Leviticus 3:2

KJV

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.

KJV (with Strong's)

And he shall lay {H5564} his hand {H3027} upon the head {H7218} of his offering {H7133}, and kill {H7819} it at the door {H6607} of the tabernacle {H168} of the congregation {H4150}: and Aaron's {H175} sons {H1121} the priests {H3548} shall sprinkle {H2236} the blood {H1818} upon the altar {H4196} round about {H5439}.

Complete Jewish Bible

He is to lay his hand on the head of his offering and slaughter it at the entrance to the tent of meeting; and the sons of Aharon, the cohanim, are to splash the blood against all sides of the altar.

Berean Standard Bible

He is to lay his hand on the head of the offering and slaughter it at the entrance to the Tent of Meeting. Then Aaron’s sons the priests shall sprinkle the blood on all sides of the altar.

American Standard Version

And he shall lay his hand upon the head of his oblation, and kill it at the door of the tent of meeting: and Aaron’s sons the priests shall sprinkle the blood upon the altar round about.

Commentary

### SUMMARY
Leviticus 3:2 meticulously outlines the initial, crucial steps of the peace offering, a voluntary sacrifice in ancient Israel designed to foster communion and thanksgiving with God. This verse details the offerer's symbolic act of identification with the animal through the laying on of hands, the subsequent slaughter of the animal at the sacred entrance of the Tabernacle, and the indispensable role of Aaron's sons, the priests, in ritually applying the blood to the altar. It powerfully underscores the profound principles of personal dedication, priestly mediation, and the sanctity required for divine encounter within the Old Covenant worship system, all pointing towards the ultimate peace and fellowship found in Christ.

### CONTEXT
* **Literary Context:** Leviticus chapter 3 specifically delineates the regulations for the "peace offering" (Hebrew: *zevach sh'lamim*), a distinct category of sacrifice from the burnt offering (chapter 1) or the grain offering (chapter 2). Unlike sin or guilt offerings, which primarily address atonement for specific transgressions, the peace offering was typically offered for thanksgiving, in fulfillment of a vow, or as a freewill offering to express fellowship and communion with God. The unique and defining aspect of this offering was that, after certain portions were given to God and the priests, the offerer and their family could partake in a communal meal of the remaining meat, symbolizing shared fellowship and peace in God's presence. Verse 2, therefore, sets the foundational stage for the entire ritual, detailing the crucial preliminary actions that establish the offering's validity and sacred purpose before the internal organs and fat are offered to God (as described in [Leviticus 3:3-5](/leviticus/3-3-5 "Leviticus 3:3-5 - Offering of the Fat and Kidneys")) and the meat is distributed for the communal meal.
* **Historical & Cultural Context:** In ancient Israelite society, sacrifices were the central acts of worship and the primary means of interacting with the divine. The Tabernacle, meticulously described in [Exodus 25-40](/exodus/25-40 "Exodus 25-40 - Tabernacle Construction and Furnishings"), served as God's mobile dwelling place among His people and the focal point for all sacrificial rituals. The "door of the tabernacle of the congregation" (also known as the "tent of meeting" or *Ohel Mo'ed*) was the designated, sacred entrance where the community gathered and where the most significant parts of the sacrificial rites took place. The act of laying hands on the animal (Hebrew: *samakh yad*) was a widespread practice in the ancient Near East, signifying identification, transfer, or dedication. For the Israelites, it symbolized the offerer's personal connection to the sacrifice, making the animal a representative substitute. The handling of blood was highly ritualized and restricted, as it was understood to contain the "life of the flesh" (as explicitly stated in [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - Blood for Atonement")). Only the divinely appointed priests, the sons of Aaron, were authorized to perform the sacred act of sprinkling the blood on the altar, highlighting their indispensable mediatorial role between God and the people.
* **Key Themes:** This verse contributes significantly to several major theological themes prevalent throughout Leviticus and the broader Pentateuch. Firstly, it highlights the theme of **Substitutionary Sacrifice**, where an unblemished animal stands in the place of the offerer, representing their dedication and intentions before God. Secondly, the verse underscores the **Necessity of Priestly Mediation**, as only Aaron's sons are permitted to handle the sacred blood and apply it to the altar, emphasizing their unique role in facilitating access to a holy God. Thirdly, the location "at the door of the tabernacle" reinforces the theme of **Sanctity and Divine Order**, demonstrating that worship must occur in the divinely appointed place and according to prescribed rituals. Finally, as part of the peace offering, it introduces the theme of **Communion and Fellowship with God**, setting the stage for the shared meal that symbolized peace and intimacy between the worshiper and the Lord.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Lay (Hebrew, _çâmak'_ H5564):** This verb means "to prop," "to lean upon," "to support," or "to rest upon." In the context of laying hands on the offering, it implies more than a mere touch; it signifies a profound act of identification, transfer, or dedication. The offerer is symbolically placing their weight, their intentions, and their very self upon the animal, making it their representative before God. This action establishes a deep personal connection between the worshiper and the sacrifice.
* **Tabernacle (Hebrew, _ʼôhel'_ H168):** This term refers to the "tent" or portable sanctuary that served as God's dwelling place among the Israelites. The phrase "Tabernacle of the congregation" (or "tent of meeting," *Ohel Mo'ed*) emphasizes its role as the designated place where God met with His people. Performing the sacrifice "at the door" of this sacred structure underscored the public, communal, and divinely ordained nature of the ritual, signifying that access to God and the efficacy of the offering were contingent upon adherence to the prescribed location and procedures within God's holy presence.
* **Sprinkle (Hebrew, _zâraq'_ H2236):** This primitive root means "to toss," "to dash," or "to sprinkle," often implying a forceful or abundant application. When applied to blood in sacrificial rituals, it indicates a vigorous and deliberate act of applying the life-giving fluid onto the altar. This was not a gentle anointing but a powerful, ritualistic distribution of the blood, signifying the complete giving of life and its consecrating power, essential for purification and making the offering acceptable to a holy God.

#### Verse Breakdown
* **"And he shall lay his hand upon the head of his offering":** This initial action by the offerer is paramount, establishing a profound connection between the individual and the animal. It is a personal, physical gesture that signifies dedication, identification, and a symbolic transfer of the offerer's self, intentions, or even their state of being, onto the unblemished animal. The animal thus becomes the offerer's representative, standing in their stead before God.
* **"and kill it [at] the door of the tabernacle of the congregation":** Following the act of identification, the offerer himself (or in some cases, a Levite) was responsible for the slaughter of the animal. The specific location—"at the door of the tabernacle of the congregation"—is critical. It emphasizes that this act of sacrifice must occur at the divinely appointed, sacred place where God's presence resided and where the community gathered for worship, underscoring the holiness, order, and public nature required for approaching God.
* **"and Aaron's sons the priests shall sprinkle the blood upon the altar round about":** After the animal's life is taken, the blood, which represents the life force, is collected and handled exclusively by the priests. Their role is indispensable: they are the divinely appointed mediators who perform the sacred act of sprinkling the blood on all sides of the altar. This ritual application of the blood was essential for the offering's acceptance, symbolizing the purification, consecration, and propitiation necessary for fellowship with a holy God, as the life of the creature was offered back to the Creator.

#### Literary Devices
Leviticus 3:2 is a prime example of **Ritual Prescription**, providing precise, step-by-step instructions for a sacred ceremony. This meticulous detail emphasizes the absolute importance of adherence to divine commands for proper worship and effective access to God. The verse also employs profound **Symbolism**: the laying on of hands symbolizes identification and transfer of ownership or intent; the shedding of blood symbolizes life given, atonement, and purification; the altar symbolizes God's presence and the place of divine acceptance and communion; and the Tabernacle itself symbolizes God's dwelling among His people and the sacred space for encounter. The structured sequence of actions—offerer's identification, animal's slaughter, priestly blood application—demonstrates **Order and Progression**, reflecting the divinely ordained sequence for approaching a holy God. Furthermore, the precise location ("at the door of the tabernacle") and specific actors ("Aaron's sons the priests") highlight the **Exclusivity and Authority** inherent in the Old Covenant worship system, where only appointed individuals could perform certain sacred acts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 3:2, though describing an ancient ritual, resonates with profound theological truths that transcend its immediate context. It powerfully illustrates the principles of substitutionary sacrifice, the necessity of priestly mediation, and the sanctity of approaching a holy God. The shedding of blood as the means of consecration and the act of identification foreshadow the ultimate perfect sacrifice that would bring true and lasting peace. This verse underscores that true fellowship with God is predicated upon a life given, a truth that finds its ultimate and complete expression in the New Covenant through Jesus Christ. It reminds us that access to God has always required a divinely appointed means and a costly offering.

* [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - The Life is in the Blood")
* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood")
* [Romans 5:10](/romans/5-10 "Romans 5:10 - Reconciled by Christ's Death")

### REFLECTION AND APPLICATION
While the physical rituals of the peace offering are no longer practiced, the spiritual principles embedded in Leviticus 3:2 offer timeless lessons for believers today. The act of identification with the sacrifice speaks profoundly to our need to fully identify by faith with Christ's death and resurrection, recognizing that His perfect sacrifice is our substitute and the foundation of our peace with God. The necessity of the priest's role reminds us of Christ's singular, eternal priesthood, through whom we now have direct, unhindered access to God's presence. The peace offering, culminating in a shared meal, points to the profound communion and fellowship we can now enjoy with God through Christ, a fellowship that is both spiritual and relational. Our worship, like the ancient offering, should be marked by intentionality, reverence, and a deep understanding of the immense cost of our peace with God. We are called to live lives of thanksgiving, offering ourselves as living sacrifices, holy and pleasing to God, which is our spiritual worship and true response to His grace.

#### Questions for Reflection
* **How does the concept of "laying hands" on the offering in Leviticus 3:2 help us understand our personal identification with Christ's sacrifice on the cross?**
* **In what ways does the priestly role in sprinkling the blood point to Jesus' unique and indispensable mediation for us today, and how does this affect our approach to God?**
* **Considering the peace offering's purpose of fellowship, how can we cultivate deeper, more intentional communion with God in our daily lives, recognizing the "door" that Christ has opened for us?**

### FAQ
**What was the purpose of the peace offering in ancient Israel?**

Answer: The peace offering (Hebrew: *zevach sh'lamim*) was a voluntary sacrifice brought by an Israelite for various reasons, including thanksgiving for blessings received, the fulfillment of a vow, or simply as a freewill offering to express general devotion and fellowship with God. Unlike sin or guilt offerings, which focused on atonement for specific transgressions, the peace offering emphasized communion and reconciliation. A unique aspect was that, after certain portions were offered to God and the priests, the offerer and their family would partake in a communal meal of the remaining meat, symbolizing a shared meal in God's presence and a state of peace and fellowship with Him. This is why it is often referred to as the "fellowship offering" or "offering of well-being."

**Why was the killing of the animal done "at the door of the tabernacle"?**

Answer: The "door of the tabernacle of the congregation" (or "tent of meeting") was the designated, sacred entrance to God's dwelling place among His people. Performing the slaughter there emphasized the public, communal, and divinely ordained nature of the sacrifice. It signified that the offering was being brought directly into God's presence and that the entire ritual had to adhere to the precise instructions given by God for approaching Him. This location underscored the holiness of the ritual and the sacred space, ensuring that all acts of worship were performed according to divine command and within the consecrated area where God's glory resided, as seen in [Exodus 40:34-35](/exodus/40-34-35 "Exodus 40:34-35 - The Glory of the Lord Fills the Tabernacle"). It highlighted that access to God was only possible through His prescribed means and in His designated place.

**What was the significance of the priests sprinkling the blood?**

Answer: The sprinkling of blood by Aaron's sons, the priests, was a critical and highly symbolic act. In ancient Israelite theology, blood was understood to contain the "life" of the creature (as stated in [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - The Life is in the Blood")). Its application to the altar symbolized the giving of life back to God, the source of all life, and was central to purification, consecration, and atonement for sins, even in offerings not primarily for sin. The priests, as God's appointed mediators, were the only ones authorized to handle the sacred blood, highlighting their indispensable role in facilitating the covenant relationship between God and His people and ensuring the offering's acceptance. This act purified the altar and consecrated the offering, making it acceptable to a holy God and establishing the necessary conditions for fellowship.

### CHRIST-CENTERED FULFILLMENT
Leviticus 3:2, with its intricate details of the peace offering, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is our perfect and final peace offering, the one through whom true and lasting fellowship with God is established. The offerer's act of laying hands on the animal, signifying identification, powerfully foreshadows our identification by faith with Christ's substitutionary sacrifice. Just as the animal's life was given, Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly laid down His life, shedding His precious blood as the ultimate and perfect sacrifice. This blood, unlike that of bulls and goats, truly cleanses and consecrates, as highlighted in [Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption"). Furthermore, while Aaron's sons mediated the Old Covenant sacrifices, Jesus Himself is our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") according to the order of Melchizedek, who entered the true Tabernacle in heaven, not with the blood of animals, but with His own blood, securing an [eternal redemption](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption"). Through His finished work on the cross, the "door of the tabernacle" has been flung open, granting us [bold access](/hebrews/10-19 "Hebrews 10:19 - Bold Access to the Holiest") to the very presence of God, establishing a peace that surpasses all understanding and an unending communion with our Creator, fulfilling the deepest longings of the peace offering.

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

Exodus 29:10

And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

Leviticus 1:4

And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

Leviticus 1:5

And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that [is by] the door of the tabernacle of the congregation.

Acts 2:36

Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Acts 2:38

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Acts 3:15

And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

2 Corinthians 5:21

For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.