All consecrated animals whose permanent blemish preceded their consecration, and which were redeemed —- are subject to the laws of bechor and the gifts [due the Kohen], and they revert to mundane status [even] to [the extent that they may] be shorn and put to work, their offspring and their milk are permissible after their redemption, one who slaughters them outside [the Temple Courtyard] is not liable, they do not effect temurah, and if they died [prior to their redemption] they may be redeemed; except for the bechor- and the maaser-offering.

All [consecrated animals] whose consecration preceded their blemish, or whose temporary blemish [preceded] their consecration, and a permanent blemish developed in them afterward, and they were redeemed —- are exempt from the laws of bechor and from the gifts [due the Kohen], and they do not revert to mundane status to [the extent that they may] be shorn and put to work, their offspring and their milk are prohibited after their redemption, one who slaughters them outside [the Temple Courtyard] is liable, they effect temurah, and if they died they must be buried.

[If] one receives animals at their fixed value from a non-Jew, the offspring are exempt [from the law of bechor], but the offspring of that offspring are liable. [If] he put the offspring in place of their mothers, the offspring of the offspring are exempt [from the law of bechor], but the offspring of the offspring of that offspring are subject [to it]. Rabban Shimon ben Gamliel says: Even up to ten generations, they are exempt [from the law of bechor], because the non-Jew has a lien on them.

[If] a ewe bore [an offspring resembling] a goat, or [if] a goat bore [an offspring resembling] a ewe, it is exempt from the law of bechor. But if it retains some characteristics, it is subject [to the law of bechor].