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英文原文
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, Le 1:3-9. II. If it was a sheep or goat, a lamb or kid, out of the flock, Le 1:10-13. III. If it was a turtle-dove or a young pigeon, Le 1:14-17. 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.
1-2
The Law Concerning Offerings (1490 BC)
论供物的律法（主前1490年）
¹ 耶和华从会幕中呼叫摩西，对他说，
² 你晓谕以色列人说，你们中间若有人献供物给耶和华，要从牛群羊群中献牲畜为供物。
请在此留意：1. 这里假定百姓会心甘情愿地向耶和华献上供物。人之本性之光就指引人，以某种方式尊崇他的造物主，并以之为他的主而向他致敬。所启示的宗教以自然宗教为先设——视其为古老而早有的制度——自人堕落之后，便指引人借献祭来荣耀神；这暗含着一种承认：作为受造之物，他们一切皆领受于神；作为罪人，他们一切皆已亏欠于神。良心若彻底确知自己的依赖与罪咎，便乐于带着千千的公羊来到神面前，弥6:6,7。2. 这里也有规定，免得人纵任己意，在献祭的事上凭空想象、私自发明，以致表面上似乎是尊崇神，实际上反倒亵渎了祂，行了不配归给祂的事。因此，每一样事都当按合宜的规矩、照一定的规则而行，使所献之祭既能最显著地预表基督在时候满足时所献上的那伟大的赎罪之祭，又能预表信徒每日当献上的属灵的感恩之祭。3. 神借着摩西将这些律法赐给以色列人；再没有比这句话更常重复的了：耶和华对摩西说，你要晓谕以色列人。 神原可像颁布十诫那样，亲自向以色列人说话；但祂选择借着摩西传给他们，因为他们曾求神不要再亲自向他们说话；祂也早已定意，在众先知中，摩西要特别作为基督的预表——在这末世，神要借着基督向我们说话，来1:2。借着别的先知，神只是差遣信息给祂的百姓；但借着摩西，祂赐给他们律法；因此摩西正适合预表那位父将审判之权全交与祂的主。再者，神圣启示的珍宝总是要放在瓦器里，好叫我们的信心受试验，并叫这莫大的能力是出于神，而不是出于我们。4. 神从会幕中对他说话。一旦舍吉拿荣耀进驻了这新的居所，作为悦纳所行之事的凭据，神便从施恩座上与摩西交谈——那时摩西在幔子外侍立，更准确地说，是在门口，只听见声音而已；很可能他当时就把所听见的写下来，免得在复述时有什么错误或记忆上的疏漏。会幕的设立，就是为了作神与以色列人相交的地方；在那里，他们向神尽自己的事奉，神也在那里向他们启示祂的旨意。照样，我们如今也是借着道与祈祷，与父并祂儿子耶稣基督相交，徒6:4。当我们向神说话时，也当渴望听见祂向我们说话，并以祂肯向我们说话为极大的恩典。耶和华呼叫摩西，不是叫他近前来（在那律法时代，连摩西也必须保持距离），而是叫他留意、倾听所要说的话。希伯来文中"呼叫"一词比平常少了一个字母，犹太解经家告诉我们，这暗示神是以微小的声音说话。道德律法是在雷轰闪电中，从燃烧的山上以可畏之状颁布的；然而献祭这补救性的律法，却是较为温和地从施恩座上赐下的，因为它预表了福音的恩典——那乃是生命与平安的职事。
英文原文
The Law Concerning Offerings (1490 BC)
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 6:6,7. 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 believers 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 1:2. 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, Ac 6:4. 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.
3-17
Law of the Burnt-Offering (1490 BC)
燔祭之律（主前1490年）
³ 他的供物若以牛群为燔祭，就要献一只没有残疾的公牛；他要在会幕门口、耶和华面前，凭自己的心愿献上。
⁴ 他要按手在燔祭牲的头上；燔祭牲便蒙悦纳，为他赎罪。
⁵ 他要在耶和华面前宰公牛；亚伦子孙作祭司的，要奉上血，把血洒在靠着会幕门口的坛周围。
⁶ 那人要剥去燔祭牲的皮，把燔祭牲切成块子。
⁷ 祭司亚伦的儿子要把火放在坛上，把柴摆在火上；
⁸ 亚伦子孙作祭司的，要把肉块、头和脂油，摆在坛上火的柴上；
⁹ 但内脏与腿要用水洗；祭司要把一切全烧在坛上，当作燔祭，就是献给耶和华为馨香的火祭。
人若是富足、能负担得起，便应当从他的大牲畜群中，将他所设计用以尊荣神的燔祭牲牵来。那想到神是至善之本体的人，必决心将手中最好的献给祂，否则就是没有将当得的荣耀归给祂的名。如今人若决定宰一头公牛——不是为家人朋友摆设筵席，而是为他的神献祭——就必须敬虔地遵守这些规则：—1. 所献的牲畜必须是公的，没有残疾，是他牧场上最好的。既专为那无限完全者之尊荣而设，就当在同类中最为完全。这预表了作垂死之祭的基督其中完备的力量和纯洁，以及基督徒——他们作为活祭献给神——心中所当有的真诚和生活所当有的无可指摘。但按字面而言，在基督耶稣里不分男、女；身体上任何天然的残疾也不阻挡我们蒙神悦纳，唯有罪引入灵魂的道德缺陷和败坏才会。2. 牲主必须自愿献上。凡在宗教上为讨神喜悦而作的，必须不因别的约束，只因爱的约束。神悦纳甘心之民和捐得乐意的人。AINSORTH等不读作献祭之原则，而读作献祭之目的："让他献上为在耶和华面前蒙悦纳。让他以此为自己献祭的目的，让他坚定地注视这目的——就是为要蒙耶和华悦纳。"唯独那些在一切宗教事奉中真诚渴望并设计此事的人，才必蒙悦纳（林后5:9）。3. 必须在会幕门口献上，那里放着那使礼物成圣的铜祭坛，不可在别处献。他必须在门口献上，作为不配进入之人，并承认罪人若不借着祭物，就无门进入与神立约相交；但他必须在会幕献上，表明即使在这私人的事奉中，他也与全以色列教会相交。4. 献祭者必须按手在供物的头上（利1:4）。犹太的博士说："他要用双手、用尽全力按在牲畜的两角之间"，借此表明，（1.）他将自己在牲畜上的一切权利和利益都转移给神，以实物的交付将其归给祂的事奉。（2.）他承认自己该死，并且若神要求，他为事奉祂的尊荣、为得祂的恩惠，也甘心乐意去死。（3.）他倚赖这祭物，视之为那将我们众人的罪孽都归在其上的大祭之设立预表。献祭——尤其是这礼——的奥秘意义，有人认为就是使徒所说按手之礼的教训（来6:2），它预表了福音的信心。献祭者按手在供物头上，是为表明他的渴望和盼望，就是它可以为他蒙悦纳，为他赎罪。虽然燔祭不像赎罪祭那样针对某一特定的罪，但它们乃是为罪在总体上赎罪；凡按手在燔祭牲头上的人，当承认他当作的没有作，不当作的倒作了，并祈求——虽然他自己该死，但他的祭牲之死可以蒙悦纳，为他的罪愆赎罪。5. 祭牲当由利未人的祭司在耶和华面前宰杀，即以敬虔宗教的态度，并以仰望神和祂尊荣之心而宰杀。这预表我们的主耶稣将祂的魂、祂的生命作为赎罪祭献上。弥赛亚君王必被剪除作为祭物，却不是为自己（但9:26）。这也预表在基督徒——他们是活祭——身上，那属血气的部分必须被治死或杀灭，肉体连同其邪情私欲和一切纯然属动物生命的食欲，都要同钉十字架。6. 祭司当把血洒在坛上（利1:5）；因为血就是生命，正是这血为灵魂赎罪。这预表我们的主耶稣在流血之时，直接而实际地顾念满足祂父神的公义、维护那受亏负的尊荣；祂将自己无瑕无疵献给神。这也预表我们因信将耶稣基督的血洒在良心上，使良心得平安和洁净（彼前1:2；来10:22）。7. 牲畜当被剥皮，得体地剖开，按屠夫的技艺分成各关节或各块；然后一切肉块，连头和脂油（腿和内脏须先洗）都当一同烧在坛上（利1:6-9）。"但有何用处，"有人会说，"如此浪费？为何要将这许多好肉——本可给穷人、可作他们饥饿一家许久食物的——一同烧成灰烬？"这是神的旨意；我们不可反对，也不可挑错。当它为神的尊荣而烧、为顺服祂的命令而烧、为表明属灵的福气而烧时，它实在比作为人的食物更为善用，更合乎其受造的目的。我们绝不可算那为神而用的为损失。焚烧祭牲预表基督所受的剧痛，以及基督徒所当以之为圣火、敬虔地将自己的全人——灵、魂、身子——献上给神的虔诚情感。8. 这被称为馨香的祭，或耶和华安息之香。烧肉本身并无香气；但这作为对神圣命令的顺服、作为基督的预表，是神所喜悦的：祂与献祭者和好，并亲自在这和好之中得着喜悦。祂在祂恩典的典章中得着安息和舒畅，正如起初在祂创造之工中那样（出31:17），并为此欢欣（诗104:31）。基督将自己献给神，被称为馨香的供物（弗5:2）；基督徒属灵的祭，也被称为借着基督蒙神悦纳（彼前2:5）。
¹⁰ 他的供物若从羊群中取，就是从绵羊或山羊中取，作燔祭；他要献一只没有残疾的公羊。
¹¹ 他要在坛的北边、耶和华面前宰它；亚伦子孙作祭司的，要把血洒在坛的周围。
¹² 他要把肉块连头和脂油切成块子；祭司要把这些摆在坛上火的柴上；
¹³ 但内脏和腿要用水洗；祭司要全奉上，全烧在坛上；这是燔祭，是献给耶和华为馨香的火祭。
¹⁴ 人献给耶和华的燔祭若以鸟为供物，就要献斑鸠或雏鸽为供物。
¹⁵ 祭司要把它带到坛前，揪下头来，在坛上烧；它的血要从坛旁挤出，流在坛的旁边；
¹⁶ 又要把鸟的嗉子和翎毛除掉，丢在坛的东边倒灰的地方；
¹⁷ 要拿着鸟的两个翅膀，把它撕开，只是不可撕断；祭司要把它烧在坛上，在坛上的火上，就是柴的火上：这是燔祭，是献给耶和华为馨香的火祭。
这里我们有了关于羊群或鸟类燔祭的律法。中等之家——负担不起献公牛的——会带来一只绵羊或山羊；连这都不能作的，若献上斑鸠或鸽子，也必蒙神悦纳。因为神在祂的律法和福音中，正如在祂的护理中一样，顾念穷人。可留意的是，所选作祭物的，都是最为温和驯良、无害不伤人的受造之物，为要预表基督所有的无辜和柔顺，并教导基督徒所当有的无辜和柔顺。这里所给的指示：1. 关于羊群的燔祭（利1:10）。处理这些的方法与公牛大致相同；只是这里规定祭牲当在坛的北边宰杀——这虽只在此处提及，大概对前者和其他祭物也当遵守。也许坛的那一面空地最大，祭司有回旋的余地。古人观察到好天气出自北方，北风驱散雨水；而借这些祭物，神忿怒的风暴得以散开，神脸面的光得以获得——这光比最明丽的好天气更为可悦。2. 关于鸟类的燔祭。它们必须是斑鸠（如此，犹太人说"必须是老斑鸠"），或是鸽子（如此就必须是雏鸽）。人席上最可悦之物，当献于神的祭坛。在这些鸟的献祭中，（1.）头必须揪下，有人说"完全揪下"；有人认为只是掐住，以致杀死鸟，却仍让头连在身上。但似乎更可能要完全断开，因为头要先烧。（2.）血当从坛旁挤出。（3.）脏物连同羽毛当丢在灰堆上。（4.）身体当剖开，撒上盐，然后烧在坛上。犹太人说："献鸟之祭是祭司所要作的最艰难的事奉之一"——借此教导那些在圣事上事奉的人，当像关切富人的救恩那样关切穷人的救恩；并且穷人的事奉若出自正直的心，必如富人的事奉一样蒙神悦纳，因为祂是照人所有的悦纳，不是照人所没有的（林后8:12）。穷人的斑鸠或雏鸽，在这里被称为馨香之祭，与有角有蹄的公牛之祭一样。然而归根结底，尽心爱神，并爱邻如己，比一切燔祭和祭物都好（可12:33）。
英文原文
Law of the Burnt-Offering (1490 BC)
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, 2Co 5:9. 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, Le 1:4. "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 6:2), 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, Da 9:26. 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 (Le 1:5); 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, 1Pe 1:2, Heb 10:22. 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, Le 1:6-9. "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 (Ex 31:17), rejoicing therein, Ps 104:31. Christ's offering of himself to God is said to be of a sweet-smelling savour (Eph 5:2), and the spiritual sacrifices of Christians are said to be acceptable to God, through Christ, 1Pe 2:5.
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, Le 1:10. 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, 2Co 8:12. 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, Mk 12:33.
本书以有关献祭的律法开篇，其中最古老的当属燔祭，本章即记载神就此赐给摩西的指示。此处颁布了当如何处理这类祭礼的规条。I. 若献牛群中的公牛，利1:3-9。II. 若献羊群中的绵羊或山羊、绵羊羔或山羊羔，利1:10-13。III. 若献斑鸠或雏鸽，利1:14-17。无论所献之物本身价值或多或少，只要献祭者心怀正直、按这些律法而献，就必蒙神悦纳。