Leviticus 3 8

Leviticus 3:8 kjv

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.

Leviticus 3:8 nkjv

And he shall lay his hand on the head of his offering, and kill it before the tabernacle of meeting; and Aaron's sons shall sprinkle its blood all around on the altar.

Leviticus 3:8 niv

lay your hand on its head and slaughter it in front of the tent of meeting. Then Aaron's sons shall splash its blood against the sides of the altar.

Leviticus 3:8 esv

lay his hand on the head of his offering, and kill it in front of the tent of meeting; and Aaron's sons shall throw its blood against the sides of the altar.

Leviticus 3:8 nlt

lay your hand on its head, and slaughter it in front of the Tabernacle. Aaron's sons will then splatter the sheep's blood against all sides of the altar.

Leviticus 3 verses

Leviticus 3 8 Meaning

Leviticus 3:8 outlines precise ceremonial steps for an individual offering a female lamb as a peace (fellowship) offering. The offeror identifies with the sacrifice by laying their hand upon the animal's head. Subsequently, the offeror slaughters the lamb in the designated holy area "before the Tent of Meeting." The final crucial step involves the priests, Aaron's sons, performing their mediatorial role by precisely applying the lamb's blood "all around on the altar," thereby consecrating the offering and ensuring its acceptance by the Most High God, fostering communion and well-being (shalom).

Leviticus 3 8 Context

Leviticus chapter 3 details the regulations concerning the "peace offering," also known as the "fellowship offering" (zevah shelamim). Unlike the burnt offering (chapter 1) which was wholly consumed by fire, or the sin and guilt offerings (chapters 4-5) primarily for expiation, the peace offering was unique in that a portion of the meat was consumed by the offeror and priests, signifying a shared meal with God. This ritual highlighted peace, wholeness (shalom), and communion with God.

The chapter differentiates between cattle (3:1-5), sheep (3:6-8), and goats (3:12-16) that could be offered. Verse 8 specifically refers to a female lamb (as specified in 3:6-7) from the flock, reiterating the steps common to all peace offerings: identification (laying on of hands), ritual slaughter, and the priests' application of blood to the altar. The historical context for the original audience was Israel in the wilderness, learning foundational principles of worship, holiness, and how to approach a holy God as they built the Tabernacle. This was crucial for establishing covenant faithfulness and proper reverence, distinguishing Israel's worship from the pagan practices of surrounding nations where idol worship often involved defiled rituals and an absence of genuine atonement or fellowship with the divine.

Leviticus 3 8 Word analysis

• And he shall lay his hand: (Hebrew: וְסָמַךְ יָדוֹ, ve-samakh yado). The verb samakh (סָמַךְ) means to lean, rest upon, or support. In the context of offerings, it signifies the offeror's direct identification with the animal. This act ritualistically associates the offeror with the fate of the sacrifice, symbolizing dedication and ownership of the act of bringing near. For atonement sacrifices, it carried the nuance of symbolic transfer of sin, but here for a peace offering, it highlights the worshiper's personal commitment and participation in offering fellowship and well-being.
• on the head of his offering: (Hebrew: עַל־רֹאשׁ קָרְבָּנוֹ, al-rosh qorbano). The head often symbolizes the whole being, the primary life force, or the seat of identity. By placing the hand on the head, the offeror symbolically connects their entire being, desires, and purpose with the life being given. Qorban (קָרְבָּן) is a general term for an offering, derived from the verb qarab (קָרַב), "to draw near," underscoring the purpose of the sacrifice: to bring the worshipper closer to God.
• and slaughter it: (Hebrew: וְשָׁחַט אֹתוֹ, ve-shakhat oto). The verb shachat (שָׁחַט) denotes ritualistic, prescribed killing for sacrificial purposes, distinct from everyday butchery. This specific action, often performed by the offeror in burnt and peace offerings, involves precise cutting to ensure blood drainage, symbolizing the outpouring of life. It underscores the severity and finality of death required in sacred worship and for reconciliation.
• before the tent of meeting: (Hebrew: לִפְנֵי אֹהֶל מוֹעֵד, lifnei Ohel Mo'ed). This specifies the consecrated space outside the Tabernacle proper, in its courtyard. The "Tent of Meeting" (Ohel Mo'ed) was the divinely appointed place where God met with Israel, making the act public, sacred, and witnessed by divine presence. It signifies that the sacrifice is performed in accordance with divine ordinance and in God's immediate sphere, validating its holiness.
• and Aaron's sons: (Hebrew: וְהִקְרִיבוּ בְּנֵי אַהֲרֹן, ve-hiqrivu benei Aharon). These are the consecrated priests, specifically designated descendants of Aaron, through whom God established the formal access points for worship. Their involvement highlights the mediatorial role of the priesthood in Israel, emphasizing that certain holy elements and actions required authorized divine representatives. While the offeror slaughters the animal, the sacred act of handling the blood and applying it belongs solely to the priests.
• shall throw its blood: (Hebrew: וְזָרְקוּ אֶת־דָּמוֹ, ve-zarqu et-damo). The verb zarak (זָרַק) means to sprinkle, splash, or dash forcefully. This is a precise liturgical action, not a casual spilling. Blood is depicted as the very essence of life (Lev 17:11) and the principal agent of atonement and consecration. Its careful handling by the priests demonstrates its supreme holiness and its critical function in purifying and dedicating the sacred elements of worship.
• all around on the altar: (Hebrew: עַל־הַמִּזְבֵּחַ סָבִיב, al-ha-mizbeach saviv). The altar (Mizbeach) is the consecrated site where the life (blood) and portions of the offering are presented to God. Applying the blood "all around" the altar denotes a complete and thorough sanctification, making the altar wholly clean and available for sacred communion. It emphasizes the comprehensiveness of the offering's effectiveness in providing access to God and establishing peace, encircling the focal point of divine-human interaction with the very symbol of life and reconciliation.

Leviticus 3 8 Bonus section

The female lamb specified for this offering indicates an allowance for a less expensive animal, making it accessible to a wider range of the community. This points to God's gracious provision for His people to bring offerings regardless of their economic status. While a female animal was often chosen for its reproductive value in ordinary life, for the peace offering, it emphasizes a holistic acceptance by God, showing no preference for gender in the sacrificial animal.

The peace offering ritual was unique because parts of the animal were returned to the offeror and priests for consumption as a sacred meal. This shared meal underscored the concept of communion with God, implying a state of reconciliation and peace that allowed for such intimate fellowship, an act forbidden in other sacrifices where the animal was wholly consumed or dedicated. This sharing anticipated the New Covenant, where believers share in Christ's sacrifice, symbolically eating His body and drinking His blood in remembrance, reinforcing a shared fellowship not just with God but also among fellow believers.

Leviticus 3 8 Commentary

Leviticus 3:8 is a succinct instruction, yet profound in its depiction of the sacred actions central to the Israelite peace offering. It illustrates a clear division of responsibility: the worshipper initiates the personal aspect of the offering—identification with the sacrifice through the laying on of hands and the solemn act of ritual slaughter—symbolizing their willingness to give of life for divine favor and fellowship. This personal involvement underscores the offeror's direct participation and ownership of the sacred act.

Crucially, the subsequent handling of the blood falls to Aaron's sons, the priests. This emphasizes their divinely appointed role as mediators, underscoring that while the people may bring the offering, its ultimate acceptance and efficacy are facilitated through the divinely consecrated priesthood. The blood, representing life, is not merely spilled but precisely applied "all around on the altar," the sacred focal point of communion with God. This detailed precision signifies the divine order and sanctity of approaching a holy God. The ritual points to God's careful provision for His people to draw near, finding shalom (wholeness, well-being, peace) through prescribed worship, thereby distinguishing their practices from the chaotic and often profane rituals of surrounding nations. Ultimately, this passage, like all the Old Covenant sacrificial system, serves as a rich shadow, pointing towards the perfect and complete peace offering found in the precious blood of Jesus Christ, who offered Himself once for all to bring ultimate peace between God and humanity.