Levítico 3
G. Campbell Morgan · Citado em PreceptAustin
Levítico 3
Morgan - The first seven chapters of Leviticus are devoted to describing the sacrifices and offerings of the ancient Israelites. These were the sacrifices to be offered on the altar just inside the gateway of the Tabernacle. If you remember from our series of studies last year on the Tabernacle, that altar just inside the gate of the Tabernacle represented the cross of Christ. Every day, opportunity was given for the Israelites to come and, with the assistance of the priests, to offering sacrifices and burnt offerings on that altar near the entrance of the Tabernacle, and those sacrifices all represented the One who would later die on the cross. There were five basic kinds of sacrifices, and they are described for us here in Leviticus 1-5. You have: · The Burnt Offering in Leviticus 1 · The Grain Offering in Leviticus 2 · The Peace Offering in Leviticus 3 · The Sin Offering in Leviticus 4 · The Trespass Offering in Leviticus 5 In Leviticus 6-7, these five offerings are reviewed with some additional instructions given. That is the content of Leviticus 1-7. Do you see how important this is? Do you see how significant these offerings are? They were designed by God to teach us five different truths about the great coming One who would offer Himself on the cross for our sins. They are prophetic in nature. They are Messianic. They teach us about the sacrifice our Savior made for you and me. Who would not want to study these offerings and thus learn of Christ? (Leviticus 1 All on the Altar ) Andrew Bonar - THE PEACE-OFFERING** is introduced to our notice without any formal statement of the connection between it and the preceding offerings. That there is a connection is taken for granted, and the Prophet Amos 5:22, refers to this understood order when he says, “Though ye offer me burnt-offerings, and your meat-offerings, I will not accept them, neither will regard the peace-offerings of your fat beasts.” The connection is simply this: a justified soul, devoted to the Lord in all things, spontaneously engages in acts of praise and exercises of fellowship. The Lord takes for granted that such a soul, having free access to Him now, will make abundant use of that access. Often will this now redeemed sinner look up and sing, “O Lord, truly I am Thy servant, I am Thy servant, and the son of Thy handmaid; Thou hast loosed my bonds; I will offer to Thee the sacrifice of thanksgiving, and will call upon the Name of the Lord." (Ps 116:16) (Leviticus Commentary - best older work) **Bonar note on "peace offering" - In Hebrew the word is always plural, except in Amos 5:22. It is in every other place שְׁלָמִים, perhaps equivalent to “things pertaining to peace”—things that spoke of peace, viz., the divided pieces of the sacrifice, some parts burnt on the altar, some feasted upon by the priest, some by the offerer. Various sorts of blessing, included in the word peace, were thus set forth. Rooker notes that "This offering, in contrast to other sacrifices, was not restricted to the male gender but could be either male or female. This provision would be in harmony with part of the purpose of this offering, which was to provide food for the worshiper. As with the burnt offering the Israelite brought his offering to the tabernacle, where he placed his hand upon the animal and slaughtered it. Also as in the burnt offering sacrifice the priest was responsible for applying the blood to the altar and then burning the various parts of the offering (Lev 3:2)....Because the fellowship offering always included the partaking of a meal, birds were not candidates for this offering since they would be too small to provide an adequate amount of food. (New American Commentary) Bob Deffinbaugh - Distinctives of the Peace Offering - There are several distinctives of the Peace Offering, as compared with the Burnt and Grain Offerings of Lev 1 and 2. It is these distinctives which provide us with the key to the unique role of this offering. First, the animal sacrificed in the Peace Offering could be from the herd or from the flock (but not a bird), whether male or female. Second, the offering was shared by God, by the priests, and by the offerer. All of the Burnt Offering was the Lord’s (except for the skin). Most of the Grain Offering was for the priests. But the Peace Offering was shared by all, each receiving their appointed portions. Third, three of the occasions on which the Peace Offering was appropriate were for thanksgiving, for completing a vow, and for a freewill offering. Fourth, the Peace Offering was unique in that there was a meal associated with this offering. Fifth, the thanksgiving Peace Offering included leavened bread (Lev. 7:13). Wenham - The peace offering was an optional sacrifice, which a man could bring when he felt like it. Lev. 7:12ff. gives three possible reasons for bringing it: as a confession offering, as a free-will offering, or to fulfill a vow. It did not form part of the regular daily offerings in the temple. Only at Pentecost was the peace offering officially demanded (Lev 23:19). whereas the burnt and cereal offerings were brought every morning and evening. The other principal difference between this sacrifice and the others was that the worshipper was allowed to eat part of the animal himself. In the burnt offering the whole animal was burned, and in the cereal offering all but the memorial handful was eaten by the priest. In the peace offering some of the animal was burned, some was eaten by the priests, and the rest was returned to the worshipper for his own consumption. The peace offering was therefore a festive meal eaten in or near the sanctuary. Although it is this aspect of the offering that naturally attracts most attention in the historical books of the OT, Leviticus says very little about it, being more concerned with the preliminary rituals and the priests' duties on these occasions. (NICOT) Rooker - The fellowship offering appears to have been closely associated with the burnt offering, which it invariably followed. The procedures for the presentation of the sacrificial victim and the priests’ role in the disposal of the blood are virtually identical to those carried out for the burnt offering. Like the burnt offering and often in association with it, the fellowship offering was presented on momentous occasions in Israel’s history. (Ex 24:5; Lev 23:19; Dt 27:7; 1Sa 11:15; 1Ki 8:63–65) (New American Commentary) Wolf - Of all the offerings, the most joyous and most flexible was the fellowship offering. Earlier translations called this sacrifice “the peace offering,” because the Hebrew word is built on the term shalom, which often means “peace.” Shalom also denotes “wholeness” and “well-being,” however, and the emphasis in this offering is primarily on the communion and fellowship of the offerer and his family with the priests and the Lord. The fellowship offering was an expression of praise to God for His goodness and for answered prayer. (An introduction to the Old Testament Pentateuch) Peace Offerings could be (1) Thanksgiving Offering (act of thanksgiving) (Lev. 7:12-15; Lev 22:29-30) - presented in response to a particular blessing an Israelite had experienced (2) Votive Offering (fulfill a special vow) (Lev. 7:16; 22:21) - presented as a result of the worshiper making a vow to God (Jonah 2:9); To express thanks for answered prayer (made in the form of a vow). Wenham - In difficult circumstances men of old often made a vow to the Lord that if he helped them they would do something for God. When they fulfilled their vow, they were expected to bring a peace offering. Jacob made a vow at Bethel, when he was fleeing from home, that if God brought him safe home again "the Lord shall be my God" (Ge 28:20-21). As a pledge of his vow he poured oil (v. 18) on top of the stone pillar. (3) Free Will Offering (Lev. 7:16; 22:18, 21, 23, Ex 35:29, Ezra 1:4, 8:28, Ps 54:6). - presented as a general expression of gratitude to God. To express one's love for God. All of these were all optional offerings, which an Israelite could offer at any time, except for the feast of Pentecost (Lev. 23:19) and the fulfillment of the Nazarite’s days of separation (Nu 6:13-20), when the offering was mandatory. GotQuestions - Question: "What is a peace offering?" Answer: The modern idea of a peace offering is that of “a propitiatory or conciliatory gift.” A man who offends his wife will often visit a florist with the thought that bringing home flowers will help smooth things over—the bouquet will be a “peace offering” of sorts. Propitiate means “to make someone pleased or less angry by giving or saying something desired,” and conciliatory means “intended to placate or pacify.” These definitions are interesting because the phrase peace offering has come to mean something completely different—almost the exact opposite—of what it originally meant in the Bible. (Click to read full article) PEACE OFFERINGS OF CATTLE Offering (07133)(qorban/korban from qarab signifies coming into near, intimate proximity of another [in Leviticus into intimate proximity with Jehovah!] - Does this root verb not help us discern the picture of "offering?") is a masculine noun which means that which is brought near (the altar), thus referring to an offering. Thus qorban/korban was a general term used for all Israelite sacrifices, offerings, or oblations. It is used in a variety of offerings in Leviticus. The Septuagint (Lxx) translates qorban twice in this passage with the noun doron which means a gift or present to show honor and respect (Mt 2:11 of gifts of Magi [Mt 2:7-10] at His birth). Doron also described sacrifices and other gifts offered to God (Mt. 5:23-24-note; Mt 8:4; 15:5; 23:18-19; Mk 7:11; Heb 5:1-note; Heb 8:3-4-note; Heb 9:9-note) Rooker - qorbān, from the root קָרֵב, qārēb, “to bring near,” indicated either the offering brought near or the means whereby one may live in nearness to God. The noun that is a general term for offerings is used to refer to offering of objects such as silver (Nu 7:13) and gold (Nu 31:50), but the term is most frequently used to refer to sacrificial offerings as here (Lev 1:2) and often in Leviticus. Indeed, all but two of the seventy-nine occurrences of the word are in Leviticus and Numbers. The word has been discovered inscribed on sacred objects around Jerusalem and is transliterated (Korban, Corban in NIV) in Mark 7:11.(New American Commentary) Leonard Coppes has an excellent discussion of the major elements of qorban - (1) What is done by the offerer. His choice must reflect his self-sacrifice and consist of that which comes from his life’s sustenance and products (Vos BT, p. 175). (2) It must be without blemish because the best belongs to God. The offerer’s love and consecration should naturally lead him to present the best (Ge 4:4), and only this could reflect the moral purity of the necessary and perfect sacrifice (1Pet 1:19). (3) The gift being divinely specified (Lev 1–7) was brought to a divinely appointed place. (4) Acceptable worship depends on meeting God’s standards. Hands were laid on the living sacrifice setting it apart for the task, transferring to it not only the intentions but the guilt of the offerer. The self-confessed penalty of death was then vicariously inflicted upon the beast. Thus, the blood was procured as a covering (Heb 13:15), the flesh as fire food and a human life was symbolically devoted to God. The priest received the blood and flesh (or “meal”) presenting it according to the specifications of the intended rite. The whole was consummated by a divine indication of acceptance. One should be careful to note that unlike pagan concepts of sacrifice, the biblical teaching indicates that there was no transference of value to God. The central significance of Israel’s cult was spiritual (Ex 19:4–8; Jer 7:21ff.; Hos 14:3). (TWOT) Oblation is used some 40x in the KJV (English - from "ob" = toward, in front of + latus = carried, borne) - Any thing offered or presented in worship or sacred service; an offering; a sacrifice. Qorban in the NAS - offering(76), offering*(1), offerings(2), sacrifice(1). Qorban - 78x in OT - Note that this is clearly a key word in Leviticus. - Lev 1:2-3, 10, 14; 2:1, 4-5, 7, 12-13; 3:1-2, 6, 7, 8, 12, 14; 4:23, 28, 32; 5:11; 6:20; 7:13, 14, 15, 29, 38; 9:7, 15; 17:4; 22:18, 27; 23:14; 27:9, 11; Nu 5:15; 6:14, 21; 7:3, 10, 11, 12, 17, 19, 23, 25, 29, 31, 35, 37, 41, 43, 47, 49, 53, 55, 59, 61, 65, 67, 71, 73, 77, 79, 83; 9:7, 13; 15:4, 25; 18:9; 28:2; 31:50; Neh 10:34; 13:31; Ezek 20:28; 40:43 Peace offerings (08002)(selem/shelem) is a noun which means fellowship offerings, thanksgiving offerings and all uses (except Amos 5:22) are in the plural form (selamim). The root Hebrew word conveys the idea of completion and fulfillment, of entering into a state of wholeness and unity, a restored relationship. The peace offerings were voluntary offerings (like burnt and grain offerings) given to God with thanks and praise. Carr - Current understanding of the meaning of šelem follows three main lines of thought. First, šelem symbolizes the gift of shalom, i.e. the blessing of wholeness, prosperity, and the status of being at peace with God. This involves more than forgiveness of sin, in that fullness of life, prosperity, and peace with men is the expected result of shalom status. A second alternative is identified by de Vaux as “communion sacrifice,” i.e. one in which there is a sharing of the sacrificial animal and the resultant fellowship around a meal. The šĕlāmîm, then, were social occasions “before” (Hebrew = panim = face) the Lord never “with” the Lord (Dt 12:7, 18; 14:23, 26; 15:20). There is no sense of attaining mystical union with God through these sacrifices. Rather there is a sense of joyful sharing because of God’s presence. Note too, that a quarter of the animal is shared with the priest (Lev 7:32).Thirdly, the fact that the šelem usually comes last in the lists of the offerings (though not in the description of Lev 1–5), has prompted some scholars to argue that this is a “concluding sacrifice.” This derives šelem from the rare Piel meaning “to complete.” If this sense is correct, the NT references to Christ our Peace (e.g. Eph 2:14) become more meaningful, as he is the final sacrifice for us (cf. Heb 9:27; Heb 10:12)." (TWOT) Selem is translated in the Lxx in most of its uses with the adjective soterios/soterion which describes the act of delivering or saving from great danger or peril and of healing, making whole, protecting and preserving. The significance of this particular Greek word in the context of the OT peace offerings is uncertain and it certainly does not imply that the human participants are "saved" in the classic NT sense as when by grace they believe in Jesus. Liddell-Scott give one instance in which soterios is used by Xenophon in the context of a thank offering for deliverance. A number of uses of selem (1Sa 10:8; 11:15; 13:9; 2Sa 6:17-18; 24:25; 1Kgs 3:15; 8:63-64; 9:25; 2Kgs 16:13) are translated with the adjective eirenikos (from eirene from eiro = to join or bind together that which has been separated) means peaceful, peaceable, free from worry or as BDAG says "pertaining to being conducive to a harmonious relationship." Peace is a state of concord and harmony that is opposite of the hostility that occurs when two parties are at war. Gregory Lint on selem - This was a voluntary sacrifice, except on a few very special occasions, where God wanted the people of Israel to use every expression of worship. The peace offering was used to show the worshiper's devotion and commitment to the Lord in a vow, but more commonly to freely offer praise, thanks and deep appreciation to the Lord for Who He is, as well as the great things He had done for them. It expressed gratefulness for the well-being his blessings had provided. Thus, it rejoiced in peace that comes from God and celebrated the wonderful fellowship with God He had graciously provided people through his covenant. An important part of this celebration was a fellowship meal where the worshiper ate with other family members, in the presence of God, the rest of the sacrificial animal, after offering certain parts to God. Thus, some call this a "fellowship offering." This was the only offering from which the worshiper could eat. Any animal without defect from the herd or flock was used for this offering, as well as a variety of breads. The blood was not used for atonement with this sacrifice. (The Complete Biblical Library Hebrew-English Dictionary) The meal sharing aspect of the peace offering reminds one of Christ's offer to the lukewarm church at Laodicea (Rev 3:14-19) to whom He declared... Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him, and will dine with him, and he with Me. (Rev 3:20-note) Carr writes that "The ritual for offering a šelem is like that for the 'olah (burnt offering), except that only the fat around the intestines, the kidneys, the liver, and the fat of the sheep’s tail is burned on the altar (Lev 3). Characteristic of the šelem is the fact that the rest of the victim was shared by the priest and the worshiper who offered the sacrifice. The priests received as their part the breast and the right leg. The remainder was to be shared by the worshiper, his family, and guests. Whatever remained after three days was to be burned. According to Lev 7:12-17, 22:18–30, there were šĕlāmîm of praise (tôdâ) which was a free gift (minhah) accompanied by leavened and unleavened cakes offered in thanksgiving; šĕlāmîm of free inclination (nĕdābâ) offered freely out of devotion; and šĕlāmîm of special vows (nādar) offered in fulfillment of a previous promise. The distinctions among these three categories are not always precise. (TWOT) Shelem in the NAS - peace offering(2), peace offerings(85). Shelem - 84v - Ex 20:24; Ex 24:5 Ex 29:28; Ex 32:6; Lev 3:1, 3, 6, 9; 4:10, 26, 31, 35; 6:12; 7:11, 13-15, 18, 20-21, 29, 32-34, 37; 9:4, 18, 22; 10:14; 17:5; 19:5; 22:21; 23:19; Nu 6:14, 17-18; 7:17, 23, 29, 35, 41, 47, 53, 59, 65, 71, 77, 83, 88; 10:10; 15:8; 29:39; Dt 27:7; Josh 8:31; 22:23, 27; Jdg 20:26; 21:4; 1Sa 10:8; 11:15; 13:9; 2 Sam 6:17-18; 24:25; 1Kgs 3:15; 8:63-64; 9:25; 2Kgs 16:13; 1Chr 16:1f; 21:26; 2Chr 7:7; 29:35; 30:22; 31:2; 33:16; Pr 7:14; Ezek 43:27; 45:15, 17; 46:2, 12; Amos 5:22 Sacrifice (02077)(zebah from zabah - to slaughter for sacrifice) refers to an offering killed and presented by the worshiper to God as an act of devotion (to fill a special vow - Nu 15:3), thanksgiving (Lev 22:29, Ps 107:22, 116:17) or to meet the need for forgiveness (expiation, propitiation). The first specific mention of an animal sacrifice in Ge 4:4 (although it does not use the word zebah). The first use of zebah in Genesis describe sacrifices by Jacob (Israel) (Ge 31:54 - associated with the covenant between Jacob and Laban, Ge 46:1). In Ge 31:54 and Ex 18:12 we see zebah associated with sharing of a meal. In Ex 23:18 God refers to zebach as "My sacrifice." In the cutting of the Mosaic covenant, zebah played a major role providing the animal's blood that was sprinkled on the altar (Ex 24:5-6) and the people (Ex 24:7-8) to ratify the Mosaic covenant. In Ex 34:15 we see the first use of zebah in reference to sacrifices to the pagan deities (cf Lev 17:7, Jdg 16:23, 2Ki 5:17, 2Ki 10:19, Ps 106:28 is amplified in Nu 25:2 - this latter resulted in God sending a plaque killing 24,000! Nu 25:9). In contrast to heathen sacrifices that could be down at various sites throughout the land, the worship of the LORD (and the sacrifices) was to be centered in the place of His designation (Dt 12:5-6, 11). Gilgal, Bethel, and Shiloh were temporary centers before the Temple was built in Jerusalem (2Chr 7:12, contrast Ezek 20:28). Today worship is centered in the Word (Christ) who became flesh, because He made one sacrifice for all time (Heb 9:26). Samuel clearly instructed Saul to wait to sacrifice (1Sa 10:8), he blatantly disobeyed (1Sa 11:15) resulting in Samuel's classic reproof that "to obey is better than sacrifice." (1Sa 15:22) In Neh 12:43 we see a link between zebah and joy (rejoicing) when "they offered great sacrifices (zebah) and rejoiced because God had given them great joy, even the women and children rejoiced, so that the joy of Jerusalem was heard from afar." (Cf "offer in His tent sacrifices [zebah] with shouts of joy.") The first use of zebah in Leviticus 3:1 is found in the phrase "sacrifice of peace offerings." (Phrase occurs 30x - Lev 3:1, 6, 9; 4:10, 26, 31; 7:11, 20-21f, 37; 9:18; 19:5; 22:21; 23:19; Nu 6:17-18; 7:17, 23, 29, 35, 41, 47, 53, 59, 65, 71, 77, 83, 88; 1Ki 8:63) Zebah is also associated with other "offerings" (Ps 40:6) including "burnt offerings" (Ex 10:25, 1Sa 6:5). Sacrifice (English definition - from Latin sacrificium; sacer, holy, and facere, to make) - To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness; as, to sacrifice an ox or a lamb. A sacrifice is a surrender of something of value as a means of gaining something more desirable or of preventing some evil. Sacrifice is a ritual killing of and animal with the intention of propitiating or pleasing a deity. Almost universally, the peoples of ancient cultures offered sacrifices in order to win divine favor or even to sustain their so-called gods. Hebrew sacrifices were gifts to honor God and symbolized one owed everything to Him. Sacrifice - From earliest times people expressed their devotion to God through presenting to him offerings and sacrifices. Some sacrifices expressed thanks, as people presented to God the best of their crops or animals (Genesis 4:4; Genesis 8:20). Others emphasized fellowship, both with God and with others, as the offerers ate part of the sacrifice in a meal with relatives and friends (Genesis 31:54). Other sacrifices were for forgiveness of sins, a slaughtered animal bearing the penalty that the offerers, because of their sins, should have suffered (Job 42:8). These basic elements of the sacrifices were later developed in the ceremonial law of Israel. (See the Complete Well written summary in Bridgeway Bible Dictionary) Sacrifice - An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. (Sacrifice - American Tract Society Bible Dictionary) SACRIFICES (of OT in relation to Christ).—Sacrifice is an act of homage resulting in a degree of friendship with God. So long as the creature is not incorporated into the Creator, homage must always be due from man to God. Not even under the gospel have we outgrown the attitude expressed by sacrifice. We have passed away from animal sacrifices, but we have passed into the region of the sacrifice of Christ. (Sacrifices - Hastings' Dictionary of the New Testament) Sacrifice (Nelson's Illustrated Dictionary) - the ritual through which the Hebrew people offered the blood or the flesh of an animal to God as a substitute payment for their sin. As an aside - Shadows of Things to Come - Although zebah is not used in Genesis 3-4, some feel that Ge 3:21 was a "shadow" if you will of animal sacrifices. Thus Dr Henry
Levítico 3
Morgan - Lev. 3:5 - These words, "of a sweet savor," (soothing aroma) are used with reference to the first three offerings, the Burnt Offering, the Meal Offering, the Peace Offering. They are not used of the Sin Offering or of the Trespass Offering. Every one of these offerings was made by fire. In the case of the first three the fire brings out the savor; in that of the last two it destroys. The suggestiveness of all this, it is impossible to escape. Fire is pre-eminently a symbol of God, and of certain facts about His character and activities. Invariably it speaks of some aspect or activity of His holiness (cf Ex 3:2, 5). It is a symbol of what He is as the Holy One, in that only things which are in conformity with that nature can live in His presence. It is therefore a symbol of His wrath as He consumes that which is contrary to His nature. It is also a symbol of cleansing in that He purifies from all alloy those things which do conform to His character. Therefore, the offerings which represented sin and trespass, the fire destroyed; but those which represented devotion, service, fellowship, it affected so as to bring out the savor pleasing to God. The God of holiness is a God of fire (Ex 24:17, Dt 4:24, 9:3, Isa 29:6, Heb 12:29-note), and He is to man what man is in regard to Himself. If man be in rebellion, a sinner persisting in his sin, the fire destroys him. If he be yielded, the fire brings out the beauty of character. Christ knew the fire bringing out sweet savor in His absolute perfections; He knew it as consuming, as He represented the sinner, and was made sin. (Life Applications from Every Chapter of the Bible) Nelson’s New Illustrated Bible Dictionary has a good summary of peace offerings - This sacrificial offering was also called a heave offering and a wave offering. This was a bloody offering presented to God (Lev 3:1; fellowship offering, NIV). Part of the offering was eaten by the priest (representing God’s acceptance) and part was eaten by worshipers and their guests (non-officiating priests or Levites and the poor, Dt. 12:18; 16:11). Thus, God hosted the meal, communing with the worshiper and other participants. This sacrifice celebrated covering of sin, forgiveness by God, and the restoration of a right and meaningful relationship with God and with life itself (Judg. 20:26; 21:4). There were three kinds of peace offerings: (1) thank offerings in response to an unsolicited special divine blessing; (2) votive (vowed) offerings in pursuit of making a request or pledge to God; and (3) Free Will Offering spontaneously presented in worship and praise. Donald Campbell - One of the Old Testament offerings was called the peace offering (“fellowship offering,” NIV). Inasmuch as the Hebrew concept of peace embraces health, prosperity, security, and peace with God, the rendering “peace offering” is preferable. (R. K. Harrison suggests the translation “sacrifice of well-being.”) The unique feature of this offering was the communal meal in which the worshipers, their families, and a Levite partook of a major portion of the sacrifice after it was offered. Brought as an act of thanksgiving, a vow, or a freewill offering, the peace offering was designed to give the worshiper an opportunity to express gratitude to God for His blessings (Lev. 3; 7:11-36). (Theological Wordbook) Wenham writes that peace offering (whether of cattle, sheep or goats) "concluded with the worshipper and his friends or family joining in a sacred meal to eat up the rest of the meat. In the words of Dt. 12:7, "You shall eat before the Lord your God, and you shall rejoice, you and your households, in all that you undertake, in which the Lord your God has blessed you." Leviticus gives very few details about the meal itself. Lev 7:20 stipulates that all participants must be in a state of ritual purity. Lev 7:15-16 states that the meat should be eaten up on the same day, if it is a confession sacrifice, and by the following day if it is for other purposes. (NICOT) We see a reference to the joyful nature of the communal meal associated with the peace offerings in Deuteronomy... Deut 27:5 (For Context read Dt 27:1-5) “Moreover, you shall build there an altar to the LORD your God, an altar of stones; you shall not wield an iron [tool] on them. 6 “You shall build the altar of the LORD your God of uncut stones; and you shall offer on it burnt offerings (animal entirely consumed) to the LORD your God; 7 and you shall sacrifice peace offerings and eat there, and you shall rejoice before the LORD your God. Deut 16:10 “Then you shall celebrate the Feast of Weeks to the LORD your God with a tribute of a freewill offering of your hand, which you shall give just as the LORD your God blesses you; 11 and you shall rejoice before the LORD your God, you and your son and your daughter and your male and female servants and the Levite who is in your town, and the stranger and the orphan and the widow who are in your midst, in the place where the LORD your God chooses to establish His name. Deut 12:17 “You are not allowed to eat within your gates the tithe of your grain, or new wine, or oil, or the first-born of your herd or flock, or any of your votive offerings which you vow, or your freewill offerings, or the contribution of your hand. 18 “But you shall eat them before the LORD your God in the place which the LORD your God will choose, you and your son and daughter, and your male and female servants, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all your undertakings. To the LORD (101x in 92v) - Lev 1:2, 9, 13f, 17; 2:1ff, 8ff, 14, 16; 3:3, 5f, 9, 11, 14; 4:3, 31, 35; 5:6f, 15; 6:6, 15, 18, 20ff; 7:5, 11, 14, 20f, 25, 29f, 35, 38; 8:21, 28; 17:4ff, 9; 19:5, 21, 24; 21:6; 22:3, 15, 18, 21f, 24, 27, 29; 23:3, 6, 8, 12f, 16ff, 20, 25, 27, 34, 36ff, 41; 24:7; 25:2, 4; 27:2, 9, 11, 14, 16, 21ff, 26, 28, 30, 32; 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. sacrifice: Ga 4:4 Eph 1:10, 2:13-22)(be of: Lev 3:1,1:2,10 Isa 60:7 male: Gal 3:28 shall: Lev 3:1-17 Ac 4:27 Ro 12:1-2 Titus 2:11,12) PEACE OFFERINGS OF SHEEP Offering (07133)(qorban/korban from qarab signifies coming into near, intimate proximity of another [in Leviticus into intimate proximity with Jehovah!] - Does this root verb not help us discern the picture of "offering?") is a masculine noun which means that which is brought near (the altar), thus referring to an offering. Thus qorban/korban was a general term used for all Israelite sacrifices, offerings, or oblations. It is used in a variety of offerings in Leviticus. Peace offerings (08002)(selem/shelem - word study) Without defect (08549)(tamim from the verb tamam = to be complete, entire or whole (literal sense in Lev 3:9, Ezek 15:5), refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. Tamim has the fundamental idea of completeness or wholeness. Leviticus 3:7 'If he is going to offer a lamb for his offering, then he shall offer it before the LORD, offer: Lev 3:1 1Ki 8:62 Eph 5:2,12 Heb 9:14 Before (06440)(panim/paniym/paneh from panah = to turn) means the face (as that part of our body which turns). Panim is always in plural, perhaps because face is a combination of a number of features (but that is supposition). The face identifies person and reflects attitude and sentiments of person. The Lxx translates panim with the Greek enanti (en = in + anti = opposite - that part of space which is opposite). Enanti literally speaks of place and means in the presence of, over against, opposite. Think of this truth in the context of a man taking an offering to Jehovah! It is as if it is carried out in His very presence! (Which it is for He is omnipresent). Enanti is used figuratively of a relevant viewpoint in the eyes of, in the sight of. It pertains to someone’s perspective or perception of something. Before the Lord - 259x in 245v - Gen 10:9; 13:10; 18:22; 19:13, 27; 24:52; Exod 6:12, 30; 16:9, 33; 22:11; 23:17; 27:21; 28:12, 29f, 35, 38; 29:11, 23ff, 42; 30:8, 16; 34:23f, 34; 40:23, 25; Lev 1:3, 5, 11; 3:1, 7, 12; 4:4, 6f, 15, 17f, 24; 5:19; 6:7, 14, 25; 7:30; 8:26f, 29; 9:2, 4f, 21, 24; 10:1f, 15, 17, 19; 12:7; 14:11f, 16, 18, 23f, 27, 29, 31; 15:14f, 30; 16:7, 10, 12f, 18, 30; 19:22; 23:11, 20, 28, 40; 24:3f, 6, 8; Num 3:4; 5:16, 18, 25, 30; 6:16, 20; 7:3; 8:10f, 21; 10:9; 14:37; 15:15, 25, 28; 16:16f, 38, 40; 17:7; 18:19; 20:3, 9; 25:4; 26:61; 27:5, 21; 31:50, 54; 32:20ff; Deut 1:45; 4:10; 6:25; 9:18, 25; 10:8; 12:7, 12, 18; 15:20; 16:11, 16; 18:7, 13; 19:17; 24:4, 13; 26:5, 10, 13; 27:7; 29:10; 31:11; Josh 4:13; 6:8, 26; 7:23; 18:6, 8, 10; 19:51; Judg 11:11; 20:23, 26; 1 Sam 1:12, 15, 19, 22; 2:17f, 21; 6:20; 7:6; 10:19, 25; 11:15; 12:3, 7; 15:33; 21:6f; 23:18; 26:19; 2 Sam 3:28; 5:3; 6:5, 14, 16f, 21; 7:18; 21:6, 9; 1 Kgs 2:45; 8:59, 62, 64f; 9:25; 19:11; 22:21; 2 Kgs 16:14; 19:14f; 22:19; 23:3; 1 Chr 11:3; 16:33; 17:16; 22:18; 23:13, 31; 29:22; 2 Chr 1:6; 7:4; 14:13; 18:20; 19:10; 20:13, 18; 27:6; 31:20; 33:23; 34:31; Job 1:6; 2:1; Ps 95:6; 96:13; 98:9; 102:1; 109:14f; 114:7; 116:9; Prov 15:11; Isa 37:14; Jer 4:26; 36:7, 9; Ezek 41:22; 43:24; 44:3; 46:3, 9; Dan 9:20; Zeph 1:7; Zech 2:13; 6:5; Mal 3:14; Luke 1:76; 2 Pet 2:11; Rev 11:4 Leviticus 3:8 and 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. he shall: Lev 3:2-5,13 4:4,15,24 Isa 53:6,11,12 2Co 5:21 1Pe 2:24 slay it: Eph 2:18 3:12 Heb 10:19-22 sprinkle: Lev 1:5, Lev 1:11 Mt 3:17 2Co 5:19) Lay his hand on the head of his offering - This phrase lay hand on head is frequent in Leviticus - Lev 1:4 Lev 3:2 Lev 3:8 Lev 3:13 Lev 4:4 Lev 4:15 Lev 4:24 Lev 4:29 Lev 4:33 Lev 16:21 (Day of atonement) Lev 24:14. Cp Ex 29:10, 15, 19, Nu 8:12 See Leviticus 4:29 Commentary for more detailed notes including discussion by C H Spurgeon. Sprinkled (02236)(zaraq - word study) Leviticus 3:9 '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, fat: Lev 3:3,4 Pr 23:26 Isa 53:10 Lev 7:3 8:25 9:19 Ex 29:22 Sacrifice (02077)(zebah from zabah - to slaughter for sacrifice) refers to an offering killed and presented by the worshiper to God as an act of devotion (to fill a special vow - Nu 15:3), thanksgiving (Lev 22:29, Ps 107:22, 116:17) or to meet the need for forgiveness (expiation, propitiation). Peace offerings (08002)(selem/shelem - word study) Without defect (08549)(tamim from the verb tamam = to be complete, entire or whole (literal sense in Lev 3:9, Ezek 15:5), refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. Tamim has the fundamental idea of completeness or wholeness. Leviticus 3:10 and 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. Repeats Lev 3:4 and 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. Leviticus 3:11 'Then the priest shall offer it up in smoke on the altar as food, an offering by fire to the LORD. offer: Lev 3:5 Ps 22:14 Isa 53:4-10 Ro 8:32 food: Lev 3:16, 21:6,8,17,21,22 22:25 Nu 28:2 Eze 44:7 Mal 1:7,12 1Co 10:21 Rev 3:20 Then - expression of time Eichrodt in Theology of the Old Testament adds that "The whole tenor of ancient Israel’s belief in Yahweh is irreconcilable with the idea that God is fed by the sacrifice, bound up as this is with God’s dependence on man. The central concept of the covenant asserts no less than that Yahweh already existed and had proved his power, before ever Israel sacrificed to him.… Here the offering of food and drink reminds men that God is the sole Giver of life and nurture; and it is for this reason that their gifts to Him take the form of the necessities of life." HOW IS THIS OFFERING "FOOD" TO JEHOVAH? Rooker - What is unique about the offering of the flock is the designation of the offering as lehem, food or bread (Lev 3:11). Sacrificial offerings are also designated as God' "food" in Lev 21:6 and Nu 28:2. The reference to the offering as food does not indicate that the Israelites believed that the Lord actually needed physical sustenance to survive, although this was the view among pagan cultures (see Ps 50:12–13). This belief is completely foreign to the Old Testament....this was the only offering shared with the worshiper, who would participate by actually eating the meat of the sacrifice. The worshiper in this sense shared a meal with the Lord, which means that he had fellowship with him. This concept of having fellowship through the sharing of a meal sheds light on Paul’s warning in 1Cor 10:18–22 that partaking of a sacrifice offered to an idol or demon is in effect having fellowship with it. (New American Commentary) In Numbers God specifically refers to "My food" - "Command the sons of Israel and say to them, 'You shall be careful to present My offering, My food (lehem) for My offerings by fire, of a soothing aroma to Me, at their appointed time.'" (Nu 28:2) S. Lewis