Lev 1:3-9 | TNotes | STEP | Summary for Lev 1:3-17: 1:3-17 burnt offering (Hebrew ‘olah , “what goes up”): The Hebrew word implies the ascent of the animal in flame and smoke. Except for its hide, given in payment to the officiating priest (7:8 ), this offering was burned completely on the altar (1:9 ). Its purpose was to satisfy God’s wrath against sin, ceremonially cleansing the worshiper and restoring him or her to fellowship with God (cp. Rom 3:25 ; 8:3 ; 2 Cor 5:18-21 ). The whole burnt offering occurs first in this list of offerings (Lev 1–7 ), providing a pattern for offerings that follow. It is the most common and most general atoning offering. 1:3 male with no defects: God allowed female and slightly deformed animals for certain types of non-atoning offerings (see 3:1 ; 4:27-31 ; 22:23 ), but not for the whole burnt offering. In the dry, brush-encrusted hills of southern Palestine, cattle were much more difficult to raise than sheep or goats. This meant a bull without defect was an animal of great value. Centuries later, the prophet Malachi confronted the people for offering sick and lame animals instead of those without defect (Mal 1:6-14 ).

Summary for Lev 1:3-17: 1:3-17 ^a burnt offering (Hebrew ‘olah, “what goes up”): The Hebrew word implies the ascent of the animal in flame and smoke. Except for its hide, given in payment to the officiating priest (7:8 ^b), this offering was burned completely on the altar (1:9 ^c). Its purpose was to satisfy God’s wrath against sin, ceremonially cleansing the worshiper and restoring him or her to fellowship with God (cp. Rom 3:25 ^d; 8:3 ^e; 2 Cor 5:18-21 ^f). The whole burnt offering occurs first in this list of offerings (Lev 1–7 ^g), providing a pattern for offerings that follow. It is the most common and most general atoning offering. 1:3 ^h male with no defects: God allowed female and slightly deformed animals for certain types of non-atoning offerings (see 3:1 ⁱ; 4:27-31 ^j; 22:23 ^k), but not for the whole burnt offering. In the dry, brush-encrusted hills of southern Palestine, cattle were much more difficult to raise than sheep or goats. This meant a bull without defect was an animal of great value. Centuries later, the prophet Malachi confronted the people for offering sick and lame animals instead of those without defect (Mal 1:6-14 ^l).
1:4 ^m Lay your hand on the animal’s head: The sacrificial animal represented the worshiper in the ceremony (4:4 ⁿ, 15 ^o, 24 ^p, 29 ^q, 33 ^r; 16:21 ^s). This act signified that the animal’s death represented the death of its owner. In the ritual for the Day of Atonement, it signified that the sins of the owner were transferred to the animal (16:20-22 ^t). With the peace offering (3:2 ^u, 8 ^v, 13 ^w), the act seems to have indicated ownership of the animal being sacrificed.

• The phrase in your place may mean “in payment for sin” (sometimes called expiation) or “as a substitute for the sinner’s death” (sometimes called propitiation).

• to purify you, making you right with him (or to make atonement for you): Although older commentaries describe this process as “covering over” sin, recent scholarship defines it as “blotting out, erasing, or cleansing from” sin. The concept involves satisfying God’s wrath against sin, ceremonially cleansing the worshiper, and restoring fellowship with God in the community of God’s people.
1:5 ^x Aaron’s sons: The descendants of Levi, Moses’ own tribe, were divided into two categories: (1) priests, who were descendants of Aaron, the first high priest; and (2) Levites, who served in subordinate roles (Exod 28:1-4 ^y; Num 18:1-7 ^z). The instructions given here applied to later generations as well.

• The blood was a symbol of life, not of death. The Israelite system of sacrifice was based on the principle of substitution, and the shedding of sacrificial blood was essential for atonement. It represented sacrificing the life of the animal as a substitute for the life of the worshiper (Lev 17:10-14 ^aa; Heb 9:22 ^ab). The blood of Jesus Christ was shed as the ultimate sacrifice for sin (Heb 9:11-14 ^ac).

• The altar of burnt offering was located in the east end of the courtyard, outside the Tabernacle but inside the entrance to the courtyard (Exod 40:6 ^ad, 29 ^ae).
1:6 ^af The entire animal was to be burned, except for the skin, which was the priest’s share of the offering (7:8 ^ag).
1:8 ^ah The Hebrew word translated fat describes the suet, or hard fat, from around the kidneys and loins. This specific term occurs only here and in 1:12 ^ai and 8:20 ^aj. All fat—not just this special fat—was considered God’s portion (3:14-17 ^ak; 7:23-25 ^al; see 1 Sam 2:15-17 ^am). Only the whole burnt offering was entirely consumed on the altar. With other offerings, the fatty portions and certain internal organs were burned; the rest belonged to the officiating priests and sometimes to the worshiper (Lev 7:11-18 ^an).
1:9 ^ao The offering was washed with water to remove dirt or debris that might contaminate the offering. Washing was also part of purification from ritual uncleanness, a prerequisite for Tabernacle service (6:27 ^ap; 11:28 ^aq).

• special gift: The Hebrew term (’isheh) has traditionally been rendered “offering made by fire.” Although the offering was to be burned (1:13 ^ar, 17 ^as), recent scholarship suggests that the word had the more generic meaning of “gift.”

• pleasing aroma to the Lord (literally a restful odor; also in 1:13 ^at, 17 ^au): Pagan people of the ancient Near East believed that their gods smelled the offerings because they needed to eat them to sustain their lives. Although God’s response is sometimes represented in language that reflects the cultural setting (e.g., 21:6 ^av; Num 28:2 ^aw), the Bible is clear that God did not need offerings as food (Ps 50:9-13 ^ax). Instead, they pleased him as sincere offerings for the purpose of atonement.