The main sacrificial prescriptions are in chs 1–7
, which is divided into two sections,
1.1–6.7 and 6.8–7.38
. The first section gives the basic description of performance (see 6.8–7.38n).
deals with three types of animals for the burnt offering, in descending order of economic worth: a bull (vv. 3—9
), a male sheep or goat (vv. 10–13
), and birds (vv. 14–17
Tent of meeting, see Ex 26; 33.9
This is a general introduction to the burnt offering here and the well‐being offering in ch 3. Ch 2
secondarily interrupts the flow between chs 1 and 3 (see 2.1–16n.).
Burnt offerings are brought for vows and freewill offerings (
), for purification rites (e.g.,
), daily offerings (
), and festivals (Num 28–29
). The entrance of the tent of meeting is the forecourt area in front of the tent (Ex 29.9–19
and diagram on p.
HB). The burnt offering is unusual in that it is totally consumed by fire, and neither the priest nor the worshiper partakes of it. As such, it is
considered most holy, as are the cereal (Lev 2.3,10; 6.17; 10.12; cf. the bread of Presence, 24.9
), sin (
6.25,29; 10.17; 14.13
), and guilt (
) offerings, and probably the priestly ordination offering (8.22–32n.). See Num 18.8–10
. The well‐being sacrifice (
) has a lesser degree of holiness.
Lay your hand, one hand only; see 16.21n.
Dashing blood on the altar (Ex 27.1
) is also found with the well‐being offering (Lev 3.2,8,13
) and the guilt offering (7.2); cf. Ex 24.6; 29.16
. This in part ransoms the offerer for killing the animal (
), and may also have an expiatory effect (see 16.6–19n.
). The sin offering has a different blood ritual (ch 4
Pleasing odor, Gen 8.21; Ex 29.18
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