Leviticus 17:5

KJV

To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD.

KJV (with Strong's)

To the end that the children {H1121} of Israel {H3478} may bring {H935} their sacrifices {H2077}, which they offer {H2076} in the open {H6440} field {H7704}, even that they may bring {H935} them unto the LORD {H3068}, unto the door {H6607} of the tabernacle {H168} of the congregation {H4150}, unto the priest {H3548}, and offer {H2076} them for peace {H8002} offerings {H2077} unto the LORD {H3068}.

Complete Jewish Bible

The reason for this is so that the people of Isra'el will bring their sacrifices that they sacrifice out in the field -so that they will bring them to ADONAI, to the entrance of the tent of meeting, to the cohen, and sacrifice them as peace offerings to ADONAI.

Berean Standard Bible

For this reason the Israelites will bring to the LORD the sacrifices they have been offering in the open fields. They are to bring them to the priest at the entrance to the Tent of Meeting and offer them as sacrifices of peace to the LORD.

American Standard Version

to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto Jehovah, unto the door of the tent of meeting, unto the priest, and sacrifice them for sacrifices of peace-offerings unto Jehovah.

Commentary

### SUMMARY
Leviticus 17:5 establishes a crucial command within Israel's sacrificial system, mandating that all animal sacrifices, particularly peace offerings, must be brought exclusively to the door of the Tabernacle of Meeting and presented to the priest. This directive served to centralize legitimate worship, prevent syncretism with pagan practices, ensure ritual purity and adherence to divine law, and reinforce Yahweh's exclusive claim over Israel's devotion, thereby maintaining the sanctity of their covenant relationship.

### CONTEXT
* **Literary Context:** This verse acts as a direct complement and clarification to the preceding prohibition in [Leviticus 17:3-4](/leviticus/17-3-4 "Leviticus 17:3-4 - Prohibition of Sacrifices Outside the Tabernacle"). Those verses sternly declare that any Israelite who slaughters an animal (whether for food or sacrifice) outside the designated sanctuary, without bringing it to the Lord, is guilty of bloodshed and faces the severe penalty of being "cut off from among his people." [Leviticus 17:5](/leviticus/17-5 "Leviticus 17:5 - Command to Sacrifice at the Tabernacle") then provides the positive injunction, specifying *where* sacrifices *must* be offered to avoid this judgment and maintain covenant fidelity. The entire chapter, [Leviticus 17](/leviticus/17 "Leviticus 17 - The Sanctity of Blood and Sacrifices"), functions as a pivotal transition point in the book, bridging the detailed laws of sacrifice (Leviticus 1-7) with the subsequent laws of purity and holiness (Leviticus 18-20). It underscores the sanctity of life (especially through the prohibition of consuming blood) and the absolute necessity of proper, regulated worship for maintaining atonement and communion with God.
* **Historical & Cultural Context:** The command in [Leviticus 17:5](/leviticus/17-5 "Leviticus 17:5 - Command to Sacrifice at the Tabernacle") was issued to the Israelite nation during their wilderness wanderings, shortly after their liberation from Egypt. Having been exposed to the pervasive idolatry of Egyptian polytheism and now surrounded by various pagan nations, God instituted stringent laws to set His people apart and safeguard their unique monotheistic worship. Surrounding cultures, such as the Canaanites, commonly performed sacrifices in "open fields," on "high places," or under "every green tree" ([Deuteronomy 12:2](/deuteronomy/12-2 "Deuteronomy 12:2 - Pagan Worship Practices")), often to various deities or "goat-demons" ([Leviticus 17:7](/leviticus/17-7 "Leviticus 17:7 - Prohibition of Sacrificing to Goat-Demons")). By centralizing all legitimate animal slaughter and sacrifice at the [Tabernacle](/exodus/25-8 "Exodus 25:8 - Command to Build the Tabernacle"), God provided a tangible, visible focal point for His presence, established a controlled environment for worship, prevented syncretism, and ensured strict adherence to His prescribed rituals. This centralization also served to prevent unauthorized individuals from performing priestly functions and to maintain the purity and integrity of the sacrificial system.
* **Key Themes:** This verse contributes significantly to several overarching themes in Leviticus and the Pentateuch. It powerfully reinforces the theme of **God's Holiness and Exclusivity**, demonstrating that Yahweh alone is to be worshipped, and He dictates the terms of that worship. The centralization of sacrifice underscores the theme of **Order and Purity in Worship**, ensuring that all acts of devotion are conducted according to divine prescription, free from pagan influence or human innovation. It also highlights the theme of **Covenant Relationship**, as obedience to these commands was integral to Israel's continued relationship with God. Furthermore, the mention of "peace offerings" points to the theme of **Communion and Fellowship**, emphasizing that true *shalom* with God is achieved through proper, obedient worship. The Tabernacle itself embodies the theme of **God's Presence Among His People**, serving as the designated meeting place between the divine and the human.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sacrifices (Hebrew, _zebach'_):** From the primitive root `zâbach` (H2076), meaning "to slaughter an animal (usually in sacrifice)," `zebach` (H2077) properly refers to a slaughter or the flesh of an animal. By implication, it refers to a sacrifice, encompassing both the victim and the act of offering. In this context, it broadly refers to any animal offering brought to God, highlighting the physical act of slaughter as a sacred ritual.
* **Tabernacle (Hebrew, _ʼôhel'_):** Derived from `ʼâhal` (H168), meaning "a tent (as clearly conspicuous from a distance)," `ʼôhel` refers to the portable sanctuary where God's presence dwelt among Israel. This term emphasizes the Tabernacle's function as the central dwelling place and the visible manifestation of God's covenant presence, serving as the sole legitimate site for sacrificial atonement and communion.
* **Congregation (Hebrew, _môwʻêd'_): (H4150)** Or `môʻed`, from `yâʻad`, meaning "an appointment." `môwʻêd` refers to a fixed time or season, a festival, or, by implication, an assembly convened for a definite purpose. In the phrase "Tabernacle of the Congregation" (`ʼôhel môwʻêd`), it emphasizes the Tabernacle's primary function as the designated "Tent of Meeting" or "Tent of Assembly," where God would meet with His people and where the community of Israel would gather for worship and to receive divine instruction.
* **Peace Offerings (Hebrew, _shelem'_):** From `shâlam` (H8002), meaning "requital," `shelem` properly refers to a (voluntary) sacrifice in thanks. These offerings, unlike sin or burnt offerings, were voluntary expressions of thanksgiving, fulfillment of a vow, or a celebration of fellowship and well-being with God and fellow Israelites. They symbolized a state of reconciliation and communion, often culminating in a shared meal.

#### Verse Breakdown
* **"To the end that the children of Israel may bring their sacrifices":** This opening clause establishes the divine intent and the specific recipients of the command. The "children of Israel" (Hebrew: *bene Yisrael*) are the entire covenant community, underscoring that this is a national, communal obligation. The purpose is to regulate and centralize the offering of all animal "sacrifices" (*zebachim*).
* **"which they offer in the open field":** This parenthetical clause directly addresses and prohibits a prevalent, unauthorized practice. It acknowledges that Israelites *were* or *might be* performing animal slaughter and offerings in uncontrolled, potentially profane, or idolatrous locations outside the divinely appointed sanctuary. The command aims to rectify and prevent this dangerous deviation from proper worship.
* **"even that they may bring them unto the LORD":** This specifies the exclusive divine recipient of all legitimate sacrifices. The offerings are not for personal gain, human pleasure, or pagan deities, but solely "unto the LORD" (Yahweh), emphatically asserting His unique sovereignty and the monotheistic nature of Israel's worship. This phrase emphasizes the proper direction and purpose of all worship.
* **"unto the door of the tabernacle of the congregation":** This is the precise, mandatory geographical and architectural location for all legitimate sacrifices. The "door" signifies the single point of access and entry into the sacred space where God's presence resided. This detail underscores the necessity of approaching God strictly on His terms, in His designated, holy place, and not according to human preference or convenience.
* **"unto the priest":** This designates the required human mediator for the sacrificial act. The priest, a member of the divinely appointed Levitical priesthood, was indispensable for facilitating these sacred rites. His role ensured that the sacrifices were offered according to God's precise instructions, maintaining ritual purity and guaranteeing that the worshiper's approach was properly mediated and acceptable to God.
* **"and offer them [for] peace offerings unto the LORD":** While the preceding clauses apply to all sacrifices, this concluding phrase specifically highlights "peace offerings" (*shelamim*). This emphasis may be due to their voluntary nature and the fact that they often involved the consumption of meat by the worshiper, making their proper location and procedure particularly critical to prevent defilement, pagan association, or unauthorized feasting. The repetition of "unto the LORD" powerfully reiterates the divine recipient and ultimate purpose, reinforcing the sanctity and exclusivity of worship.

#### Literary Devices
Leviticus 17:5 employs several potent literary devices to convey its crucial message. The **Repetition** of "unto the LORD" twice within the single verse serves to emphatically underscore that all sacrifices are to be directed solely to Yahweh, reinforcing the core principle of monotheism and His exclusive claim over Israel's worship. The phrase "open field" stands in stark **Contrast** to "the door of the tabernacle of the congregation," highlighting the divinely mandated, controlled, and holy space versus the uncontrolled, potentially profane, and idolatrous alternative. This **Juxtaposition** powerfully emphasizes the radical distinction God demands for His worship. The Tabernacle itself functions as a profound **Symbolism**, representing God's presence among His people, the very center of their national and spiritual life, and the sole legitimate point of access for atonement and communion. The meticulous detail in specifying the location ("door of the tabernacle") and the mediator ("unto the priest") demonstrates the **Precision** and **Exclusivity** required in approaching a holy God, leaving no room for ambiguity or human discretion in divine worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 17:5 profoundly articulates God's demand for exclusive, centralized, and mediated worship, reflecting His absolute holiness and sovereign authority over His covenant people. It establishes the foundational principle that access to God, particularly through acts of atonement and fellowship, must occur strictly on His terms, in His designated place, and through His appointed channels. This centralization was not merely for administrative convenience but was a theological imperative designed to prevent syncretism, safeguard Israel's unique identity as a holy nation, and ensure the purity and efficacy of their worship. The meticulous instructions reveal God's desire for an orderly and sanctified relationship with humanity, laying a crucial groundwork for understanding later developments in redemptive history, pointing to the ultimate "meeting place" and perfect sacrifice.

* [Deuteronomy 12:5-7](/deuteronomy/12-5-7 "The Chosen Place of Worship")
* [Psalm 42:4](/psalm/42-4 "Longing for God's Presence in the Temple")
* [Malachi 1:11](/malachi/1-11 "Future Universal Worship")

### REFLECTION AND APPLICATION
While the physical Tabernacle and its animal sacrifices have been superseded by the perfect, once-for-all work of Christ, the enduring principles embedded in Leviticus 17:5 remain profoundly relevant for believers today. This verse calls us to consider the absolute centrality of Christ in our worship, for He is the ultimate "meeting place" where God and humanity are reconciled and where true communion is found. It challenges us to examine the purity and exclusivity of our devotion, ensuring that our "sacrifices" – whether of praise, service, obedience, or financial stewardship – are offered solely to the Lord and are not diluted by worldly desires, self-interest, or the pursuit of false gods. The emphasis on the priest reminds us of the vital role of Christ as our Great High Priest, through whom we now have direct, unhindered access to God's throne of grace. Furthermore, the concept of peace offerings encourages us to cultivate genuine fellowship with God and one another, living in a state of *shalom* (wholeness, peace, and well-being) that flows from our reconciliation with Him, expressed through lives of gratitude, reconciliation, and shared communion within the body of Christ.

#### Questions for Reflection
* **In what ways might we, in our modern context, be tempted to offer "sacrifices in the open field" – that is, to pursue spiritual fulfillment, peace, or acceptance outside of God's prescribed ways in Christ?**
* **How does understanding Jesus as the "door of the tabernacle" (cf. [John 10:9](/john/10-9 "John 10:9 - Jesus, the Door")) deepen our appreciation for His unique and exclusive role in our access to God?**
* **What does it mean for us today to offer "peace offerings" to the Lord, and how can we cultivate a deeper sense of *shalom* (wholeness and fellowship) in our relationship with God and others, as a result of Christ's work?**
* **How does the Old Testament emphasis on the centralization of worship inform our understanding of the unity, order, and corporate nature that should characterize the church today?**

### FAQ
**Why was it so important for sacrifices to be brought to the Tabernacle's door?**

Answer: The centralization of sacrifices at the [Tabernacle](/exodus/40-34 "Exodus 40:34 - God's Glory Fills the Tabernacle") was critically important for several theological and practical reasons. First, it prevented idolatry and syncretism. In the "open field," Israelites might have been tempted to offer sacrifices to pagan deities or in a manner that mimicked the surrounding nations, as explicitly prohibited in [Leviticus 17:7](/leviticus/17-7 "Leviticus 17:7 - Prohibition of Sacrificing to Goat-Demons"). Second, it ensured ritual purity and adherence to God's specific instructions. The Tabernacle was a holy space, and sacrifices performed there were overseen by the divinely appointed priests, guaranteeing that the rites were conducted according to God's precise commands and not "strange fire" ([Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu's Unauthorized Fire")). Third, it reinforced the unique covenant relationship between God and Israel, establishing a single, visible point of contact for God's presence and for the nation's corporate worship. This helped maintain Israel's distinct identity as God's chosen people, set apart for His glory.

**What were "peace offerings" and what was their significance?**

Answer: "Peace offerings" (*shelamim* in Hebrew) were one of the main types of voluntary sacrifices in the Old Testament, distinct from mandatory sin or guilt offerings. Their name, derived from *shalom* (peace, wholeness, well-being), indicates their primary purpose: to express thanksgiving, fulfill a vow, or simply celebrate fellowship and communion with God. Unlike burnt offerings, where the entire animal was consumed on the altar, with peace offerings, specific portions (fat, kidneys) were given to the Lord, a portion to the priests, and the remaining meat was eaten by the worshiper and their family within a specific timeframe ([Leviticus 7:11-21](/leviticus/7-11-21 "Leviticus 7:11-21 - Law of the Peace Offering")). This shared meal symbolized a state of reconciliation and harmonious relationship with God, allowing the worshiper to partake in the blessings of His presence. They were joyful offerings, celebrating the *shalom* that God provided, signifying a state of well-being and covenant fidelity.

### CHRIST-CENTERED FULFILLMENT
Leviticus 17:5, with its stringent command for centralized worship at the Tabernacle through an appointed priest, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the true and perfect "Tabernacle of Meeting" (cf. [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh"), where "dwelt" literally means "tabernacled"), the very locus where God meets humanity in perfect reconciliation and where atonement is definitively accomplished. No longer do we approach God through a physical tent or a human priest, but directly through the [one mediator between God and mankind, the man Christ Jesus](/1_timothy/2-5 "1 Timothy 2:5 - The One Mediator"). His single, perfect sacrifice on the cross ([Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption")) has eternally fulfilled all the Old Testament sacrificial requirements, including the peace offerings, establishing a new covenant of true *shalom* with God ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). Through Him, we are granted direct, confident access to the Father ([Ephesians 2:18](/ephesians/2-18 "Ephesians 2:18 - Access to the Father Through Christ")), becoming a "royal priesthood" ([1_peter/2-9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")) who can now offer spiritual sacrifices of praise and good deeds ([Hebrews 13:15-16](/hebrews/13-15-16 "Hebrews 13:15-16 - Sacrifices of Praise and Good Deeds")) in the "open field" of the world, empowered by the indwelling Spirit, because the ultimate "door" has been opened and the ultimate "peace" has been secured in Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 17:10

And they set them up images and groves in every high hill, and under every green tree:

Ezekiel 20:28

[For] when I had brought them into the land, [for] the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.

Genesis 22:2

And he said, Take now thy son, thine only [son] Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

Exodus 24:5

And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.

Leviticus 7:11

¶ And this [is] the law of the sacrifice of peace offerings, which he shall offer unto the LORD.

Leviticus 7:21

Moreover the soul that shall touch any unclean [thing, as] the uncleanness of man, or [any] unclean beast, or any abominable unclean [thing], and eat of the flesh of the sacrifice of peace offerings, which [pertain] unto the LORD, even that soul shall be cut off from his people.

2 Chronicles 28:4

He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree.