Leviticus 3:13

Translation
King James Version
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.
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KJV (with Strong's)
And he shall lay H5564 his hand H3027 upon the head H7218 of it, and kill H7819 it before H6440 the tabernacle H168 of the congregation H4150: and the sons H1121 of Aaron H175 shall sprinkle H2236 the blood H1818 thereof upon the altar H4196 round about H5439.
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Complete Jewish Bible
He is to lay his hand on its head and slaughter it in front of the tent of meeting, and the sons of Aharon are to splash its blood against all sides of the altar.
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Berean Standard Bible
He must lay his hand on its head and slaughter it in front of the Tent of Meeting. Then Aaron’s sons shall sprinkle its blood on all sides of the altar.
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American Standard Version
and he shall lay his hand upon the head of it, and kill it before the tent of meeting; and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.
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World English Bible Messianic
and he shall lay his hand on its head, and kill it before the Tent of Meeting; and the sons of Aaron shall sprinkle its blood around on the altar.
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Geneva Bible (1599)
And shall put his hande vpon the head of it, and kill it before the Tabernacle of the Congregation, and the sonnes of Aaron shall sprinkle the blood thereof vpon the altar round about.
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Young's Literal Translation
and hath laid his hand on its head, and hath slaughtered it before the tent of meeting, and sons of Aaron have sprinkled its blood on the altar round about;
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See also
Leviticus 3:8Isaiah 53:61 Peter 1:2Romans 5:6Romans 5:112 Corinthians 5:211 Peter 2:24
In the KJVVerse 2,792 of 31,102

Study This Verse

SUMMARY

Leviticus 3:13 provides meticulous instructions for the peace offering, specifically detailing the ritual when a lamb or goat is presented. This verse outlines the worshiper's personal act of laying hands upon the animal's head, the subsequent slaughter of the animal by the offerer at the entrance of the tabernacle, and the critical role of Aaron's sons in applying the blood to the altar. It powerfully underscores the offerer's personal identification with the sacrifice, the sanctity of the designated worship space, and the indispensable priestly mediation required for communion with a holy God.

CONTEXT

  • Literary Context: Leviticus 3 is entirely devoted to the regulations for the peace offering (Hebrew: zevach shelamim), following the laws for the burnt offering (Leviticus 1) and the grain offering (Leviticus 2). Unlike the burnt offering, which symbolized total dedication, or the sin and guilt offerings (Leviticus 4-5), which addressed specific transgressions, the peace offering was a voluntary sacrifice expressing fellowship, thanksgiving, or the fulfillment of a vow. Leviticus 3 systematically details the procedures for offering cattle (verses 1-5), lambs (verses 6-11), and goats (verses 12-16), with slight variations primarily concerning the fat portions. Verse 13 specifically addresses the lamb or goat, mirroring the general pattern established for cattle, thereby emphasizing the consistency of core ritual elements across different animal types. The verses immediately following (14-17) further specify the fat portions to be offered and conclude with a crucial prohibition against consuming fat or blood, reinforcing their sacredness and exclusive dedication to God.
  • Historical & Cultural Context: The peace offering was unique among Israelite sacrifices for its communal aspect, culminating in a shared meal where the offerer, their family, and the priests partook of the sacrificed animal's meat after the fat and blood portions were dedicated to God. This communal dimension fostered a profound sense of fellowship and communion, both with God and among the participants. The setting "before the tabernacle of the congregation" (Hebrew: 'ohel mo'ed, "tent of meeting") was the central locus of Israelite worship, signifying God's dwelling among His people and the divinely appointed place where He met with them. The precise ritual instructions, including the laying on of hands and the handling of blood by the priests, were paramount for maintaining ritual purity and holiness in the presence of a holy God. The act of laying hands on the animal's head was a common practice in various offerings, symbolizing identification and, in the case of sin offerings, the transfer of sin, as seen in the regulations for the sin offering in Leviticus 4:4. The sprinkling of blood on the altar was a foundational element of nearly all sacrifices, underscoring the biblical principle that "the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar" (Leviticus 17:11), a truth essential for purification and access to God.
  • Key Themes: Leviticus 3:13 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Personal Identification and Dedication, where the worshiper directly participates in the offering, symbolizing their commitment and the transfer of their intent to the sacrifice. The verse also highlights the Holiness of God and Sacred Space, emphasizing that approach to God must occur in His designated dwelling place, the tabernacle, and according to His precise instructions. This underscores the Necessity of Priestly Mediation, as the sons of Aaron are indispensable in handling the sacred blood and fat, ensuring the offering's acceptability. Furthermore, the central role of Blood as the Means of Atonement and Purification is reinforced, even in a peace offering, signaling that all access to God, even for fellowship, is predicated on the proper handling of life given. Finally, the peace offering, as a whole, embodies the theme of Fellowship and Communion with God, providing a framework for Israel to enjoy a relationship with their holy Creator. These themes are foundational to understanding Israel's worship and foreshadow later theological developments concerning access to God, as seen in Hebrews 10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Lay his hand (Hebrew, çâmak', H5564): The verb סָמַךְ (çâmak) signifies "to prop," "to lean upon," or "to lay upon." In the context of sacrificial rituals, this act represents profound identification and dedication. By placing his hand on the animal's head, the worshiper personally identifies with the sacrifice, dedicating it to God as his own offering. It is an act of ownership and transfer, symbolically conveying the worshiper's intent—whether thanksgiving, the fulfillment of a vow, or a freewill offering—onto the animal. While in sin offerings this act conveyed the transfer of sin, in the peace offering, it emphasizes the worshiper's personal involvement and the presentation of the offering to God for the purpose of fellowship and communion.
  • Tabernacle of the congregation (Hebrew, ʼôhel môwʻêd'): This phrase, אֹהֶל מוֹעֵד (ʼôhel môwʻêd), translates literally to "tent of meeting." This term underscores the primary purpose of the tabernacle: it was the divinely appointed place where God promised to meet with His people, Israel. Performing the sacrifice "before" or "at the entrance of" this sacred space highlighted the public, communal, and divinely sanctioned nature of the worship. It was not a private act, but one performed in the presence of God, at the very threshold of His dwelling place, emphasizing the solemnity and holiness required for approaching the Almighty. The tabernacle served as the physical manifestation of God's covenant presence among His people.
  • Sprinkle the blood (Hebrew, zâraq' / dâm', H2236): The verb זָרַק (zâraq) means "to sprinkle," "to toss," or "to dash," and is coupled with דָּם (dâm), meaning "blood" (as that which when shed causes death). This action was central to almost all Israelite sacrifices. Blood, as the life-force (as stated in Leviticus 17:11), was uniquely sacred to God and reserved exclusively for Him. Its application to the altar signified consecration, purification, and the making of atonement. In the peace offering, while the primary emphasis was on fellowship rather than atonement for specific sins, the proper handling of blood by the priests was still essential. It underscored that even fellowship with a holy God required the sanctity of life offered and the proper priestly mediation, acknowledging that all access to God, even in peace, is founded upon the principle of life given and accepted.

Verse Breakdown

  • "And he shall lay his hand upon the head of it": This initial clause describes the worshiper's direct, personal involvement in the offering. The act of laying hands on the animal's head signifies the offerer's identification with the animal and the dedication of this specific offering to God. It is a tangible expression of the worshiper's intent—whether thanksgiving, the fulfillment of a vow, or a freewill offering—being symbolically transferred to the animal that will be sacrificed on their behalf. This personal act underscores the voluntary and intentional nature of the peace offering.
  • "and kill it before the tabernacle of the congregation": This specifies both the agent of the killing and the precise location. The worshiper himself performs the slaughter, not the priest, underscoring the personal responsibility and commitment inherent in this voluntary offering. The location, "before the tabernacle of the congregation," emphasizes the sacredness and public nature of the ritual. This was the designated holy space where God's presence resided and where He met with His people, ensuring that the offering was performed according to divine command and in a manner acceptable to God, reinforcing the solemnity of the act.
  • "and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.": Following the slaughter, the priests, specifically the descendants of Aaron, take charge of the blood. Their role highlights the indispensable function of the priesthood in mediating between God and humanity. The act of sprinkling the blood upon the altar was a vital and sacred component of nearly all sacrifices, signifying the consecration of the life-blood to God and its foundational role in purification and making atonement, even in a peace offering where the emphasis was on fellowship and communion. This act made the offering acceptable to the Lord.

Literary Devices

Leviticus 3:13 is rich in Symbolism and functions as an integral part of an elaborate Ritual framework. The act of "laying his hand upon the head of it" is highly symbolic, representing the worshiper's personal identification with the sacrifice and the dedication of the animal to God. The "tabernacle of the congregation" itself is a powerful symbol of God's immanent dwelling presence among His people, making the location of the sacrifice critical for its validity and sacredness. The "blood" is perhaps the most profound symbol, representing life itself, which is consecrated to God and serves as the means of atonement and purification. The "sprinkling" of the blood is a symbolic act of application, signifying the making holy or cleansing, and rendering the offering acceptable. The entire verse, as part of the broader Levitical law, functions as a Prescriptive Liturgy, detailing the precise steps required for a sacred act, ensuring order, reverence, and adherence to divine will. This meticulous detail also serves as Foreshadowing, subtly pointing towards a future, perfect sacrifice that would fulfill and transcend these temporary, typological rituals.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 3:13 profoundly illustrates several core theological truths. It highlights the principle of personal identification in worship, where the offerer's intent and being are symbolically linked to the sacrifice, emphasizing voluntary commitment. It underscores the absolute necessity of approaching a holy God in a designated, sacred manner, emphasizing reverence, intentionality, and adherence to divine instruction. Furthermore, the verse powerfully demonstrates the indispensable role of priestly mediation and the foundational significance of blood in establishing peace and fellowship with God. Even in an offering of peace, the life-blood consecrated to God was essential for acceptance, pointing to the truth that all access to God is always predicated on a life given and received by divine grace.

REFLECTION AND APPLICATION

While the sacrificial system of ancient Israel is no longer practiced by Christians, Leviticus 3:13 offers enduring spiritual lessons about our approach to God and the nature of true worship. The worshiper's personal identification with the sacrifice calls us to deeply identify with Christ's perfect and complete sacrifice on the cross, recognizing that His offering was for us and on our behalf. This identification means embracing His death as our own death to sin and His resurrection as our new life in Him. The precision and sacredness of the ritual performed "before the tabernacle" remind us that worship is not casual but requires reverence, intentionality, and a profound understanding of God's holiness. We are called to approach God on His terms, not our own, with hearts prepared and minds focused on His majesty and grace. The indispensable role of the priests and the foundational significance of the blood point to the necessity of divine mediation and the life-giving power of Christ's blood, which has made true peace and eternal fellowship with God possible. This verse encourages us to live lives of profound thanksgiving, joyful communion, and humble reverence for our Creator, recognizing the immense cost of our peace and the unfathomable grace by which it was secured.

Questions for Reflection

  • How does the worshiper's act of laying hands on the animal's head inform our understanding of personal identification with Christ's sacrifice, and what does this mean for our daily lives?
  • What does the emphasis on performing the sacrifice "before the tabernacle of the congregation" teach us about the importance of reverence, intentionality, and designated sacred space in our contemporary worship, both individually and corporately?
  • In what ways does the priestly handling of the blood in the peace offering highlight the ongoing need for divine mediation in our relationship with God, and how does Christ fulfill this role?
  • Considering the peace offering's focus on fellowship and thanksgiving, how can we cultivate a deeper sense of communion and gratitude in our daily walk with God, expressing our peace and joy in Him?

FAQ

Why did the worshiper, not the priest, kill the animal in the peace offering?

Answer: In the peace offering, the worshiper's direct involvement in killing the animal, as stated in Leviticus 3:13, underscored the deeply personal and voluntary nature of this sacrifice. Unlike some other offerings, such as certain sin offerings where the priest might perform the slaughter (e.g., Leviticus 4:24), the peace offering emphasized the offerer's personal dedication, thanksgiving, or fulfillment of a vow. The act of slaughtering the animal himself was a profound, tangible expression of his commitment and the symbolic transfer of his intent to the sacrifice. The priests' role began after the slaughter, focusing on the sacred handling of the blood and the fat portions, which were exclusively dedicated to God.

What is the significance of sprinkling the blood on the altar "round about"?

Answer: The sprinkling of blood on the altar "round about," as prescribed in Leviticus 3:13, was a crucial ritual act in nearly all Old Testament sacrifices. Blood represented life, and the Bible explicitly states, "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar" (Leviticus 17:11). Blood was considered uniquely sacred to God and reserved exclusively for Him. Its application to the altar consecrated the altar itself and signified the making of atonement or purification, rendering the offering acceptable. In the peace offering, while not primarily for sin atonement, the blood's application still underscored the sanctity of life given to God and the foundational principle that access to God, even for fellowship, is predicated on a life offered and accepted through the proper ritual. This comprehensive application "round about" ensured the altar's full consecration and the offering's complete acceptance.

How does the peace offering, particularly Leviticus 3:13, relate to Christian worship today?

Answer: While Christians no longer practice animal sacrifices, Leviticus 3:13 and the peace offering provide profound spiritual insights into Christian worship and theology. The worshiper's identification with the sacrifice powerfully foreshadows our identification with Jesus Christ, whose perfect, once-for-all sacrifice brings us peace with God (e.g., Colossians 1:20). The sacredness of the tabernacle reminds us to approach God with reverence and intentionality in our worship, recognizing His holiness and majesty. The priestly handling of the blood points directly to Christ's ultimate and eternal priestly mediation (as highlighted in Hebrews 7:25). The communal meal aspect of the peace offering finds its fulfillment in Christian fellowship and communion, particularly in the Lord's Supper, where believers share a spiritual meal in remembrance of Christ's body and blood, celebrating their peace and unity with God and one another. Thus, the principles of personal identification, reverence, mediation, and fellowship remain vital.

CHRIST-CENTERED FULFILLMENT

Leviticus 3:13, though detailing an Old Testament ritual, finds its ultimate and glorious fulfillment in Jesus Christ, who is our perfect peace offering. The worshiper's act of laying hands on the animal's head, signifying personal identification and dedication, is perfectly realized in the believer's identification with Christ's once-for-all sacrifice. We, through faith, "lay our hands" on Jesus, acknowledging Him as our substitute and the source of our peace with God, as Romans 5:1 declares, "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ." The animal's slaughter "before the tabernacle of the congregation" foreshadows Christ's crucifixion outside the city gates, yet in the ultimate "tent of meeting"—the place where God met humanity in the person of His Son. Jesus' incarnate body became the true temple, the dwelling place of God among us, as John 1:14 states, "The Word became flesh and made his dwelling among us." Most profoundly, the sprinkling of the blood by the sons of Aaron points directly to the precious, atoning blood of Jesus. Unlike the temporary blood of animals that merely covered sin, Christ's blood, shed on the cross, truly takes away sin and establishes an everlasting covenant of peace. As Hebrews 9:12 proclaims, "He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption." Through His perfect sacrifice, Jesus is our ultimate peace offering, reconciling us to God and enabling us to enjoy true, eternal fellowship with the Father, a reality celebrated in the communion meal that symbolizes our participation in His body and blood (1 Corinthians 10:16).

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Commentary on Leviticus 3 verses 6–17

Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (Lev 3:9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, Co1 12:23, Co1 12:24. 2. That which was burnt upon the altar is called the food of the offering, Lev 3:11, Lev 3:16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, Kg1 4:22, etc. 3. Here is a general rule laid down, that all the fat is the Lord's (Lev 3:16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, Lev 3:17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh 8:10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal 1:7, Mal 1:12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Psa 16:4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb 10:29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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