Leviticus Chapter 3

Laws for Peace Offerings

(Leviticus 7:11-21)

1And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD. 2And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about. 3And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, 4And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 5And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD. 6And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish. 7If he offer a lamb for his offering, then shall he offer it before the LORD. 8And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar. 9And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards, 10And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 11And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.

12And if his offering be a goat, then he shall offer it before the LORD. 13And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. 14And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, 15And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 16And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S. 17It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

King James Bible

Text courtesy of BibleProtector.com.

Laws for Peace Offerings
(Leviticus 7:11–21)

1 “‘If his offering is a sacrifice of peace offerings; if he offers it from the herd, whether male or female, he shall offer it without blemish before Yahweh. 2 He shall lay his hand on the head of his offering, and kill it at the door of the Tent of Meeting: and Aaron’s sons, the priests shall sprinkle the blood around on the altar. 3 He shall offer of the sacrifice of peace offerings an offering made by fire to Yahweh; the fat that covers the innards, and all the fat that is on the innards, 4 and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. 5 Aaron’s sons shall burn it on the altar on the burnt offering, which is on the wood that is on the fire: it is an offering made by fire, of a pleasant aroma to Yahweh. 6 “‘If his offering for a sacrifice of peace offerings to Yahweh is from the flock; male or female, he shall offer it without blemish. 7 If he offers a lamb for his offering, then he shall offer it before Yahweh; 8 and he shall lay his hand on the head of his offering, and kill it before the Tent of Meeting: and Aaron’s sons shall sprinkle its blood around on the altar. 9 He shall offer from the sacrifice of peace offerings an offering made by fire to Yahweh; its fat, the entire tail fat, he shall take away close to the backbone; and the fat that covers the inwards, and all the fat that is on the inwards, 10 and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. 11 The priest shall burn it on the altar: it is the food of the offering made by fire to Yahweh.

12 “‘If his offering is a goat, then he shall offer it before Yahweh: 13 and he shall lay his hand on its head, and kill it before the Tent of Meeting; and the sons of Aaron shall sprinkle its blood around on the altar. 14 He shall offer from it as his offering, an offering made by fire to Yahweh; the fat that covers the innards, and all the fat that is on the innards, 15 and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. 16 The priest shall burn them on the altar: it is the food of the offering made by fire, for a pleasant aroma; all the fat is Yahweh’s. 17 “‘It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.’”

Laws for Peace Offerings
(Leviticus 7:11–21)

1 “If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD. 2 He is to lay his hand on the head of the offering and slaughter it at the entrance to the Tent of Meeting. Then Aaron’s sons the priests shall sprinkle the blood on all sides of the altar.

3 From the peace offering he is to bring an offering made by fire to the LORD: the fat that covers the entrails, all the fat that is on them, 4 both kidneys with the fat on them near the loins, and the lobe of the liver, which he is to remove with the kidneys. 5 Then Aaron’s sons are to burn it on the altar atop the burnt offering that is on the burning wood, as an offering made by fire, a pleasing aroma to the LORD.

6 If, however, one’s peace offering to the LORD is from the flock, he must present a male or female without blemish.

7 If he is presenting a lamb for his offering, he must present it before the LORD. 8 He is to lay his hand on the head of his offering and slaughter it in front of the Tent of Meeting. Then Aaron’s sons shall sprinkle its blood on all sides of the altar.

9 And from the peace offering he shall bring an offering made by fire to the LORD consisting of its fat: the entire fat tail cut off close to the backbone, the fat that covers the entrails, all the fat that is on them, 10 both kidneys with the fat on them near the loins, and the lobe of the liver, which he is to remove with the kidneys. 11 Then the priest is to burn them on the altar as food, an offering made by fire to the LORD.

12 If one’s offering is a goat, he is to present it before the LORD. 13 He must lay his hand on its head and slaughter it in front of the Tent of Meeting. Then Aaron’s sons shall sprinkle its blood on all sides of the altar.

14 And from his offering he shall present an offering made by fire to the LORD: the fat that covers the entrails, all the fat that is on them, 15 both kidneys with the fat on them near the loins, and the lobe of the liver, which he is to remove with the kidneys. 16 Then the priest is to burn the food on the altar as an offering made by fire, a pleasing aroma. All the fat is the LORD’s.

17 This is a permanent statute for the generations to come, wherever you live: You must not eat any fat or any blood.”

Laws for Peace Offerings

(Leviticus 7:11-21)

1And if his offering is a sacrifice of peace-offerings, if out of the herd he is bringing near, whether male or female, a perfect one he doth bring near before Jehovah, 2and he hath laid his hand on the head of his offering, and hath slaughtered it at the opening of the tent of meeting, and sons of Aaron, the priests, have sprinkled the blood on the altar round about. 3And he hath brought near from the sacrifice of the peace-offerings a fire-offering to Jehovah, the fat which is covering the inwards, and all the fat which is on the inwards, 4and the two kidneys, and the fat which is on them, which is on the flanks, and the redundance above the liver, (beside the kidneys he doth turn it aside), 5and sons of Aaron have made it a perfume on the altar, on the burnt-offering which is on the wood, which is on the fire -- a fire-offering of sweet fragrance to Jehovah. 6And if his offering is out of the flock for a sacrifice of peace-offerings to Jehovah, male or female, a perfect one he doth bring near; 7if a sheep he is bringing near for his offering, then he hath brought it near before Jehovah, 8and hath laid his hand on the head of his offering, and hath slaughtered it before the tent of meeting, and sons of Aaron have sprinkled its blood on the altar round about. 9And he hath brought near from the sacrifice of the peace-offerings a fire-offering to Jehovah, its fat, the whole fat tail (over-against the bone he doth turn it aside), and the fat which is covering the inwards, and all the fat which is on the inwards, 10and the two kidneys, and the fat which is on them, which is on the flanks, and the redundance above the liver, (beside the kidneys he doth turn it aside), 11and the priest hath made it a perfume on the altar -- bread of a fire-offering to Jehovah.

12And if his offering is a goat, then he hath brought it near before Jehovah, 13and hath laid his hand on its head, and hath slaughtered it before the tent of meeting, and sons of Aaron have sprinkled its blood on the altar round about; 14and he hath brought near from it his offering, a fire-offering to Jehovah, the fat which is covering the inwards, and all the fat which is on the inwards, 15and the two kidneys, and the fat which is upon them, which is on the flanks, and the redundance above the liver, (beside the kidneys he doth turn it aside), 16and the priest hath made them a perfume on the altar -- bread of a fire-offering, for sweet fragrance; all the fat is Jehovah's. 17'A statute age-during to your generations in all your dwellings: any fat or any blood ye do not eat.'

The F.O.G Commentary:

1What is the meaning of Leviticus 3?

2Introduction to Leviticus 3

3Context of Leviticus 3

4Ancient Key Word Study

5Compare & Contrast

6Leviticus 3 Unique Insights

7Leviticus 3 Connections to Yeshua

8Leviticus 3 Scriptural Echoes

9Leviticus 3 Devotional

10Did You Know

What is the meaning of Leviticus 3?

Introduction to Leviticus 3

Leviticus 3 presents the detailed instructions for the Peace Offering (שְׁלָמִים, shelamim), one of the most unique and joyous sacrifices in the Torah. Unlike other offerings that focused on atonement or mandatory worship, the Peace Offering represented a voluntary expression of thanksgiving, celebration, and fellowship with God. This chapter unveils the intricate procedures for presenting cattle, sheep, or goats as Peace Offerings, emphasizing the significance of fat portions and blood in ancient Israelite worship.

The Peace Offering stood apart as the only sacrifice where the worshiper, their family, and the priests shared a communal meal in God’s presence, symbolizing the restoration of fellowship between God and His people. This profound act of worship continues to speak to us today about the joy of communion with our Creator and the celebration of peace with Him.

Context of Leviticus 3

Leviticus 3 follows the detailed instructions for the Burnt Offering (עֹלָה, olah) and Grain Offering (מִנְחָה, minchah) in chapters 1 and 2, respectively. This strategic placement is significant because it moves from offerings of complete dedication (Burnt Offering) through offerings of tribute (Grain Offering) to offerings of fellowship and celebration (Peace Offering). This progression reveals a beautiful spiritual journey from consecration to communion.

Within the broader context of Leviticus, chapter 3 forms part of the first seven chapters that detail the five major offerings of the Levitical system. These chapters (1-7) establish the foundation for Israel’s approach to God through sacrifice, which would ultimately point to the perfect sacrifice of the Messiah. In the larger narrative of Scripture, the Peace Offering anticipates the messianic banquet and the restoration of fellowship between God and humanity through Yeshua’s sacrifice, as depicted in passages like Revelation 19:9.

The placement of the Peace Offering instructions at this point in Leviticus also emphasizes that true peace with God follows proper consecration and dedication. This ordering teaches us that genuine fellowship with God builds upon a foundation of complete surrender and recognition of His provision.

Ancient Key Word Study

שְׁלָמִים (shelamim) – Peace Offering: Derived from the root שָׁלֵם (shalem), meaning “complete” or “peaceful.” This word carries the idea of wholeness, well-being, and harmony in relationship with God. Unlike the English word “peace” which often simply means absence of conflict, shelamim encompasses prosperity, fulfillment, and the joy of being in right relationship with God.
חֵלֶב (chelev) – Fat: The Hebrew word specifically refers to the choice fat portions reserved for God. In ancient Near Eastern culture, fat represented the best part of the animal and was considered the most valuable portion. This term appears repeatedly in the chapter, emphasizing that God deserves our best.
קָרְבָּן (korban) – Offering: This term derives from the root קרב (karav), meaning “to draw near.” Every sacrifice was essentially a means of drawing near to God, highlighting the relational aspect of ancient Israelite worship.
זָכָר (zachar) – Male: When used in sacrificial contexts, this term emphasizes perfection and strength. The requirement for certain offerings to be male animals reflected the cultural understanding of male animals as representing the best of the flock.
תָּמִים (tamim) – Without blemish: This word goes beyond mere physical perfection to convey moral and spiritual completeness. It’s the same word used to describe Noah’s character in Genesis 6:9, suggesting that our offerings to God should reflect inner integrity.
מִזְבֵּחַ (mizbeach) – Altar: From the root זבח (zavach), meaning “to slaughter for sacrifice,” the altar represented the meeting point between God and humanity. Its elevated position symbolized the lifting up of the offering to God.
דָּם (dam) – Blood: In Levitical worship, blood represented life itself and was considered the carrier of the soul (nephesh). Its careful handling in the Peace Offering emphasized the sacredness of life and the cost of fellowship with God.
אִשֶּׁה (isheh) – Offering made by fire: This term emphasizes the transformative nature of sacrifice, as fire represented both God’s presence and His purifying power.

Compare & Contrast

Verse 1’s use of זָכָר (zachar, male) or נְקֵבָה (nekeivah, female) for the Peace Offering contrasts with the Burnt Offering’s requirement of only male animals. This flexibility reflected the voluntary nature of the Peace Offering and emphasized accessibility to all worshipers, regardless of economic status.
The repeated phrase “fat that covers the entrails” in verses 3, 9, and 14 uses חֵלֶב (chelev) rather than שֹׁמֶן (shomen), another Hebrew word for fat. Chelev specifically referred to the fat forbidden for consumption and reserved for God, emphasizing the distinction between sacred and ordinary use.
The command to remove the “whole fat tail” (אַלְיָה תְמִימָה) in verse 9 applies specifically to sheep, not cattle or goats. This distinction recognized the unique characteristic of certain Middle Eastern sheep breeds known for their fatty tails, considered a delicacy.
The phrase “food offering to the LORD” (לֶחֶם אִשֶּׁה לַיהוָה) appears multiple times, using לֶחֶם (lechem, bread/food) rather than טֶרֶף (teref, prey/meat). This choice emphasizes the offering as divine sustenance rather than mere animal sacrifice.
The instruction for the “perpetual statute” (חֻקַּת עוֹלָם) in verse 17 uses חֻקָּה (chukkah) rather than מִשְׁפָּט (mishpat). Chukkah implies a decree beyond human understanding, suggesting deeper spiritual significance in the prohibition of fat and blood.

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Leviticus 3 Unique Insights

The Peace Offering possessed several unique characteristics that set it apart from other sacrifices in the Levitical system. Unlike the Burnt Offering, which was entirely consumed on the altar, or the Sin Offering, which was partially burned outside the camp, the Peace Offering was shared between God, the priests, and the worshiper. This three-way division symbolized the restoration of fellowship between God and humanity, with the priests serving as mediators.

Rabbinic tradition provides fascinating insights into the Peace Offering’s significance. The Talmud (Zevachim 37a) discusses why this offering could be brought voluntarily at any time, unlike other sacrifices tied to specific occasions or sins. The rabbis concluded that the Peace Offering represented the ideal state of relationship with God – one motivated by love and gratitude rather than obligation or guilt. The medieval commentator Rashi noted that the word שְׁלָמִים (shelamim) could be understood as bringing “peace to the world” because it satisfied all parties: the altar received its portion, the priests received their share, and the owners enjoyed their part.

The early church fathers, particularly Origen and Augustine, saw in the Peace Offering a prefiguration of the Eucharist, where believers share in a sacred meal that represents fellowship with God through the Messiah. The fact that both priests and laypeople could eat from this sacrifice pointed to the New Covenant reality where all believers are called a “royal priesthood” (1 Peter 2:9).

The prohibition against eating fat and blood (verses 16-17) carried deep mystical significance in Jewish thought. The Zohar, a medieval Jewish mystical text, suggests that fat represented human pleasure and desire, while blood symbolized the animal soul. Offering these portions to God symbolized surrendering one’s basic drives and animal nature to divine service.

Leviticus 3 Connections to Yeshua

The Peace Offering powerfully foreshadows the work of Yeshua the Messiah in several ways. First, just as the Peace Offering restored fellowship between God and the worshiper through a shared meal, Yeshua’s sacrifice reconciles us to God and establishes a new covenant relationship. The apostle Paul explicitly makes this connection in Ephesians 2:14, declaring that “He Himself is our peace.”

The voluntary nature of the Peace Offering reflects how Yeshua willingly laid down His life (John 10:18). Just as the fat portions were considered the best part and were reserved for God, Yeshua offered His very best – His perfect life – as a sacrifice. The shared meal aspect of the Peace Offering anticipates the Lord’s Supper, where believers participate in fellowship with God through the body and blood of the Messiah.

Leviticus 3 Scriptural Echoes

The Peace Offering’s themes resonate throughout Scripture. The concept of fellowship through shared meals appears in Abraham’s encounter with Melchizedek (Genesis 14:18), the covenant meal on Mount Sinai (Exodus 24:9-11), and ultimately in the Last Supper and the promised Marriage Supper of the Lamb (Revelation 19:9).

The emphasis on offering the best portions (fat) to God finds parallel in the story of Cain and Abel (Genesis 4:4), where Abel’s offering of the firstborn and their fat portions was found acceptable. This principle of giving God our best echoes in Malachi 1:6-14, where God rebukes those who bring blemished offerings.

The prohibition of blood consumption connects to Genesis 9:4 and is reaffirmed in Acts 15:29, demonstrating the enduring spiritual principle of respecting life’s sanctity. The peace theme extends into the New Testament, where Yeshua is called the “Prince of Peace” (Isaiah 9:6) and offers peace that surpasses understanding (Philippians 4:7).

Leviticus 3 Devotional

The Peace Offering teaches us profound lessons about our relationship with God. First, it reminds us that our fellowship with God should be characterized by joy and celebration, not just solemn reverence. When was the last time you approached God with the simple desire to express gratitude and enjoy His presence?

The offering of the best portions challenges us to examine what we’re giving to God. Are we offering Him our leftover time, energy, and resources, or are we presenting Him with our very best? The Peace Offering invites us to move beyond mere duty to delighting in fellowship with our Creator.

Consider also the communal aspect of the Peace Offering. In our individualistic society, we often forget that our relationship with God has a community dimension. How might your worship and fellowship with God strengthen and bless your faith community?

Did You Know

The Peace Offering was unique among sacrifices as the only one where the worshiper could eat portions of the sacrifice, making it a true communal meal with God and the priests.
The fat tail mentioned in verse 9 refers to the large, fatty tails of specific Middle Eastern sheep breeds that could weigh up to 30 pounds – considered a delicacy in ancient times.
The Hebrew word for “peace” in Peace Offering (שְׁלָמִים) shares the same root as “shalom,” encompassing not just peace but complete well-being and wholeness.
Archaeological findings from ancient Israelite sites have uncovered specialized knives and tools specifically designed for removing the fat portions as prescribed in this chapter.
The prohibition against eating fat and blood (verse 17) is still observed in modern Jewish dietary laws through a process called “kashering” that removes blood from meat.
The Peace Offering could be brought for three specific reasons: thanksgiving, fulfilling a vow, or as a freewill offering – each with different time limits for consuming the meat.
Ancient Near Eastern texts show that shared sacrificial meals were common in other cultures, but Israel’s Peace Offering was unique in its emphasis on moral purity and the sacred handling of blood.
The requirement that the offering be “without blemish” influenced early Christian understanding of Yeshua as the perfect sacrifice, as referenced in 1 Peter 1:19.
The practice of laying hands on the sacrifice (verse 2) symbolized the transfer of identity between the worshiper and the offering, a concept that would later illuminate understanding of Messiah’s substitutionary sacrifice.

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