1‘Now if his offering is a sacrifice of peace offerings, if he is going to offer out of the herd, whether male or female, he shall offer it without defect before the LORD. 2‘He shall lay his hand on the head of his offering and slay it at the doorway of the tent of meeting, and Aaron’s sons the priests shall sprinkle the blood around on the altar. 3‘From the sacrifice of the peace offerings he shall present an offering by fire to the LORD, the fat that covers the entrails and all the fat that is on the entrails, 4and the two kidneys with the fat that is on them, which is on the loins, and the lobe of the liver, which he shall remove with the kidneys. 5‘Then Aaron’s sons shall offer it up in smoke on the altar on the burnt offering, which is on the wood that is on the fire; it is an offering by fire of a soothing aroma to the LORD. 6‘But if his offering for a sacrifice of peace offerings to the LORD is from the flock, he shall offer it, male or female, without defect. 7‘If he is going to offer a lamb for his offering, then he shall offer it before the LORD, 8and he shall lay his hand on the head of his offering and slay it before the tent of meeting, and Aaron’s sons shall sprinkle its blood around on the altar. 9‘From the sacrifice of peace offerings he shall bring as an offering by fire to the LORD, its fat, the entire fat tail which he shall remove close to the backbone, and the fat that covers the entrails and all the fat that is on the entrails, 10and the two kidneys with the fat that is on them, which is on the loins, and the lobe of the liver, which he shall remove with the kidneys. 11‘Then the priest shall offer it up in smoke on the altar as food, an offering by fire to the LORD.

      12‘Moreover, if his offering is a goat, then he shall offer it before the LORD, 13and he shall lay his hand on its head and slay it before the tent of meeting, and the sons of Aaron shall sprinkle its blood around on the altar. 14‘From it he shall present his offering as an offering by fire to the LORD, the fat that covers the entrails and all the fat that is on the entrails, 15and the two kidneys with the fat that is on them, which is on the loins, and the lobe of the liver, which he shall remove with the kidneys. 16‘The priest shall offer them up in smoke on the altar as food, an offering by fire for a soothing aroma; all fat is the LORD’S. 17‘It is a perpetual statute throughout your generations in all your dwellings: you shall not eat any fat or any blood.’”

Parallel Verses

New American Standard Bible (©1995)
'Now if his offering is a sacrifice of peace offerings, if he is going to offer out of the herd, whether male or female, he shall offer it without defect before the LORD.

GOD'S WORD® Translation (©1995)
The LORD continued, "If your sacrifice is a fellowship offering of cattle in the LORD's presence, it must be a male or female animal that has no defects.

King James Bible
And 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.

Douay-Rheims Bible
And if his oblation be a sacrifice of peace offerings, and he will offer of the herd, whether male or female, he shall offer them without blemish before the Lord.

Darby Bible Translation
And if his offering be a sacrifice of peace-offering, if he present it of the herd, whether a male or female, he shall present it without blemish before Jehovah.

English Revised Version
And if his oblation be a sacrifice of peace offerings; if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD.

Webster's Bible Translation
And if his oblation shall be a sacrifice of peace-offering, if he shall offer it of the herd, whether a male or female; he shall offer it without blemish before the LORD.

World English Bible
"'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.

Young's Literal Translation
And 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,

Cross References

Leviticus 1:3 'If his offering is a burnt offering from the herd, he shall offer it, a male without defect; he shall offer it at the doorway of the tent of meeting, that he may be accepted before the LORD.

Leviticus 3:6 'But if his offering for a sacrifice of peace offerings to the LORD is from the flock, he shall offer it, male or female, without defect.

Leviticus 7:11 'Now this is the law of the sacrifice of peace offerings which shall be presented to the LORD.

Leviticus 7:29 "Speak to the sons of Israel, saying, 'He who offers the sacrifice of his peace offerings to the LORD shall bring his offering to the LORD from the sacrifice of his peace offerings.

Leviticus 9:18 Then he slaughtered the ox and the ram, the sacrifice of peace offerings which was for the people; and Aaron's sons handed the blood to him and he sprinkled it around on the altar.

Leviticus 17:5 "The reason is so that the sons of Israel may bring their sacrifices which they were sacrificing in the open field, that they may bring them in to the LORD, at the doorway of the tent of meeting to the priest, and sacrifice them as sacrifices of peace offerings to the LORD.

Leviticus 22:20 'Whatever has a defect, you shall not offer, for it will not be accepted for you.

Numbers 7:59 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, five male lambs one year old. This was the offering of Gamaliel the son of Pedahzur.

Numbers 15:8 'When you prepare a bull as a burnt offering or a sacrifice, to fulfill a special vow, or for peace offerings to the LORD,

Deuteronomy 12:27 "And you shall offer your burnt offerings, the flesh and the blood, on the altar of the LORD your God; and the blood of your sacrifices shall be poured out on the altar of the LORD your God, and you shall eat the flesh.

Ezekiel 43:27 'When they have completed the days, it shall be that on the eighth day and onward, the priests shall offer your burnt offerings on the altar, and your peace offerings; and I will accept you,' declares the Lord GOD."

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 3

In this chapter we have the law concerning the peace-offerings, whether they were, I. Of the heard, a bullock or a heifer (v. 1-5). Or, II. Of the flock, either a lamb (v. 6-11) or a goat (v. 12-17). The ordinances concerning each of these are much the same, yet they are repeated, to show the care we ought to take that all our services be done according to the appointment and the pleasure God takes in the services that are so performed. It is likewise to intimate what need we have of precept upon precept, and line upon line.

Verses 1-5

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, ch. 7:15, 16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Ps. 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,

I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, v. 1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal. 3:28.

II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (v. 2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos. 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, v. 3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, ch. 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col. 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa. 4:4.

Calvin's Commentary

1. And 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.

1. Quod si sacrificium prosperitatum fuerit oblatio ejus, si de bobus ipse offeret, sire masculum, sive foeminam offerat, immaculatum offeret eum in conspectu Jehovae.

2. And 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.

2. Et imponet manum suam super caput oblationis suae, et immolabit eum ad ostium tabernaculi conventionis: fundentque filii Aharon sacerdotes sanguinem super altare per circuitum.

3. And 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,

3. Postea offeret de sacrificio prosperitatum oblationem ignitam Jehovae, adipem operientem intestina, et omnem adipem qui est super ilia.

4. And 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.

4. Et duos renes, adipemque qui est super ipsos, qui est super ilia, et fibram cum jecore, cum renibus removebit.

5. And 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.

5. Adolebunt autem omne illud filii Aharon super altare, una cum holocausto quod erit super ligna superposita igni: oblatio ignita est odoris quietis Jehovae.

6. And 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.

6. Quod si de pecudibus fuerit oblatio ejus, in sacrificium prosperitatum Jehovae, masculum aut foeminam immaculatum offeret eum:

7. If he offer a lamb for his offering, then shall he offer it before the LORD.

7. Si vero agnum offerat oblationem suam, tum offeret illum in conspectu Jehovae:

8. And 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.

8. Imponentque manum suam super caput oblationis sum, postea mactabit eum in conspectu tabernaculi conventionis: spargent filii Aharon sanguinem ejus, super altare per circuitum.

9. And 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,

9. Et offeret de sacrificio prosperitatum oblationem ignitam Jehovae, adipem ejus, caudam integrare, e regione spinae dorsi removebit eam, adipem quoque operientem intestina, atque omnem adipem qui est super ilia.

10. And 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.

10. Et duos renes: et adipem qui est super illos, et qui est super ilia, et fibram qum est super jecur, cum renibus removebit.

11. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.

11. Adolebitque illud sacerdos super altare, cibus oblationis ignitm est jehovae.

12. And if his offering be a goat, then he shall offer it before the LORD.

12. Si vero capra fuerit oblatio ejus, tum offeret eam in conspectu Jehovae.

13. And 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.

13. Ponetque manum snare super caput ejus, et maetabit eam coram tabernaculo conventionis, et spargent filii Aharon sanguinem ejus super altare per circuitum.

14. And 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,

14. Postea offeret ex ea oblationem suam, oblationem ignitam Jehovae, adipem operientem intestina: et omnem adipem qui est super ilia.

15. And 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.

15. Et duos renes, et adipem qui est super illos: et qui est super ilia, et fibram qum est super jecur: eum renibus removebit.

16. And 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.

16. Adolebitque eam sacerdos super altare, eibus oblationis ignitm est odoris quietis: et omnis adeps Jehovae est.

17. It shall be aperpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

17. Statutum perpetuum in generationibus vestris, in cunetis habitaculis vestris: omnem adipem et omnem sanguinem non comedetis.

1. And if his oblation be a sacrifice. He now proceeds to a different class, viz., to the sacrifices, which were testimonies of gratitude in celebration of God's blessings; part of which was burnt with fire, part was claimed by the priests, and the rest remained to the offerers themselves. As to the word slmym, shelomim, I have briefly given my opinion elsewhere; [253] the common translation of it is certainly unsuitable, "the sacrifices of peace-offerings:" and the statement of others is far-fetched, that they are called "sacrifices of perfections," because it was unlawful for the unclean to touch them. Since, however, the Hebrews include in the word "peace," safety, and all good success, I have thought that its plural number might aptly be translated "prosperities:" on which account, David calls the libation which used to be made in this sacrifice, "the cup of salvations:" (Psalm 116:13,) nor do I doubt but that by this outward sign he designates thanksgiving. I admit indeed that this sacrifice was not only offered in acknowledgment of gratitude, but also when they sought of God peace and good success; yet still the epithet will always admirably suit it, because they confessed by it that God was the author of all good things, so as to attribute all their prosperity to Him. First, however, he commands all the sacrifices to be brought to the tabernacle, which is what he means by "the face of God;" [254] else would altars have been everywhere erected in their cities and villages, and by this license God's service would have been mangled, and religion undermined. Wherefore, in order to keep the people in the unity of the faith, he bids them all be content with a single altar. But He would be worshipped and honored in that place, which He had dedicated to Himself, lest they should be scattered abroad after strange gods; and then He prescribes the mode of offering, whether the victim were of the herd or the flock. That such exact injunctions should be given as to trifles, might seem to be an unnecessary particularity, and even a superfluous repetition, inasmuch as the same thing is often inculcated, in precisely similar words: if it were not that this earnestness reminded the people that something higher was enwrapped in the ceremonies, whilst it restrained them from allowing themselves wantonly to add or change the smallest point. This very scrupulous observance, then, ought to have led them by the hand, as it were, to the things signified; so that under the external image the spiritual truth might meet their eyes; secondly, it ought to have held them bound, as it were, to the word of God, lest they should do anything in sacred matters from the dictates of their own reason. But now, since the use of sacrifices has ceased, we are first taught that God's blessings are profaned, unless we diligently exercise ourselves in manifesting our religion, as His infinite and constant liberality towards us deserves; secondly, that unless our devotion is unmixed and paid to Him alone, we impiously defraud Him of His right; thirdly, that as we pray in Christ's name, so our vows are to be paid, and our thanksgivings to be rendered, through His hand; and fourthly, that God's loving-kindness is not to be celebrated in a negligent or perfunctory manner, but that we must labor to do so, as in a matter of the utmost importance, with no common zeal and attention.

16. And the priest shall burn them. He justly assigns to the priest the main duties of sacrificing, i.e., to sprinkle the blood, and to cast the fat into the fire, since he alone was competent to make atonement. Moreover, although there is a harsh metaphor contained in the word "food," yet it admirably expresses what the Holy Spirit would teach, that the legal service pleased God, just as the food which we eat is pleasing to us; whilst it at the same time marks God's familiar communion with His people, as if He sat at the same table with them. It is indeed sure that God, who breathes life into all, and borrows nothing from any, does not want food; but His incomparable kindness could not be better shewn forth, than by deigning to make Himself, as it were, the messmate of His worshippers. In the same figure of speech the ingratitude of the people is reproved by Malachi, when he says,

"The table of the Lord is polluted, and the fruit thereof, even his meat, is contemptible," (Malachi 1:12;)

not because God delighted in the fat of fed beasts, or in bread; but because it was a gross and intolerable act of impiety to neglect this extraordinary pledge of His grace. This similitude, however, ought to be referred to the truth it represents, viz., that the exercise of faith, and the proofs of our piety, are no less pleasing to God than as if He should be feasted delicately and sumptuously; wherefore we ought to take the greater care not to defraud Him of the things He takes delight in. It is not very clear to me why God claims for Himself the fat in all the sacrifices, and commands it to be burnt, unless that in this way He might accustom His servants to temperance. We have already seen that the fat is certainly accounted the most delicate part, where Moses applies this word to corn and wine; and this also is plain from Psalm 63:5, "My soul shall be satisfied as with marrow and fatness." And when God declares (Isaiah 1:11,) that He does not desire "the fat," He signifies that He does not require for His own sake the choicest part of animals, but that the Israelites might remember that they should partake soberly of all their food, as if they had consecrated the best and first-fruits of it. If any one desire a more distinct exposition of this, the offering of the fat taught them to pay more honor to the service of God; and secondly, it instructed them in abstinence. The allegories, suited only to tickle men's ears, must be sought from others. [255] Isychius, after having pretended that the fat represented spiritual affections, soon afterwards metamorphoses it into gross appetites. Others suppose that Christ was designed by it. Others understand by it that the grossness or fatness of our flesh must be refined by the fire of the Spirit, that it may be mortified unto God. This simple meaning satisfies me, that, when the Law permitted them to eat the sacred meats, an exception was added, which left the best portion in God's hands; secondly, that the part which might have been most attractive to the greedy, was consumed in the fire as a restraint upon their gluttony. The eating of blood is here prohibited, as also elsewhere, because it was consecrated to God in order to make expiation; but there was another and higher reason why it was forbidden, of which mention was made in [20]Genesis 9, and which must be [21]again handled in our exposition of the Sixth Commandment.

Footnotes:

[253] Vide supra, [22]p. 149, and [23]note.

[254] A.V., "before the Lord."

[255] Abundance of these may be found collected by Lorinus. Bonar says, "Observe that all these portions of the animal are the richest; and also deep-seated, near the heart. In an offering of thanks and fellowship, nothing was more appropriate than to enjoin that the pieces presented should be those seated deep within." The marginal deduction of Corn. a Lapide, is not very dissimilar: "Mystice, adeps est devotio et intentio, quae in omni opere ad Deum est dirigenda."

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Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament