But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:

But if the sacrifice of his oblation be a vow, or a freewill-offering, it shall be eaten on the day that he offereth his sacrifice; and on the morrow that which remaineth of it shall be eaten:

If any man by vow, or of his own accord offer a sacrifice, it shall in like manner be eaten the same day: and if any of it remain until the morrow, it is lawful to eat it:

And if the sacrifice of his offering be a vow, or voluntary, it shall be eaten the same day that he presented his sacrifice; on the morrow also the remainder of it shall be eaten;

And if the sacrifice of his offering is a vow or free-will offering, in the day of his bringing near his sacrifice it is eaten; and on the morrow also the remnant of it is eaten;

But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offers his sacrifice: and on the morrow also the remainder of it shall be eaten:

But if his offering is made because of an oath or given freely, it may be taken as food on the day when it is offered; and the rest may be used up on the day after:

But if the sacrifice of his offering be a vow, or a freewill-offering, it shall be eaten on the day that he offereth his sacrifice; and on the morrow that which remaineth of it may be eaten.

If anyone, by a vow or of his own accord, will have offered a sacrifice, it shall be eaten in a similar manner on the same day. But then if any of it will have remained until tomorrow, it is lawful to eat it.

Quod si votum, vel spontaneum fuerit sacrificium oblationis ejus, die quo ille obtulerit sacrificium suum, comedetur, et sequenti die comedetur quod superfuerit ex co.

But if the sacrifice of his offering. I have observed a little above that it is not a conditional but a simple vow which is here meant; because, if a person were under the obligation of a vow, his payment was an act of thanksgiving, and thus his sacrifice was comprised under the first head. But it would not be without absurdity that similar things should be distinguished as if they differed. But inasmuch as many made gratuitous vows, Moses combines this kind of sacrifice with the free-will-offering, as standing in the same rank. It has also been stated that the consecrated meats were not kept too long, lest they should become tainted or putrified, and thus religion should fall into contempt. Perhaps, too, vainglory was thus provided against; for if it had been allowable to eat the meats salted, many would have made ostentatious offerings without expense. God, therefore, imposed a restraint, that they might offer their sacrifices more sparingly and reverently. The penalty is added, that; the sacrifice would not be acceptable to God, but rather abominable; and hence all who ate of them would be guilty. Moreover, when Moses says that polluted sacrifices would not be "imputed," we may infer that those which are duly offered come into account before God, so that He reckons them as things expended for Himself. Still we must not, imagine them to be merits which lay Him under obligation; but because He deigns to deal so liberally with us, that no duty which we pay Him is useless.

The vow-offering appears to have been a peace-offering vowed upon a certain condition; the voluntary-offering, one offered as the simple tribute of a devout heart rejoicing in peace with God and man offered on no external occasion (compare Leviticus 22:17-25).

But if the sacrifice of his offering [be] a (h) vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:
(h) If he makes a vow to offer: or else the flesh of the peace offerings must be eaten the same day.

But if the sacrifice of his offering be a vow,.... Be on account of a vow made, as, that if he was favoured with such and such benefits, or delivered out of such and such troubles and distresses, then he would offer such a sacrifice:
or a voluntary offering; without any condition or obligation; what from the mere motion of his mind he freely offered, not being directed to it by any command of God, or under any necessity from a vow of his own, and without any view to; any future good to be enjoyed: Aben Ezra describes both the one and the other thus; a "vow" which he uttered with his lips in his distresses, a "voluntary offering", which his spirit made him willing to bring, a sacrifice to God neither for a vow nor for thanksgiving:
it shall be eaten the same day that he offereth his sacrifice; that is, it shall be begun to be eaten then, and if all is eaten up it is very well, but they were not obliged in either of these cases, as in the preceding, to eat up all, and leave none to the morning, for it follows:
and on the morrow also the remainder of it shall be eaten; some of it, if thought fit, and could not be conveniently eaten, might be kept till the day after the sacrifice, but no longer.

A vow - Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which was not allowed for the thank - offering.