերէ ու սեղանին վրայ այրէ։ Ասիկա ողջակէզ ու անուշահոտ պատարագ մըն է Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: а внутренности и ноги вымоет водою, и принесет священник всё и сожжет на жертвеннике: [это] всесожжение, жертва, благоухание, приятное Господу.
1:13 καὶ και and; even τὰ ο the ἐγκοίλια εγκοιλιος and; even τοὺς ο the πόδας πους foot; pace πλυνοῦσιν πλυνω launder; wash ὕδατι υδωρ water καὶ και and; even προσοίσει προσφερω offer; bring to ὁ ο the ἱερεὺς ιερευς priest τὰ ο the πάντα πας all; every καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κάρπωμά καρπωμα be θυσία θυσια immolation; sacrifice ὀσμὴ οσμη scent εὐωδίας ευωδια fragrance τῷ ο the κυρίῳ κυριος lord; master
1:13 וְ wᵊ וְ and הַ ha הַ the קֶּ֥רֶב qqˌerev קֶרֶב interior וְ wᵊ וְ and הַ ha הַ the כְּרָעַ֖יִם kkᵊrāʕˌayim כְּרָעַיִם shank יִרְחַ֣ץ yirḥˈaṣ רחץ wash בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and הִקְרִ֨יב hiqrˌîv קרב approach הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּל֙ kkˌōl כֹּל whole וְ wᵊ וְ and הִקְטִ֣יר hiqṭˈîr קטר smoke הַ ha הַ the מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering ה֗וּא hˈû הוּא he אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
1:13. intestina vero et pedes lavabunt aqua et oblata omnia adolebit sacerdos super altare in holocaustum et odorem suavissimum DominoBut the entrails and the feet they shall wash with water. And the priest shall offer it all and burn it all upon the altar for a holocaust, and most sweet savour to the Lord.
13. but the inwards and the legs shall he wash with water: and the priest shall offer the whole, and burn it upon the altar: it is a burnt offering, an offering made by fire, of a sweet savour unto the LORD.
1:13. But he shall wash the inwards and the legs with water: and the priest shall bring [it] all, and burn [it] upon the altar: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1:13. Yet truly, the intestines and the feet they shall wash with water. And the priest, having offered everything, shall burn it upon the altar as a holocaust and as a most sweet odor to the Lord.
But he shall wash the inwards and the legs with water: and the priest shall bring [it] all, and burn [it] upon the altar: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD:

13: а внутренности и ноги вымоет водою, и принесет священник всё и сожжет на жертвеннике: [это] всесожжение, жертва, благоухание, приятное Господу.
1:13
καὶ και and; even
τὰ ο the
ἐγκοίλια εγκοιλιος and; even
τοὺς ο the
πόδας πους foot; pace
πλυνοῦσιν πλυνω launder; wash
ὕδατι υδωρ water
καὶ και and; even
προσοίσει προσφερω offer; bring to
ο the
ἱερεὺς ιερευς priest
τὰ ο the
πάντα πας all; every
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κάρπωμά καρπωμα be
θυσία θυσια immolation; sacrifice
ὀσμὴ οσμη scent
εὐωδίας ευωδια fragrance
τῷ ο the
κυρίῳ κυριος lord; master
1:13
וְ wᵊ וְ and
הַ ha הַ the
קֶּ֥רֶב qqˌerev קֶרֶב interior
וְ wᵊ וְ and
הַ ha הַ the
כְּרָעַ֖יִם kkᵊrāʕˌayim כְּרָעַיִם shank
יִרְחַ֣ץ yirḥˈaṣ רחץ wash
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
הִקְרִ֨יב hiqrˌîv קרב approach
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּל֙ kkˌōl כֹּל whole
וְ wᵊ וְ and
הִקְטִ֣יר hiqṭˈîr קטר smoke
הַ ha הַ the
מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar
עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering
ה֗וּא hˈû הוּא he
אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
1:13. intestina vero et pedes lavabunt aqua et oblata omnia adolebit sacerdos super altare in holocaustum et odorem suavissimum Domino
But the entrails and the feet they shall wash with water. And the priest shall offer it all and burn it all upon the altar for a holocaust, and most sweet savour to the Lord.
1:13. But he shall wash the inwards and the legs with water: and the priest shall bring [it] all, and burn [it] upon the altar: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1:13. Yet truly, the intestines and the feet they shall wash with water. And the priest, having offered everything, shall burn it upon the altar as a holocaust and as a most sweet odor to the Lord.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Lev 1:9
John Gill
1:13 But he shall wash the inwards and the legs with water,.... As he did the bullock, Lev 1:9,
and the priest shall bring it all: all the parts to the ascent of the altar, as the Jews (i) interpret it; all the parts and pieces of it, even the very wool on the sheep's head, and the hair on the goat's beard, their bones, sinews, and horns, and hoofs (k), all were burnt, as it follows:
and burn it on the altar, it is a burnt offering, an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.
(i) T. Bab. Pesachim, fol. 65. 2. & Yoma, fol. 27. 1. Chagigah, fol. 11. 1. (k) Misn. Zebachim, c. 9. sect. 5. Maimon. Hilchot Hakorbanot, c. 6. sect. 2.
1:141:14: Իսկ եթէ ՚ի թռչնոց մատուցանիցէ յողջակէզ պատարագս Տեառն, ՚ի տատրակաց կամ յաղաւնեա՛ց տարցի զպատարագն իւր։
14 Իսկ եթէ Տիրոջ համար ողջակիզուողը թռչուն է, ապա տատրակ կամ աղաւնի թող լինի զոհաբերուողը:
14 Եւ եթէ ողջակէզի համար Տէրոջը մատուցանուելիք ընծան թռչուններէն է, այն ատեն անիկա իր ընծան տատրակներէն կամ աղաւնիի ձագերէն թող մատուցանէ։
Իսկ եթէ ի թռչնոց մատուցանիցէ յողջակէզ պատարագ Տեառն, ի տատրակաց կամ [17]յաղաւնեաց տարցի զպատարագն իւր:

1:14: Իսկ եթէ ՚ի թռչնոց մատուցանիցէ յողջակէզ պատարագս Տեառն, ՚ի տատրակաց կամ յաղաւնեա՛ց տարցի զպատարագն իւր։
14 Իսկ եթէ Տիրոջ համար ողջակիզուողը թռչուն է, ապա տատրակ կամ աղաւնի թող լինի զոհաբերուողը:
14 Եւ եթէ ողջակէզի համար Տէրոջը մատուցանուելիք ընծան թռչուններէն է, այն ատեն անիկա իր ընծան տատրակներէն կամ աղաւնիի ձագերէն թող մատուցանէ։
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1:1414: Если же из птиц приносит он Господу всесожжение, пусть принесет жертву свою из горлиц, или из молодых голубей;
1:14 ἐὰν εαν and if; unless δὲ δε though; while ἀπὸ απο from; away τῶν ο the πετεινῶν πετεινον bird κάρπωμα καρπωμα offer; bring to δῶρον δωρον present τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even προσοίσει προσφερω offer; bring to ἀπὸ απο from; away τῶν ο the τρυγόνων τρυγων turtledove ἢ η or; than ἀπὸ απο from; away τῶν ο the περιστερῶν περιστερα dove τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him
1:14 וְ wᵊ וְ and אִ֧ם ʔˈim אִם if מִן־ min- מִן from הָ hā הַ the עֹ֛וף ʕˈôf עֹוף birds עֹלָ֥ה ʕōlˌā עֹלָה burnt-offering קָרְבָּנֹ֖ו qorbānˌô קָרְבָּן offering לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִקְרִ֣יב hiqrˈîv קרב approach מִן־ min- מִן from הַ ha הַ the תֹּרִ֗ים ttōrˈîm תֹּור dove אֹ֛ו ʔˈô אֹו or מִן־ min- מִן from בְּנֵ֥י bᵊnˌê בֵּן son הַ ha הַ the יֹּונָ֖ה yyônˌā יֹונָה dove אֶת־ ʔeṯ- אֵת [object marker] קָרְבָּנֹֽו׃ qorbānˈô קָרְבָּן offering
1:14. sin autem de avibus holocausti oblatio fuerit Domino de turturibus et pullis columbaeBut if the oblation of a holocaust to the Lord be of birds, of turtles, or of young pigeons:
14. And if his oblation to the LORD be a burnt offering of fowls, then he shall offer his oblation of turtledoves, or of young pigeons.
1:14. And if the burnt sacrifice for his offering to the LORD [be] of fowls, then he shall bring his offering of turtledoves, or of young pigeons.
1:14. But if the oblation of a holocaust to the Lord is of birds, either of turtledoves, or young pigeons,
And if the burnt sacrifice for his offering to the LORD [be] of fowls, then he shall bring his offering of turtledoves, or of young pigeons:

14: Если же из птиц приносит он Господу всесожжение, пусть принесет жертву свою из горлиц, или из молодых голубей;
1:14
ἐὰν εαν and if; unless
δὲ δε though; while
ἀπὸ απο from; away
τῶν ο the
πετεινῶν πετεινον bird
κάρπωμα καρπωμα offer; bring to
δῶρον δωρον present
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
προσοίσει προσφερω offer; bring to
ἀπὸ απο from; away
τῶν ο the
τρυγόνων τρυγων turtledove
η or; than
ἀπὸ απο from; away
τῶν ο the
περιστερῶν περιστερα dove
τὸ ο the
δῶρον δωρον present
αὐτοῦ αυτος he; him
1:14
וְ wᵊ וְ and
אִ֧ם ʔˈim אִם if
מִן־ min- מִן from
הָ הַ the
עֹ֛וף ʕˈôf עֹוף birds
עֹלָ֥ה ʕōlˌā עֹלָה burnt-offering
קָרְבָּנֹ֖ו qorbānˌô קָרְבָּן offering
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִקְרִ֣יב hiqrˈîv קרב approach
מִן־ min- מִן from
הַ ha הַ the
תֹּרִ֗ים ttōrˈîm תֹּור dove
אֹ֛ו ʔˈô אֹו or
מִן־ min- מִן from
בְּנֵ֥י bᵊnˌê בֵּן son
הַ ha הַ the
יֹּונָ֖ה yyônˌā יֹונָה dove
אֶת־ ʔeṯ- אֵת [object marker]
קָרְבָּנֹֽו׃ qorbānˈô קָרְבָּן offering
1:14. sin autem de avibus holocausti oblatio fuerit Domino de turturibus et pullis columbae
But if the oblation of a holocaust to the Lord be of birds, of turtles, or of young pigeons:
1:14. And if the burnt sacrifice for his offering to the LORD [be] of fowls, then he shall bring his offering of turtledoves, or of young pigeons.
1:14. But if the oblation of a holocaust to the Lord is of birds, either of turtledoves, or young pigeons,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17: Следуя по нисходящей степени ценности жертвенных материалов, законодатель указывает теперь обряд принесения всесожжения из птиц, именно горлиц (в зрелом возрасте) и голубей (молодых); те и другие в древней Палестине встречалась во множестве, особенно в известное время года (Иер VIII:7; Песн II:11–12), и, по крайней мере, голуби бывали и домашними (Ис IX:8). Указанные в качестве годного для всесожжения материала еще в видении Авраама, Быт XV:9, птицы обеих пород в законодательстве признаются такими, с одной стороны, для бедных, — чтобы жертвенное служение их Богу не встречало препятствий со стороны материальной необеспеченности (V:7–11; XII:8: и др.), с другой же стороны, в известных, точно определенных законом случаях, как-то: при очищении родильницы (XII:6), выздоровевшего от проказы (XIV:19: и д.), семеноточивого (ХV:14: и сл.), назорея (Чис VI:9–14). Обряд жертвоприношения птиц совершался гораздо проще, чем животных: ни руковозложение, ни другие упомянутые действия с жертвенным животным, здесь не имели места: священник лишь свертывал (malaq — ср. V:8) голову птице, не отделяя вовсе головы от туловища, но лишь открывая рану для получения крови, которая немедленно же выливалась к подножию жертвенника, а затем, отделив и бросив нечистоты, всю птицу сжигал, и пепел ее ссыпал к восточной стороне жертвенника (ср. IV:12; VI:11). 17: ст.: будучи важнейшею из жертв, выражая идею полного и совершенного служения Иегове, жертва всесожжения была поэтому в преимущественном смысле «благоуханием, приятным Господу».
Albert Barnes: Notes on the Bible - 1834
1:14: Of turtledoves, or of young pigeons - The offering of a bird was permitted to one who was too poor to offer a quadruped. (Compare the marginal references.) But in certain rites of purification birds were appointed for all, whatever might be their circumstances. See Lev 15:14, Lev 15:29; Num 6:10. The limitation of the age of the pigeons may be accounted for by the natural habits of the birds. It would seem that the species which are most likely to have been the sacrificial dove and pigeon are the common turtle and the bluerock pigeon, a bird like our stock-dove, and considerably larger than the turtle. The turtles come in the early part of April, but as the season advances they wholly disappear. The pigeons, on the contrary, do not leave the country; and their nests, with young ones in them, may be easily found at any season of the year. Hence, it would appear, that when turtledoves could not be obtained, nestling pigeons were accepted as a substitute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: of fowls: Lev 5:7, Lev 12:8; Mat 11:29; Luk 2:24; Co2 8:12; Heb 7:26
Carl Friedrich Keil and Franz Delitzsch
1:14
The burnt-offering of fowls was to consist of turtle-doves or young pigeons. The Israelites have reared pigeons and kept dovecots from time immemorial (Is 60:8, cf. 4Kings 6:25); and the rearing of pigeons continued to be a favourite pursuit with the later Jews (Josephus, de bell. jud. v. 4, 4), so that they might very well be reckoned among the domesticated animals. There are also turtle-doves and wild pigeons in Palestine in such abundance, that they could easily furnish the ordinary animal food of the poorer classes, and serve as sacrifices in the place of the larger animals. The directions for sacrificing these, were that the priest was to bring the bird to the altar, to hip off its head, and cause it to ascend in smoke upon the altar. מלק, which only occurs in Lev 1:15 and Lev 5:8, signifies undoubtedly to pinch off, and not merely to pinch; for otherwise the words in Lev 5:8, "and shall not divide it asunder," would be superfluous. We have therefore to think of it as a severance of the head, as the lxx (ἀποκνίζειν) and Rabbins have done, and not merely a wringing of the neck and incision in the skin by which the head was left hanging to the body; partly because the words, "and not divide it asunder," are wanting here, and partly also because of the words, "and burn it upon the altar," which immediately follow, and which must refer to the head, and can only mean that, after the head had been pinched off, it was to be put at once into the burning altar-fire. For it is obviously unnatural to regard these words as anticipatory, and refer them to the burning of the whole dove; not only from the construction itself, but still more on account of the clause which follows: "and the blood thereof shall be pressed out against the wall of the altar." The small quantity that there was of the blood prevented it from being caught in a vessel, and swung from it against the altar.
John Gill
1:14 And if the burnt sacrifice for his offering to the Lord be of fowls,.... As it might be for the poorer sort, who could not offer a bullock, nor a sheep, or a lamb, Lev 5:7,
then he shall bring his offering of turtledoves, or of young pigeons; the Jewish writers all agree, that the turtles should be old, and not young, as the pigeons young, and not old; so the Targum of Jonathan, Jarchi, Aben Ezra and Gersom (l); the latter gives two reasons for it, because then they are the choicest and easiest to be found and taken: no mention is made of their being male or female, either would do, or of their being perfect and unblemished, as in the other burnt offerings; but if any part was wanting, it was not fit for sacrifice, as Maimonides (m) observes. These creatures were proper emblems of Christ, and therefore used in sacrifice, whose voice is compared to the turtle's, and his eyes to the eyes of doves, Song 2:12 and who is fitly represented by them for his meekness and humility, for his chaste and strong affection to his church, as the turtledove to its mate, and for those dove like graces of the Spirit which are in him.
(l) Vid. T. Bab. Cholin, fol. 22. 1, 2. (m) Issure Mizbeach, c. 3. sect. 1, 2. Vid. Misn. Zebachim, c. 7. sect. 5. & Maimon. & Bartenora, in ib.
John Wesley
1:14 Turtle - doves - These birds were appointed for the poor who could not bring better. And these birds are preferred before others, partly because they were easily gotten, and partly because they are fit representations of Christ's chastity, and meekness, and gentleness, for which these birds are remarkable. The pigeons must be young, because then they are best; but the turtle - doves are better when they are grown up, and therefore they are not confined to that age.
Robert Jamieson, A. R. Fausset and David Brown
1:14 if the burnt sacrifice . . . be of fowls--The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [HARMER]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to--not the costliness of his offering.
1:151:15: Եւ մատուսցէ զնա քահանայն առ սեղանն. եւ խառեսցէ՛ զգլուխ նորա. եւ դիցէ՛ քահանայն ՚ի վերայ սեղանոյն, եւ քամեսցէ՛ զարիւնն առ յատակաւ սեղանոյն։
15 Քահանան այն թող բերի զոհասեղանի մօտ, պոկի գլուխը, թող դնի[2] սեղանի վրայ եւ արիւնը շաղ տայ զոհասեղանի յատակին:[2] 2. Եբրայերէնում՝ այրի:
15 Եւ քահանան սեղանին մօտ բերէ զայն ու անոր գլուխը փրցնէ եւ սեղանին վրայ այրէ ու անոր արիւնը սեղանին մէկ քովը քամուի։
Եւ մատուսցէ զնա քահանայն առ սեղանն. եւ խառեսցէ զգլուխ նորա, եւ [18]դիցէ քահանայն`` ի վերայ սեղանոյն, եւ քամեսցէ զարիւնն առ յատակաւ սեղանոյն:

1:15: Եւ մատուսցէ զնա քահանայն առ սեղանն. եւ խառեսցէ՛ զգլուխ նորա. եւ դիցէ՛ քահանայն ՚ի վերայ սեղանոյն, եւ քամեսցէ՛ զարիւնն առ յատակաւ սեղանոյն։
15 Քահանան այն թող բերի զոհասեղանի մօտ, պոկի գլուխը, թող դնի[2] սեղանի վրայ եւ արիւնը շաղ տայ զոհասեղանի յատակին:
[2] 2. Եբրայերէնում՝ այրի:
15 Եւ քահանան սեղանին մօտ բերէ զայն ու անոր գլուխը փրցնէ եւ սեղանին վրայ այրէ ու անոր արիւնը սեղանին մէկ քովը քամուի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: священник принесет ее к жертвеннику, и свернет ей голову, и сожжет на жертвеннике, а кровь выцедит к стене жертвенника;
1:15 καὶ και and; even προσοίσει προσφερω offer; bring to αὐτὸ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἀποκνίσει αποκνιζω the κεφαλήν κεφαλη head; top καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ὁ ο the ἱερεὺς ιερευς priest ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even στραγγιεῖ στραγγιζω the αἷμα αιμα blood; bloodstreams πρὸς προς to; toward τὴν ο the βάσιν βασις sole of the foot τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
1:15 וְ wᵊ וְ and הִקְרִיבֹ֤ו hiqrîvˈô קרב approach הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וּ û וְ and מָלַק֙ mālˌaq מלק nip off אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וְ wᵊ וְ and הִקְטִ֖יר hiqṭˌîr קטר smoke הַ ha הַ the מִּזְבֵּ֑חָה mmizbˈēḥā מִזְבֵּחַ altar וְ wᵊ וְ and נִמְצָ֣ה nimṣˈā מצה drain דָמֹ֔ו ḏāmˈô דָּם blood עַ֖ל ʕˌal עַל upon קִ֥יר qˌîr קִיר wall הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:15. offeret eam sacerdos ad altare et retorto ad collum capite ac rupto vulneris loco decurrere faciet sanguinem super crepidinem altarisThe priest shall offer it at the altar: and twisting back the neck, and breaking the place of the wound, he shall make the blood run down upon the brim of the altar.
15. And the priest shall bring it unto the altar, and wring off its head, and burn it on the altar; and the blood thereof shall be drained out on the side of the altar:
1:15. And the priest shall bring it unto the altar, and wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:
1:15. the priest shall offer it at the altar: and twisting back the neck with the head, and also rupturing the place of the wound, he shall make the blood run down over the edge of the altar.
And the priest shall bring it unto the altar, and wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:

15: священник принесет ее к жертвеннику, и свернет ей голову, и сожжет на жертвеннике, а кровь выцедит к стене жертвенника;
1:15
καὶ και and; even
προσοίσει προσφερω offer; bring to
αὐτὸ αυτος he; him
ο the
ἱερεὺς ιερευς priest
πρὸς προς to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἀποκνίσει αποκνιζω the
κεφαλήν κεφαλη head; top
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
ο the
ἱερεὺς ιερευς priest
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
στραγγιεῖ στραγγιζω the
αἷμα αιμα blood; bloodstreams
πρὸς προς to; toward
τὴν ο the
βάσιν βασις sole of the foot
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
1:15
וְ wᵊ וְ and
הִקְרִיבֹ֤ו hiqrîvˈô קרב approach
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וּ û וְ and
מָלַק֙ mālˌaq מלק nip off
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
הִקְטִ֖יר hiqṭˌîr קטר smoke
הַ ha הַ the
מִּזְבֵּ֑חָה mmizbˈēḥā מִזְבֵּחַ altar
וְ wᵊ וְ and
נִמְצָ֣ה nimṣˈā מצה drain
דָמֹ֔ו ḏāmˈô דָּם blood
עַ֖ל ʕˌal עַל upon
קִ֥יר qˌîr קִיר wall
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:15. offeret eam sacerdos ad altare et retorto ad collum capite ac rupto vulneris loco decurrere faciet sanguinem super crepidinem altaris
The priest shall offer it at the altar: and twisting back the neck, and breaking the place of the wound, he shall make the blood run down upon the brim of the altar.
1:15. And the priest shall bring it unto the altar, and wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:
1:15. the priest shall offer it at the altar: and twisting back the neck with the head, and also rupturing the place of the wound, he shall make the blood run down over the edge of the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: wring off his head: or, pinch off the head with the nail, Lev 5:8; Psa 22:1, Psa 22:21, Psa 69:1-21; Isa 53:4, Isa 53:5, Isa 53:10; mat 26:1-27:66; Jo1 2:27
Geneva 1599
1:15 And the priest shall bring it unto the altar, and (i) wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:
(i) The Hebrew word signifies to pinch off with the nail.
John Gill
1:15 And the priest shall bring it unto the altar,.... The southeast horn of it; near which was the place of the ashes, into which the crop and its feathers were cast (n):
and wring off his head; by twisting it back as it should seem; the word used is only to be found here, and in Lev 5:8 the Jews say, it signifies to cut with the nail, and that the priest did this, not with a knife or any other instrument, but with his nail; so Jarchi and Gersom on the place observe: some think he only let out the blood this way, but did not separate the head from the body, which seems to be favoured by Lev 5:8 though Maimonides and Bartenora (o) conclude the reverse from the same place; and that the meaning is, that he should cut off the head and divide it asunder at the time he cuts with the nail: the manner of cutting with the nail was this (p), the priest held both the feet of the bird with his two fingers of his left hand, and the wings between two other fingers, and the bird upon the back of his hand, that it might not be within the palm of it; then he stretches out its neck upon the thumb about two fingers' breadth, and cuts it over against the neck with his nail, and this is one of the hardest services in the sanctuary:
and burn it on the altar; that is, the head, after squeezing out the blood, and rubbing it with salt:
and the blood thereof shall be wrung out at the side of the altar: or "the wall" of it: this, though mentioned last, must be done before, and immediately upon the wringing of the head, and between that and the burning it on the altar: this wringing off the head, and wringing out the blood, denote violence, and show that Christ's death, which this was a type of, was a violent one; the Jews laid violent hands upon him, and pursued his life in a violent manner, were very pressing to have it taken away, and his life was taken away in such a manner by men, though not without his Father's secret will, and his own consent.
(n) Misn. Zebachim, c. 6. sect. 5. & Bartenora in ib. (o) In Misn. ib. (p) Maimon. in Misn. ib. sect. 4. & Bartenora. in ib.
John Wesley
1:15 His head - From the rest of the body; as sufficiently appears, because this was to be burnt by itself, and the body afterwards, Lev 1:17. And whereas it is said Lev 5:8. He shall - wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt - offering as here, but of the sin - offering.
1:161:16: Եւ կորզեսցէ՛ զարմկունսն թեւօքն հանդերձ. եւ հանցէ՛ զնա առ սեղանովն ՚ի տեղի մոխրակուտին[893]։ [893] Այլք. Եւ հանցէ զայն առ սե՛՛... (17) ՚ի թեւոցն. բայց մի՛ զատուսցէ։
16 Թող հանի նաեւ քարճիկը[3] եւ նրան կից մասերը նետի այնտեղ, ուր մոխիրն են թափում՝ զոհասեղանի մօտ:[3] 3. Գրաբար բնագրում՝ արմունկն ու թեւերը:
16 Եւ անոր կտնառքը ու աղբը թող զատէ եւ սեղանին արեւելեան կողմը եղած մոխրանոցը նետէ։
Եւ կորզեսցէ [19]զարմկունսն թեւօքն հանդերձ``. եւ հանցէ զայն առ [20]սեղանովն ի տեղի մոխրակուտին:

1:16: Եւ կորզեսցէ՛ զարմկունսն թեւօքն հանդերձ. եւ հանցէ՛ զնա առ սեղանովն ՚ի տեղի մոխրակուտին[893]։
[893] Այլք. Եւ հանցէ զայն առ սե՛՛... (17) ՚ի թեւոցն. բայց մի՛ զատուսցէ։
16 Թող հանի նաեւ քարճիկը[3] եւ նրան կից մասերը նետի այնտեղ, ուր մոխիրն են թափում՝ զոհասեղանի մօտ:
[3] 3. Գրաբար բնագրում՝ արմունկն ու թեւերը:
16 Եւ անոր կտնառքը ու աղբը թող զատէ եւ սեղանին արեւելեան կողմը եղած մոխրանոցը նետէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: зоб ее с перьями ее отнимет и бросит его подле жертвенника на восточную сторону, где пепел;
1:16 καὶ και and; even ἀφελεῖ αφαιρεω take away τὸν ο the πρόλοβον προλοβος with; [definite object marker] τοῖς ο the πτεροῖς πτερον and; even ἐκβαλεῖ εκβαλλω expel; cast out αὐτὸ αυτος he; him παρὰ παρα from; by τὸ ο the θυσιαστήριον θυσιαστηριον altar κατὰ κατα down; by ἀνατολὰς ανατολη springing up; east εἰς εις into; for τὸν ο the τόπον τοπος place; locality τῆς ο the σποδοῦ σποδος ashes
1:16 וְ wᵊ וְ and הֵסִ֥יר hēsˌîr סור turn aside אֶת־ ʔeṯ- אֵת [object marker] מֻרְאָתֹ֖ו murʔāṯˌô מֻרְאָה crop בְּ bᵊ בְּ in נֹצָתָ֑הּ nōṣāṯˈāh נֹצָה filth וְ wᵊ וְ and הִשְׁלִ֨יךְ hišlˌîḵ שׁלך throw אֹתָ֜הּ ʔōṯˈāh אֵת [object marker] אֵ֤צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar קֵ֔דְמָה qˈēḏᵊmā קֶדֶם front אֶל־ ʔel- אֶל to מְקֹ֖ום mᵊqˌôm מָקֹום place הַ ha הַ the דָּֽשֶׁן׃ ddˈāšen דֶּשֶׁן fatness
1:16. vesiculam vero gutturis et plumas proiciet propter altare ad orientalem plagam in loco in quo cineres effundi solentBut the crop of the throat, and the feathers he shall cast beside the altar at the east side, in the place where the ashes are wont to be poured out.
16. and he shall take away its crop with the filth thereof, and cast it beside the altar on the east part, in the place of the ashes:
1:16. And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:
1:16. Yet truly, the craw of the throat and the feathers he shall cast near the altar at the eastern section, in the place where the ashes are usually poured out.
And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:

16: зоб ее с перьями ее отнимет и бросит его подле жертвенника на восточную сторону, где пепел;
1:16
καὶ και and; even
ἀφελεῖ αφαιρεω take away
τὸν ο the
πρόλοβον προλοβος with; [definite object marker]
τοῖς ο the
πτεροῖς πτερον and; even
ἐκβαλεῖ εκβαλλω expel; cast out
αὐτὸ αυτος he; him
παρὰ παρα from; by
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κατὰ κατα down; by
ἀνατολὰς ανατολη springing up; east
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τῆς ο the
σποδοῦ σποδος ashes
1:16
וְ wᵊ וְ and
הֵסִ֥יר hēsˌîr סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
מֻרְאָתֹ֖ו murʔāṯˌô מֻרְאָה crop
בְּ bᵊ בְּ in
נֹצָתָ֑הּ nōṣāṯˈāh נֹצָה filth
וְ wᵊ וְ and
הִשְׁלִ֨יךְ hišlˌîḵ שׁלך throw
אֹתָ֜הּ ʔōṯˈāh אֵת [object marker]
אֵ֤צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
קֵ֔דְמָה qˈēḏᵊmā קֶדֶם front
אֶל־ ʔel- אֶל to
מְקֹ֖ום mᵊqˌôm מָקֹום place
הַ ha הַ the
דָּֽשֶׁן׃ ddˈāšen דֶּשֶׁן fatness
1:16. vesiculam vero gutturis et plumas proiciet propter altare ad orientalem plagam in loco in quo cineres effundi solent
But the crop of the throat, and the feathers he shall cast beside the altar at the east side, in the place where the ashes are wont to be poured out.
1:16. And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:
1:16. Yet truly, the craw of the throat and the feathers he shall cast near the altar at the eastern section, in the place where the ashes are usually poured out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: Pluck away his crop with his feathers - In this sacrifice of fowls the head was violently wrung off, then the blood was poured out, then the feathers were plucked off, the breast was cut open, and the crop, stomach, and intestines taken out, and then the body was burnt. Though the bird was split up, yet it was not divided asunder. This circumstance is particularly remarked in Abram's sacrifice, Gen 15:10. See Clarke's note Gen 15:10. See Ainsworth. We have already seen, on Lev 1:2, that four kinds of animals might be made burnt-offerings to the Lord.
1. Neat cattle, such as bulls, oxen, cows, and calves.
2. He-goats, she-goats, and kids.
3. Rams, ewes, and lambs.
4. Pigeons and turtle-doves; and in one case, viz., the cleansing of the leper, sparrows or some small bird.
All these must be without spot or blemish - the most perfect of their respective kinds, and be wholly consumed by fire. The Rich were to bring the most costly; the Poor, those of least price. Even in this requisition of justice how much mercy was mingled! If a man could not bring a bullock or a heifer, a goat or a sheep, let him bring a calf, a kid, or a lamb. If he could not bring any of these because of his poverty, let him bring a turtle-dove, or a young pigeon, (see Lev 5:7); and it appears that in cases of extreme poverty, even a little meal or fine flour was accepted by the bountiful Lord as a sufficient oblation; see Lev 5:11. This brought down the benefits of the sacrificial service within the reach of the poorest of the poor; as we may take for granted that every person, however low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man must bring something; the law stooped to the lowest circumstances of the poorest of the people, but every man must sacrifice, because every man had sinned. Reader, what sort of a sacrifice dost thou bring to God? To Him thou owest thy whole body, soul, and substance; are all these consecrated to his service? Or has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as his providence has blessed thee. If thou have much, thou shouldst give liberally to God and the poor; If thou have but little, do thy diligence to give of that little. God's justice requires a measure of that which his mercy has bestowed. But remember that as thou hast sinned, thou needest a Savior. Jesus is that lamb without spot which has been offered to God for the sin of the world, and which thou must offer to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicatest thy whole body, soul, and substance to thy Maker. Even when we present ourselves a living sacrifice to God, we are accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love, and equal right to claim the benefits of the great sacrifice!
Albert Barnes: Notes on the Bible - 1834
1:16: His crop with his feathers - The weight of authority is in favor of the marginal rendering. It is most probable that the feathers were burned with the body, and that the wings, mentioned in Lev 1:17, were not mutilated.
The place of the ashes - The ashes were daily removed from the altar (except on certain holy days) and thrown into a heap on its eastern side. When the heap became inconveniently large, it was removed in vessels appropriated to the purpose (see Exo 27:3) to a spot without the camp. Lev 4:12; Lev 6:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: his feathers: or, the filth thereof, Luk 1:35; Pe1 1:2
by the place: Lev 4:12, Lev 6:10, Lev 6:11, Lev 16:27; Heb 13:11-14
Carl Friedrich Keil and Franz Delitzsch
1:16
He then took out בּנצתהּ את־מראתו, i.e., according to the probable explanation of these obscure words, "its crop in (with) the foeces thereof,"
(Note: This is the rendering adopted by Onkelos. The lxx, on the contrary, render it ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς, and this rendering is followed by Luther (and the English Version, Tr.), "its crop with its feathers." But the Hebrew for this would have been ונצתו. In Mishnah, Sebach. vi. 5, the instructions are the following: "et removet ingluviem et pennas et viscera egredentia cum illa." This interpretation may be substantially correct, although the reference of בנוצתה to the feathers of the pigeon cannot be sustained on the ground assigned. For if the bird's crop was taken out, the intestines with their contents would unquestionably come out along with it. The plucking off of the feathers, however, follows from the analogy of the flaying of the animal. Only, in the text neither intestines nor feathers are mentioned; they are passed over as subordinate matters, that could readily be understood from the analogy of the other instructions.)
and threw it "at the side of the altar eastwards," i.e., on the eastern side of the altar, "on the ash-place," where the ashes were thrown when taken from the altar (Lev 6:3). He then made an incision in the wings of the pigeon, but without severing them, and burned them on the altar-fire (Lev 1:17, cf. Lev 1:9).
The burnt-offerings all culminated in the presentation of the whole sacrifice upon the altar, that it might ascend to heaven, transformed into smoke and fragrance. Hence it is not only called עלה, the ascending (see Gen 8:20), but כּליל, a whole-offering (Deut 33:10; Ps. 51:21; 1Kings 7:9). If the burning and sending up in the altar-fire shadowed forth the self-surrender of the offerer to the purifying fire of the Holy Ghost; the burnt-offering was an embodiment of the idea of the consecration and self-surrender of the whole man to the Lord, to be pervaded by the refining and sanctifying power of divine grace. This self-surrender was to be vigorous and energetic in its character; and this was embodied in the instructions to choose male animals for the burnt-offering, the male sex being stronger and more vigorous than the female. To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, and that through the mediator of his salvation he should put his soul into a living fellowship with the Lord by sinking it as it were into the death of the sacrifice that had died for him, and should also bring his bodily members within the operations of the gracious Spirit of God, that thus he might be renewed and sanctified both body and soul, and enter into union with God.
Geneva 1599
1:16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the (k) east part, by the place of the ashes:
(k) On the side of the court gate in the pans which stood with ashes; (Ex 27:3).
John Gill
1:16 And he shall pluck away his crop with his feathers,.... Or "with its meat", or "dung", as Onkelos renders it, meaning that which was in its crop; and so the Jerusalem Targum interprets it, "with its dung"; and Jonathan's paraphrase is, "with its collection", or what was gathered together in the crop; it includes the entrails, as Gersom observes:
and cast it beside the altar on the east part, by the place of the ashes; where the ashes of the burnt offering were put every day, and every time such an offering was made; and all this answered to the washing of the inwards, and legs of the other burnt offerings, and signified the same thing, the cleanness and purity of Christ, and of his people by him.
John Wesley
1:16 With its feathers - Or, with its dung or filth, contained in the crop and in the guts. On the east - Of the Tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west - end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes - Where the ashes fell down and lay, whence they were afterwards removed without the camp.
1:171:17: Եւ ջախջախեսցէ՛ զայն ՚ի թեւոցն. եւ ՚ի բաց մի՛ զատուսցէ. եւ դիցէ զայն քահանայն ՚ի սեղանն ՚ի վերայ փայտին եւ հրոյ. զի ողջակէ՛զ զոհի է ՚ի հոտ անուշից Տեառն։
17 Ապա թող ջարդի թեւերը, բայց երկու մասի թող չբաժանի: Քահանան այն թող դնի զոհասեղանին, կրակի համար դիզուած փայտի վրայ, որովհետեւ ողջակիզուող զոհը Տիրոջ համար անուշահոտ է”»:
17 Եւ զանիկա թեւերէն պատռէ առանց զատելու ու քահանան այրէ զանիկա սեղանին վրայ, կրակին վրայի փայտերուն վրայ։ Ասիկա ողջակէզ ու անուշահոտ պատարագ է Տէրոջը։
Եւ ջախջախեսցէ զայն ի թեւոցն, եւ ի բաց մի՛ զատուսցէ. եւ [21]դիցէ զայն քահանայն ի սեղանն ի վերայ փայտին եւ հրոյ. զի ողջակէզ զոհի է ի հոտ անուշից Տեառն:

1:17: Եւ ջախջախեսցէ՛ զայն ՚ի թեւոցն. եւ ՚ի բաց մի՛ զատուսցէ. եւ դիցէ զայն քահանայն ՚ի սեղանն ՚ի վերայ փայտին եւ հրոյ. զի ողջակէ՛զ զոհի է ՚ի հոտ անուշից Տեառն։
17 Ապա թող ջարդի թեւերը, բայց երկու մասի թող չբաժանի: Քահանան այն թող դնի զոհասեղանին, կրակի համար դիզուած փայտի վրայ, որովհետեւ ողջակիզուող զոհը Տիրոջ համար անուշահոտ է”»:
17 Եւ զանիկա թեւերէն պատռէ առանց զատելու ու քահանան այրէ զանիկա սեղանին վրայ, կրակին վրայի փայտերուն վրայ։ Ասիկա ողջակէզ ու անուշահոտ պատարագ է Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: и надломит ее в крыльях ее, не отделяя их, и сожжет ее священник на жертвеннике, на дровах, которые на огне: это всесожжение, жертва, благоухание, приятное Господу.
1:17 καὶ και and; even ἐκκλάσει εκκλαω break out / off αὐτὸ αυτος he; him ἐκ εκ from; out of τῶν ο the πτερύγων πτερυξ wing καὶ και and; even οὐ ου not διελεῖ διαιρεω divide καὶ και and; even ἐπιθήσει επιτιθημι put on; put another αὐτὸ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐπὶ επι in; on τὰ ο the ξύλα ξυλον wood; timber τὰ ο the ἐπὶ επι in; on τοῦ ο the πυρός πυρ fire κάρπωμά καρπωμα be θυσία θυσια immolation; sacrifice ὀσμὴ οσμη scent εὐωδίας ευωδια fragrance τῷ ο the κυρίῳ κυριος lord; master
1:17 וְ wᵊ וְ and שִׁסַּ֨ע šissˌaʕ שׁסע cleave אֹתֹ֣ו ʔōṯˈô אֵת [object marker] בִ vi בְּ in כְנָפָיו֮ ḵᵊnāfāʸw כָּנָף wing לֹ֣א lˈō לֹא not יַבְדִּיל֒ yavdîl בדל separate וְ wᵊ וְ and הִקְטִ֨יר hiqṭˌîr קטר smoke אֹתֹ֤ו ʔōṯˈô אֵת [object marker] הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest הַ ha הַ the מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar עַל־ ʕal- עַל upon הָ hā הַ the עֵצִ֖ים ʕēṣˌîm עֵץ tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering ה֗וּא hˈû הוּא he אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
1:17. confringetque ascellas eius et non secabit nec ferro dividet eam et adolebit super altare lignis igne subposito holocaustum est et oblatio suavissimi odoris DominoAnd he shall break the pinions thereof, and shall not cut, nor divide it with a knife: and shall burn it upon the altar, putting fire under the wood. It is a holocaust and oblation of most sweet savour to the Lord.
17. and he shall rend it by the wings thereof, shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt offering, an offering made by fire, of a sweet savour unto the LORD.
1:17. And he shall cleave it with the wings thereof, [but] shall not divide [it] asunder: and the priest shall burn it upon the altar, upon the wood that [is] upon the fire: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1:17. And he shall break its wing joints, but he shall neither cut, nor divide it with metal, and he shall burn it upon the altar, placing fire under the wood. It is a holocaust and an oblation of a most sweet odor to the Lord.
And he shall cleave it with the wings thereof, [but] shall not divide [it] asunder: and the priest shall burn it upon the altar, upon the wood that [is] upon the fire: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD:

17: и надломит ее в крыльях ее, не отделяя их, и сожжет ее священник на жертвеннике, на дровах, которые на огне: это всесожжение, жертва, благоухание, приятное Господу.
1:17
καὶ και and; even
ἐκκλάσει εκκλαω break out / off
αὐτὸ αυτος he; him
ἐκ εκ from; out of
τῶν ο the
πτερύγων πτερυξ wing
καὶ και and; even
οὐ ου not
διελεῖ διαιρεω divide
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
αὐτὸ αυτος he; him
ο the
ἱερεὺς ιερευς priest
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐπὶ επι in; on
τὰ ο the
ξύλα ξυλον wood; timber
τὰ ο the
ἐπὶ επι in; on
τοῦ ο the
πυρός πυρ fire
κάρπωμά καρπωμα be
θυσία θυσια immolation; sacrifice
ὀσμὴ οσμη scent
εὐωδίας ευωδια fragrance
τῷ ο the
κυρίῳ κυριος lord; master
1:17
וְ wᵊ וְ and
שִׁסַּ֨ע šissˌaʕ שׁסע cleave
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
בִ vi בְּ in
כְנָפָיו֮ ḵᵊnāfāʸw כָּנָף wing
לֹ֣א lˈō לֹא not
יַבְדִּיל֒ yavdîl בדל separate
וְ wᵊ וְ and
הִקְטִ֨יר hiqṭˌîr קטר smoke
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
הַ ha הַ the
מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִ֖ים ʕēṣˌîm עֵץ tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering
ה֗וּא hˈû הוּא he
אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
1:17. confringetque ascellas eius et non secabit nec ferro dividet eam et adolebit super altare lignis igne subposito holocaustum est et oblatio suavissimi odoris Domino
And he shall break the pinions thereof, and shall not cut, nor divide it with a knife: and shall burn it upon the altar, putting fire under the wood. It is a holocaust and oblation of most sweet savour to the Lord.
1:17. And he shall cleave it with the wings thereof, [but] shall not divide [it] asunder: and the priest shall burn it upon the altar, upon the wood that [is] upon the fire: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1:17. And he shall break its wing joints, but he shall neither cut, nor divide it with metal, and he shall burn it upon the altar, placing fire under the wood. It is a holocaust and an oblation of a most sweet odor to the Lord.
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jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: shall not: Gen 15:10; Psa 16:10; Mat 27:50; Joh 19:30; Rom 4:25; Pe1 1:19-21, Pe1 3:18
it is: Lev 1:9, Lev 1:10, Lev 1:13; Gen 8:21; Heb 10:6-12, Heb 13:15, Heb 13:16
John Gill
1:17 And he shall cleave it with the wings thereof,.... One wing being on one side, and the other on the other side:
but shall not divide it asunder; the body of the bird, though it was cleaved down in the middle, yet not parted asunder, nor any of its wings separated from it; the Targum of Jonathan paraphrases it, "but shall not separate its wings from it"; this denoted, that though, by the death of Christ, his soul and body were separated from each other, yet the human nature was not separated from his divine Person, the personal union between the two natures still continuing; nor was he divided from his divine Father, though he was forsaken by him, yet still in union with him as the Son of God; nor from the divine Spirit, by which he offered up himself to God, and by which he was quickened; nor from his church and people, for whom he suffered, they being united to him as members to their head:
and the priest shall burn it upon the altar, upon the wood that is upon the fire; in like manner as the ox, sheep, or goat were burnt: according to the Misnah, the priest went up the ascent (of the altar) and turned round about the circuit; when he came to the southeast horn, he cut its head (or nipped it) with his nail, over against its neck, and divided it, and squeezed out its blood by the wall of the altar, and turned the part nipped to the altar, and struck it at it, and rubbed it with salt, and cast it upon the fires; then he went to the body and removed the crop and its feathers (or dung) and the entrails that came out along with it, and threw them into the place of ashes; he cleaved but did not divide asunder, but if he divided it was right, then he rubbed it with salt, and cast it upon the fires (q):
Tit is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9 so with the Heathens, to the gods of the air they sacrificed fowls for burnt offerings (r).
(q) Misn. Zebachim, c. 6. sect. 5. (r) Porphyr. apud Euseb. Praepar. Evangel. l. 4. c. 9. p. 146. Vid. Maoreb. Saturnal. l. 3. c. 8.
John Wesley
1:17 He shall cleave the bird through the whole length, yet so as not to separate the one side from the other. A sweet savour unto the Lord - Yet after all, to love God with all our hearts, and to love our neighbour as ourselves, is better than all burnt - offerings and sacrifices.