What number verse is Leviticus 3:5 in the Bible?

Leviticus 3:5 is the 2,784th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 3:5 sits at position 2,784.

3:43:4

Leviticus 3:5

Q: Why is the offering described as a "sweet savour unto the LORD"?

The phrase "sweet savour" (Hebrew: reah nihoah) is a profound theological term indicating God's pleasure, acceptance, and delight in the offering. It signifies that the offering was presented according to His divine commands and with the right heart, thereby achieving its intended purpose of fostering a harmonious and pleasing relationship between God and the worshiper. It's a divine declaration of approval, signifying that the offering has effectively bridged the gap between the human and divine, bringing contentment to God. This concept is echoed in the New Testament, where Christ's sacrifice is described as a "sweet-smelling savour" to God, as seen in Ephesians 5:2, highlighting the ultimate fulfillment of this Old Testament imagery in the person and work of Jesus.

3:63:6

Translation

King James Version

And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

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KJV (with Strong's)

And Aaron's ^H175 sons ^H1121 shall burn ^H6999 it on the altar ^H4196 upon the burnt sacrifice ^H5930, which is upon the wood ^H6086 that is on the fire ^H784: it is an offering made by fire ^H801, of a sweet ^H5207 savour ^H7381 unto the LORD ^H3068.

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Complete Jewish Bible

Aharon's sons will make it go up in smoke on the altar on top of the burnt offering which is on the wood on the fire; it is an offering made by fire, a fragrant aroma for ADONAI.

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Berean Standard Bible

Then Aaron’s sons are to burn it on the altar atop the burnt offering that is on the burning wood, as an offering made by fire, a pleasing aroma to the LORD.

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American Standard Version

And Aaron’s sons shall burn it on the altar upon the burnt-offering, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savor unto Jehovah.

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World English Bible Messianic

Aaron’s sons shall burn it on the altar on the burnt offering, which is on the wood that is on the fire: it is an offering made by fire, of a pleasant aroma to the LORD.

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Geneva Bible (1599)

And Aarons sonnes shall burne it on the altar, with the burnt offering, which is vpon the wood, that is on the fire: this is a sacrifice made by fire for a sweete sauour vnto the Lord.

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Young's Literal Translation

and sons of Aaron have made it a perfume on the altar, on the burnt-offering which is on the wood, which is on the fire--a fire-offering of sweet fragrance to Jehovah.

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Study This Verse

SUMMARY

Leviticus 3:5 provides specific instructions for the peace offering, directing Aaron's sons to burn the designated fat portions on the altar. This act is to be performed atop the continually burning daily burnt sacrifice, emphasizing the foundational role of atonement. The verse concludes by declaring this offering to be "an offering made by fire, of a sweet savour unto the LORD," signifying God's divine acceptance, pleasure, and the establishment of harmonious fellowship with His people through prescribed worship.

CONTEXT

Literary Context: This verse is an integral component of the detailed regulations for the peace offering (also known as the fellowship or communion offering) outlined in Leviticus chapter 3. Positioned after the instructions for the burnt offering in Leviticus chapter 1 and the grain offering in Leviticus chapter 2, the peace offering introduces a unique dimension of communal feasting and shared fellowship between God and the worshiper. Unlike the burnt offering, which was entirely consumed on the altar as an act of atonement, the peace offering allowed the offerer to partake in a portion of the meat, symbolizing a shared meal and intimate communion with the divine. Verse 5 specifically addresses the disposition of the fat and certain internal organs, which were exclusively reserved for the Lord, distinguishing them from the portions consumed by the priests and the offerers. The instruction to burn these sacred portions "upon the burnt sacrifice" links this offering to the perpetual daily sacrifice, underscoring the continuity of worship and the foundational necessity of atonement for all subsequent acts of communion.
Historical & Cultural Context: In the ancient Near East, fat was universally regarded as the richest, most vital, and most desirable part of an animal, often associated with life, health, and abundance. By consecrating all the fat exclusively to Yahweh, the Israelites demonstrated their profound understanding that God deserved the absolute best of their possessions and that His portion was distinct, holy, and set apart. This act of offering the fat symbolized giving God the very essence and vitality of the animal, acknowledging His supreme sovereignty, worthiness, and the source of all life. The burning of the offering on the altar was the divinely prescribed method for presenting gifts to the deity, transforming the physical offering into an "aroma" that ascended to God. The phrase "sweet savour" (or "soothing aroma") was a common idiom in the ancient world, signifying a pleasing and acceptable offering to a god, thereby indicating divine favor and contentment. The altar itself was not merely a physical structure but a consecrated sacred space, a nexus where heaven and earth met, and offerings were transformed into a means of communion and reconciliation, central to the broader sacrificial system detailed in Leviticus 1-7.
Key Themes: Leviticus 3:5 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Separation, emphasizing that God is utterly distinct and worthy of the choicest portions, symbolized by the fat. This reinforces the broader Levitical emphasis on God's holiness and the necessity of His people being holy as He is holy (Leviticus 11:44-45). Secondly, the verse highlights Divine Acceptance and Favor, conveyed through the concept of the "sweet savour," indicating God's pleasure when worship is offered according to His precise commands. This theme is foundational to understanding God's desire for a relationship with humanity. Thirdly, it reinforces the Necessity of Atonement as a Prerequisite for Fellowship, as the peace offering's fat is burned "upon the burnt sacrifice," which perpetually atoned for sin. This layering teaches that communion with a holy God is only possible on the basis of prior expiation and reconciliation, a principle echoed throughout the Old Testament sacrificial system, such as in the daily burnt offering described in Exodus 29:38-42.

EXPOSITION AND ANALYSIS

Key Word Analysis

Burn (Hebrew, qâṭar', H6999): This verb (H6999) specifically denotes the act of causing smoke to ascend, particularly in the context of burning incense or sacrificial portions on the altar as an act of worship. Unlike other Hebrew verbs for burning (e.g., saraph for common destruction), qâṭar emphasizes the transformation of the offering's essence into a fragrant smoke that ascends to God, signifying acceptance, dedication, and communion rather than mere consumption or destruction. It is a sacred, liturgical act.
Burnt Sacrifice (Hebrew, ʻôlâh', H5930): This term (H5930) refers to a "holocaust" or "that which goes up" (in smoke). It is a feminine active participle of the verb "to ascend," indicating an offering that is entirely consumed by fire on the altar and ascends to God. The ʻôlâh was the most fundamental offering, representing complete dedication and atonement for sin. Its perpetual presence on the altar provided the foundational layer upon which other offerings, like the peace offering, could be placed, signifying that all fellowship with God is predicated on prior atonement.
Sweet Savour (Hebrew, nîychôwach_ _rêyach', H5207): This phrase combines nîychôwach (H5207, "restful, pleasant, delight") and rêyach (H7381, "odor, savour, scent"). It literally translates to "soothing aroma" or "restful fragrance." Theologically, it is a crucial term used throughout the Pentateuch to describe an offering that is pleasing, acceptable, and delightful to God. It signifies God's contentment, satisfaction, and divine approval of the offering, indicating that it has been presented precisely according to His prescribed manner and with the appropriate heart, thereby fulfilling its intended purpose and fostering a harmonious relationship between the divine and the worshiper.

Verse Breakdown

"And Aaron's sons shall burn it on the altar": This clause highlights the exclusive and indispensable role of the Aaronic priesthood in mediating the sacrificial rituals. Only the consecrated priests were authorized to handle the sacred portions of the peace offering (specifically the fat and certain internal organs mentioned in Leviticus 3:3-4) and perform the burning on the altar. This underscores their vital function in ensuring the offering's sanctity, acceptability, and proper presentation before a holy God.
"upon the burnt sacrifice, which [is] upon the wood that [is] on the fire": This meticulously detailed instruction specifies the precise placement of the peace offering's fat. It was not to be burned directly on the wood, but rather on top of the perpetual daily burnt offering, which itself was continually burning on the wood. This layering is profoundly significant: it signifies the continuity of worship and, more importantly, teaches that all subsequent offerings, including those of fellowship and communion, are predicated upon the foundational atonement provided by the daily burnt offering. It visually and ritually emphasizes that peace and fellowship with God are only possible on the basis of prior expiation for sin, a constant reminder of God's grace and the need for reconciliation.
"[it is] an offering made by fire, of a sweet savour unto the LORD": This concluding declaration serves as a divine assessment and affirmation of the ritual act. The burning transforms the physical offering into a "sweet savour," signifying God's pleasure, acceptance, and delight in the offering. This phrase is a theological declaration indicating that the ritual has been performed according to His will, with the right heart, and that the offering has achieved its desired effect: fostering a pleasing and harmonious relationship between God and the worshiper, bringing divine contentment.

Literary Devices

Leviticus 3:5 employs several potent literary devices to convey its profound theological significance. Symbolism is central, with the burning of the fat representing the offering of the "best" or "choicest" to God, as fat was considered the richest and most vital part of the animal. The fire itself functions as a powerful symbol of divine presence, purification, and acceptance, transforming the physical offering into a spiritual aroma that ascends to God. The phrase "sweet savour" acts as a metonymy, where the pleasing aroma stands in for God's divine acceptance, pleasure, and contentment in the offering, indicating a successful and harmonious interaction between the human and divine realms. Furthermore, the meticulous detail in describing the placement of the offering ("upon the burnt sacrifice, which [is] upon the wood that [is] on the fire") serves as an example of precision or specificity, emphasizing the critical importance of exact adherence to divine commands in worship. This precision underscores the sanctity and order required when approaching a holy God, highlighting that worship is not arbitrary but must conform to divine revelation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 3:5 powerfully conveys the themes of divine acceptance, the necessity of priestly mediation, and the principle of offering one's best to God. The "sweet savour" signifies that God is pleased with an offering presented in obedience and with a right heart, establishing or reaffirming fellowship. This concept is foundational to understanding God's desire for relationship with His people, a relationship maintained through prescribed acts of worship and sacrifice. The layering of the peace offering upon the burnt offering also highlights that fellowship with a holy God is always predicated upon prior atonement for sin, emphasizing that grace precedes communion and that reconciliation is the basis for relationship.

REFLECTION AND APPLICATION

While the Old Testament sacrificial system, including the peace offering, has been perfectly fulfilled in the singular, complete sacrifice of Jesus Christ, the enduring principles embedded in Leviticus 3:5 remain profoundly relevant for believers today. The call to offer the "best" to God, powerfully symbolized by the fat, challenges us to honestly assess what we truly prioritize and dedicate to Him in our lives—our time, our talents, our financial resources, and, most importantly, our deepest affections and desires. Our worship, whether expressed in corporate gatherings or in our individual daily walk, should be characterized by intentionality, reverence, and a fervent desire to please God, transforming our very lives into a "spiritual sacrifice" that ascends to Him as a sweet savour. Just as the peace offering fostered fellowship between God and His people, our lives lived in obedience, love, and service to God should deepen our communion with Him, continually recognizing that true fellowship is always built upon the unshakeable foundation of Christ's atoning work on the cross.

Questions for Reflection

What "fat" or "best" portions of my life (e.g., my prime time, unique talents, financial firstfruits, or deepest affections) am I currently holding back from God, and how can I more fully and intentionally offer them to Him?
Beyond formal acts of worship, in what specific ways can my daily life, my character, and my interactions with others become a "sweet savour" or pleasing offering to the Lord?
How does understanding the foundational role of the "burnt sacrifice" (atonement) in Leviticus 3:5 deepen my appreciation for Christ's once-for-all atoning work as the sole basis for my reconciliation and fellowship with God?
Am I approaching God in worship, prayer, and service with the reverence, intentionality, and obedience that His holiness demands, as exemplified by the precise instructions given to Aaron's sons?

FAQ

What is the significance of burning the fat on the altar, specifically "upon the burnt sacrifice"?

Answer: Burning the fat on the altar is highly significant because fat was considered the richest, most vital, and most desirable part of the animal. By reserving it exclusively for God, the Israelites demonstrated that He deserves their absolute best, symbolizing complete dedication and the offering of their choicest possessions. The instruction to burn it "upon the burnt sacrifice" (the daily whole burnt offering) is crucial. It underscores a profound theological truth: all fellowship (peace offerings) and other acts of worship are built upon the foundation of atonement for sin. The daily burnt offering perpetually covered the sins of the people, making it possible for them to approach a holy God and enter into fellowship with Him through other offerings. This layering demonstrates that access to God's presence and the enjoyment of communion with Him are always predicated on the prior work of expiation and reconciliation, as detailed in Exodus 29:38-42.

Why is the offering described as a "sweet savour unto the LORD"?

Answer: The phrase "sweet savour" (Hebrew: reah nihoah) is a profound theological term indicating God's pleasure, acceptance, and delight in the offering. It signifies that the offering was presented according to His divine commands and with the right heart, thereby achieving its intended purpose of fostering a harmonious and pleasing relationship between God and the worshiper. It's a divine declaration of approval, signifying that the offering has effectively bridged the gap between the human and divine, bringing contentment to God. This concept is echoed in the New Testament, where Christ's sacrifice is described as a "sweet-smelling savour" to God, as seen in Ephesians 5:2, highlighting the ultimate fulfillment of this Old Testament imagery in the person and work of Jesus.

CHRIST-CENTERED FULFILLMENT

Leviticus 3:5, with its emphasis on the "sweet savour" of the peace offering and its foundational placement upon the burnt sacrifice, finds its ultimate and most profound Christ-centered fulfillment in the person and work of Jesus Christ. The Old Testament peace offering, symbolizing fellowship and communion with God through a shared meal, perfectly foreshadows the ultimate and perfect fellowship made possible by Jesus. His singular, perfect sacrifice on the cross is the true and eternal "burnt sacrifice," fully atoning for sin once and for all, as powerfully articulated in Hebrews 10:10. It is upon this foundational work of atonement that our peace and communion with God are eternally established. Moreover, Christ Himself is the ultimate "sweet savour" to the Lord, for His life of perfect obedience, His unwavering devotion, and His sacrificial death were supremely pleasing and delightful to the Father, as described in Ephesians 5:2 and Philippians 4:18. Through Christ, we, too, are now enabled and empowered to offer ourselves as "living sacrifices," holy and acceptable to God, which is our spiritual worship (Romans 12:1). The intimate fellowship once partially and ritually enjoyed through the peace offering is now fully and eternally realized in Christ, who invites us to commune with Him at His table, symbolizing our profound union and shared life in Him (1 Corinthians 10:16).

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Commentary on Leviticus 3 verses 1–5

1 ¶ And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.

2 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.

3 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,

4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

5 And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, Lev 7:15, Lev 7:16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Psa 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,

I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, Lev 3:1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal 3:28.

II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (Lev 3:2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, Lev 3:3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, Lev 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa 4:4.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. 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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Cross-References

Leviticus 6:12
And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
1 Peter 2:5
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Exodus 29:13
And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.
Ezekiel 44:7
In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations.
Leviticus 7:29
Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings.
Leviticus 7:34
For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.
Leviticus 9:9
And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: