Leviticus says that when a person realizes guilt in the listed cases, the person shall confess the sin committed. After confession, an offering is brought, and the priest makes atonement. This sequence is stated plainly in the instructions (Leviticus 5:5–6).

Leviticus allows a burnt offering from the herd (a bull), from the flock (sheep or goats), or from birds. The animal is to be without blemish, and the birds are specified as turtledoves or pigeons. The chapter gives a distinct procedure for each kind (Leviticus 1:3; Leviticus 1:10; Leviticus 1:14).

Leviticus commands that every grain offering be seasoned with salt and calls it “the salt of the covenant.” The instruction is stated as a required element, not optional. It applies to offerings brought near to the LORD (Leviticus 2:13).

Leviticus sets time periods of uncleanness and purification after the birth of a child, with different lengths for a son and a daughter. When the days are completed, the mother brings a burnt offering and a sin offering, and the priest makes atonement for her. If she cannot afford a lamb, two birds are permitted instead (Leviticus 12:2–8).

Leviticus requires a person who has cheated, stolen, or dealt falsely to restore what was taken in full and add a fifth. The repayment is made on the day the guilt is realized, and then a ram is brought as a guilt offering. The priest makes atonement for the person afterward (Leviticus 6:1–7).

Leviticus describes bringing a sin offering when a person commits an unintentional violation and later realizes it. The offender brings the prescribed animal, the priest performs the blood and fat rites, and atonement is made. The text emphasizes this process for different social roles and situations (Leviticus 4:27–31; Leviticus 4:35).

Leviticus provides reduced options for those who cannot afford a lamb: two turtledoves or two pigeons, and if still too poor, a flour offering. The text keeps the same goal of atonement while adjusting what can be brought. These alternatives are written into the law itself (Leviticus 5:7–13).

Leviticus describes the burnt offering as an animal offering that is killed and then burned on the altar. The offerer brings a male without blemish from the herd, flock, or birds, and the priests handle the blood and the burning. It is presented “for acceptance” at the entrance of the tent of meeting (Leviticus 1:3; Leviticus 1:5–9).

Leviticus presents the peace offering as an offering from the herd or flock, male or female, without blemish. The priests splash the blood against the altar, and specific fat portions are burned on the altar as the LORD’s food offering. The chapter treats it as a distinct offering type with its own steps (Leviticus 3:1–5; Leviticus 3:6–11).

Leviticus gives the sin offering for cases where someone sins unintentionally against the LORD’s commandments. The required animal varies by the person’s role (anointed priest, whole congregation, ruler, or common person), and the priest applies blood in specified ways. The chapter repeats that “the priest shall make atonement… and he shall be forgiven” (Leviticus 4:2–3; Leviticus 4:20).

The grain offering is made from fine flour, with oil poured on it and frankincense placed on it. A “memorial portion” is burned on the altar, and the rest belongs to Aaron and his sons. Leviticus lists multiple preparation forms, including baked or cooked versions (Leviticus 2:1–3; Leviticus 2:8–10).

Leviticus describes a guilt offering for wrongdoing “in the holy things of the LORD.” The person brings a ram, and the priest makes atonement, while restitution is paid with an added fifth. The passage combines sacrifice with repayment for the loss (Leviticus 5:14–16).

Leviticus assigns the priest to examine skin outbreaks and decide whether a person is clean or unclean. The process includes inspection of signs (like hair color and spread) and repeated checks after periods of isolation. The chapter treats the priest’s examination as the basis for the official verdict (Leviticus 13:1–8; Leviticus 13:9–17).

Leviticus lists several guilt situations: failing to testify after hearing a public call, touching an unclean thing, touching human uncleanness, or making a rash oath. The passage notes that a person may become aware of the guilt later. These cases introduce the need for confession and an offering (Leviticus 5:1–4).

Leviticus says that whoever touches the carcass of certain animals becomes unclean until the evening. If someone carries the carcass, the person must wash clothes and remain unclean until evening. The chapter applies these rules to various carcass-contact situations (Leviticus 11:24–28).

Leviticus defines clean land animals as those that both chew the cud and have a split hoof, and it lists key exceptions. For water creatures, it allows those with fins and scales and forbids the rest. It also lists prohibited birds and many “swarming” creatures (Leviticus 11:1–8; Leviticus 11:9–12).

Leviticus states that no grain offering presented to the LORD may be made with leaven, and it also prohibits burning honey as a food offering. The rule is given as a direct restriction on what may be turned into smoke on the altar. The chapter distinguishes this from certain firstfruits presentations (Leviticus 2:11–12).

Leviticus says Nadab and Abihu offered “unauthorized fire” before the LORD, which he had not commanded them. Fire came out from before the LORD and consumed them, and they died. Moses summarizes the event as showing that God will be regarded as holy among those who come near him (Leviticus 10:1–3).

In the burnt offering, the worshiper lays a hand on the head of the animal at the entrance of the tent of meeting. The text connects this act with the offering being accepted and with atonement being made for the person. This step is stated as part of the required procedure (Leviticus 1:4).

Leviticus commands the priests to keep the fire on the altar burning; it must not go out. The text describes regular duties like adding wood each morning and removing ashes. This is presented as an ongoing priestly responsibility in the tabernacle system (Leviticus 6:12–13).

In the peace offering instructions, Leviticus ends with a standing rule that no blood may be eaten. The command is presented as a perpetual statute “throughout your generations” wherever Israel lives. It is linked with the sacrificial context where blood is handled at the altar (Leviticus 3:17; Leviticus 7:26–27).

Leviticus identifies certain fat portions as belonging to the LORD in the peace offering, with those parts burned on the altar. It then states a rule: “You shall eat neither fat nor blood.” The prohibition is stated as a lasting statute for the community (Leviticus 3:16–17; Leviticus 7:22–25).

Leviticus ties the clean/unclean rules to the LORD’s identity, stating, “For I am the LORD your God… I am holy.” The statement is given as the reason Israel is to be set apart and not defiled by unclean creatures. It closes the chapter’s purpose of distinguishing clean from unclean (Leviticus 11:44–47).

Leviticus forbids Aaron and his sons from drinking wine or strong drink when they go into the tent of meeting, with death stated as the penalty. The stated purpose is to distinguish between the holy and the common, and between the unclean and the clean. It also connects to teaching Israel the LORD’s statutes (Leviticus 10:8–11).