Leviticus 3:1
WEB
“‘If his offering is a sacrifice of peace offerings, if he offers it from the herd, whether male or female, he shall offer it without defect before Yahweh.
BSB
“If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD.
KJV
And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.
Matthew Henry
Hebrew interlinear
H518
prt — lo!, whether?, if, although, Oh that!, when, not
Derivation: a primitive particle;
used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not
KJV: (and, can-, doubtless, if, that) (not), + but, either, + except, + more(-over if, than), neither, nevertheless, nor, oh that, or, + save (only, -ing), seeing, since, sith, + surely (no more, none, not), though, + of a truth, + unless, + verily, when, whereas, whether, while, + yet.
conj — if
אִם conj.
1. hypoth. part. if
2. Interrog. part.
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
H2077
n-m — slaughter, flesh, sacrifice
Derivation: from 2076;
properly, a slaughter, i.e. the flesh of an animal; by implication, a sacrifice (the victim or the act)
KJV: offer(-ing), sacrifice.
n.m — sacrifice
זֶ֫בַח 162 n.m. sacrifice
I. general name for all sacrifices eaten at feasts
1. of the God of Israel
2. of other deities
II. there are several kinds which are gradually distinguished
1. the covenant sacrifice, between Jacob and Laban
2. the passover
3. annual sacrifice
4. thank offering
5. in ritual of H & P
6. the slaughter of hostile nations
7. the verb used
H8002
n-m — requital, thanks
Derivation: from 7999;
properly, requital, i.e. a (voluntary) sacrifice in thanks
KJV: peace offering.
n.[m.] — sacrifice for alliance
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
H7133
n-m — brought near, present
Derivation: or קֻרְבָּן; from 7126;
something brought near the altar, i.e. a sacrificial present
KJV: oblation, that is offered, offering.
n.[m.] — offering
[קֻרְבָּן] n.[m.] offering
n.m — offering
קָרְבָּן 80 n.m. offering, oblation
H4480
prep — part, from, out of
Derivation: or מִנִּי; or מִנֵּי; (constructive plural) (Isaiah 30:11); for 4482;
properly, a part of; hence (prepositionally), from or out of in many senses
KJV: above, after, among, at, because of, by (reason of), from (among), in, × neither, × nor, (out) of, over, since, × then, through, × whether, with.
prep — out of
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
1. with verbs expressing (or implying) separation or removal
a. from, against
b. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
c. of position, off, on the side of, on
2. Out of, Gk. ἐκ, Lat. ex
3. Partitively
4. Of time—
a. as marking the terminus a quo, the anterior limit of a continuous period from, since
b. as marking the period immediately succeeding the limit after
c. towards, to
5. (וְעַד) עַד … מִן from … even to
6. In comparisons, beyond, above
7. מן is prefixed to an infin.:
a. with causal force, from, on account of, through
b. after verbs implying restraint, prevention, cessation, etc.
c. with a temporal force, since, after
8. Once as a conj. before a finite verb. that
9. In compounds:
n. [m.] — portion
[מֵן] n. [m.] portion
H1241
n-m — beeve, plowing, herd
Derivation: from 1239;
a beeve or an animal of the ox family of either gender (as used for plowing); collectively, a herd
KJV: beeve, bull ( -ock), calf, cow, great (cattle), heifer, herd, kine, ox.
n.m — cattle
בָּקַר 182 n.m. cattle, herd, ox
H1931
p — he, she, it, self, same, this, that, as, are
Derivation: of which the feminine (beyond the Pentateuch) is הִיא; he a primitive word, the third person pronoun singular;
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are
KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.
m — he
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
1. an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
2. It resumes the subj. with emph.
3. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
4. It anticipates (as it seems) the subject
5. As an emph. predicate, of God
6. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
7. With the art.: so regularly when joined to a subst. defined itself by the art.
H7126
v — approach, bring near
Derivation: a primitive root;
to approach (causatively, bring near) for whatever purpose
KJV: (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.
vb — come near
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph. 177
1.
a. bring near, bring, present
b. of time
2. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
H2145
n-m — remembered, male
Derivation: from 2142;
properly, remembered, i.e. a male (of man or animals, as being the most noteworthy sex)
KJV: × him, male, man(child, -kind).
n.m — male
זָכָר n.m. & adj. male
I. subst. male, offspring of men and animals
II. adj. sg. male (only human beings)
H5347
n-f — female
Derivation: from 5344;
female (from the sexual form)
KJV: female.
n.f — female
נְקֵבָה n.f. female
H8549
a — entire, integrity, truth
Derivation: from 8552;
entire (literally, figuratively or morally); also (as noun) integrity, truth
KJV: without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright(-ly), whole.
adj — complete
תָּמִים 91 adj. complete, sound
1. complete, whole, entire
2. whole, sound, healthful
3. complete, entire, of time
4. sound, wholesome, unimpaired, innocent, having integrity
5. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
H6440
n-m — face, before
Derivation: plural (but always as singular) of an unused noun פָּנֶה; from 6437);
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
KJV: accept, a-(be-) fore(-time), against, anger, × as (long as), at, battle, because (of), beseech, countenance, edge, employ, endure, enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, × him(-self), honourable, impudent, in, it, look(-eth) (-s), × me, meet, × more than, mouth, of, off, (of) old (time), × on, open, out of, over against, the partial, person, please, presence, propect, was purposed, by reason of, regard, right forth, serve, × shewbread, sight, state, straight, street, × thee, × them(-selves), through ( -out), till, time(-s) past, (un-) to(-ward), upon, upside ( down), with(-in, -stand), × ye, × you.
n.m — face
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
I.
1. face, faces
2.
a. presence, person
b. technically, see one's face, i.e. appear before one, in one's presence
3. face of seraphim
4. face of animals
5. face (= surface) of ground
6. as adv.loc. before
7. for other phrases
II. with prepositions
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
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Verses 1–5
Leviticus 3:1–5
The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, Lev 7:15, Lev 7:16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Psa 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,
I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, Lev 3:1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal 3:28.
II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (Lev 3:2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, Lev 3:3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, Lev 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa 4:4.
Cross-references: Lev 7:15 · Lev 7:16 · Ps 116:12 · Lev 3:1 · Gal 3:28 · Lev 3:2 · Hos 14:2 · Lev 3:3 · Lev 7:11 · Col 3:5 · Isa 4:4