Leviticus 7:29

KJV

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.

KJV (with Strong's)

Speak {H1696} unto the children {H1121} of Israel {H3478}, saying {H559}, He that offereth {H7126} the sacrifice {H2077} of his peace offerings {H8002} unto the LORD {H3068} shall bring {H935} his oblation {H7133} unto the LORD {H3068} of the sacrifice {H2077} of his peace offerings {H8002}.

Complete Jewish Bible

"Say to the people of Isra'el, 'A person who offers his sacrifice of peace offerings to ADONAI is to bring part of his sacrifice of peace offerings as his offering for ADONAI.

Berean Standard Bible

“Speak to the Israelites and say, ‘Anyone who presents a peace offering to the LORD must bring it as his sacrifice to the LORD.

American Standard Version

Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offerings unto Jehovah shall bring his oblation unto Jehovah out of the sacrifice of his peace-offerings:

Commentary

### SUMMARY
Leviticus 7:29 meticulously outlines the personal responsibility of the Israelite worshiper in presenting their peace offering to the LORD. This verse, embedded within the detailed regulations for various sacrifices, emphasizes that the individual initiating the peace offering must personally bring their designated gift, or "oblation," to God. It underscores the direct, active participation required of the offerer in this voluntary act of worship, which symbolized fellowship, thanksgiving, or the fulfillment of a vow between God and His people, highlighting the sacredness of their approach to the divine.

### CONTEXT
* **Literary Context:** Leviticus 7:29 is an integral part of a larger section (Leviticus 7:11-36) that provides specific instructions regarding the peace offering (also known as the fellowship offering or offering of well-being). This chapter follows the detailed laws for the burnt offering, grain offering, sin offering, and guilt offering, distinguishing the peace offering by its unique communal aspect. Unlike the other sacrifices, which primarily focused on atonement or complete dedication, the peace offering involved a shared meal where portions were given to God (burned on the altar), to the priests, and to the offerer and their family. The immediate preceding verses (Leviticus 7:11-21) specify the types of peace offerings (thanksgiving, vow, freewill) and the regulations concerning their consumption, including strictures against eating meat that had touched an unclean thing or meat from an unclean person. The verses immediately following (Leviticus 7:30-36) detail the portions of the peace offering that were to be given to the priests, particularly the breast and the right thigh, highlighting the priestly share in the sacred meal. This entire section underscores the meticulous nature of Israelite worship and the importance of proper procedure in approaching a holy God.
* **Historical & Cultural Context:** In ancient Israel, the sacrificial system was the central means by which the covenant people interacted with their holy God. Offerings were not merely rituals but tangible expressions of devotion, repentance, thanksgiving, and communion. The peace offering (Hebrew: _shelamim_) was unique in its emphasis on fellowship and well-being, often celebrated in times of joy, thanksgiving, or the fulfillment of a vow. Unlike the mandatory sin or guilt offerings, the peace offering was typically voluntary, reflecting a heart of gratitude or a desire to draw near to God in a state of peace. The act of "bringing" the offering, as stated in [Leviticus 7:29](/leviticus/7-29 "Leviticus 7:29 - The Peace Offering"), was a deeply personal and public act. The offerer would bring their animal to the entrance of the Tent of Meeting (later the Temple), lay hands on its head, and then it would be slaughtered. This personal involvement underscored that the offering was not a mere transaction but a direct act of worship from the individual to the LORD. The shared meal aspect of the peace offering symbolized a restored or affirmed relationship, a communal celebration of peace with God, making it distinct from the more solemn offerings of atonement found in [Leviticus 4](/leviticus/4 "Leviticus 4 - The Sin Offering") and [Leviticus 5](/leviticus/5 "Leviticus 5 - The Guilt Offering").
* **Key Themes:** Leviticus 7:29 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of **Holiness and Access**, demonstrating the meticulous requirements and the divinely ordained means by which an unholy people could approach a holy God. The personal act of bringing the offering underscores the reverence and seriousness demanded in such an encounter. Secondly, the verse highlights the **Covenant Relationship** between Yahweh and Israel. The peace offering, in particular, emphasizes the relational aspect of the Mosaic Covenant, serving as a tangible expression of maintaining and celebrating a living relationship with God. The implied shared meal (from the broader context of the peace offering) symbolizes communion and fellowship, reinforcing God's desire to dwell among His people. Lastly, and most directly, it underscores **Personal Responsibility in Worship**. The command for the individual Israelite to personally present their offering emphasizes that worship is not a passive activity or solely the domain of the priests, but requires active, intentional participation from each worshiper, calling for a personal and heartfelt response to God's commands.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Peace Offerings (Hebrew, שֶׁלֶם, _shelem'_):** This noun (H8002), appearing in its plural form "peace offerings" (_shelamim_) in the verse, is derived from the root _shalom_ (שָׁלוֹם), meaning "peace," "wholeness," "completeness," "well-being," or "prosperity." As per the ground truth, it signifies "requital, i.e. a (voluntary) sacrifice in thanks." Unlike offerings primarily focused on atonement for sin, the _shelem_ emphasized a state of right relationship, communion, and fellowship with God. It could be offered as an expression of thanksgiving, a fulfillment of a vow, or a freewill offering, signifying a desire to celebrate or establish peace with the divine.
* **Oblation (Hebrew, קָרְבָּן, _qorbân'_):** This term (H7133) is a general Hebrew word for "an offering" or "a gift" that is "brought near" to God. The root _qarab_ means "to draw near" or "to approach." As per the ground truth, _qorbân_ refers to "something brought near the altar, i.e. a sacrificial present." The use of _qorbân_ here highlights the purpose of the offering: it is something presented directly to God, an act of drawing close to Him through the prescribed ritual. It encompasses various types of offerings, emphasizing the act of presentation and dedication.
* **Shall bring (Hebrew, בּוֹא, _bôwʼ'_):** This verb (H935), appearing in the causative form "shall bring" in the verse, is a primitive root meaning "to go or come" and, in its causative sense, "to cause to come" or "to bring." As per the ground truth, its wide range of applications includes "bring (forth, in, into, to pass)." In this context, the causative form emphasizes the active, personal responsibility of the offerer. It is not something to be delegated entirely to the priests; the individual worshiper must personally present their offering, underscoring their direct involvement in the act of worship and their commitment to the covenant relationship.

#### Verse Breakdown
* **"Speak unto the children of Israel, saying":** This opening phrase indicates a direct divine command from the LORD to Moses, intended for dissemination to the entire Israelite community. It establishes the authoritative and binding nature of the instructions that follow, emphasizing that these are not mere suggestions but divine ordinances for the people's worship and conduct. The phrase highlights the importance of clear communication of God's will to His covenant people.
* **"He that offereth the sacrifice of his peace offerings unto the LORD":** This clause identifies the specific individual responsible for the action: the one who initiates and provides a peace offering. The possessive "his peace offerings" highlights the personal nature of the sacrifice—it belongs to the offerer and is a direct expression of their devotion or obligation. The phrase "unto the LORD" clarifies the ultimate recipient and purpose of the offering, emphasizing its sacred dedication to God alone and the direct relationship between the worshiper and the divine.
* **"shall bring his oblation unto the LORD of the sacrifice of his peace offerings":** This final clause reiterates and reinforces the core instruction. The offerer is commanded to "bring" (personally present) "his oblation" (his gift or offering). The repetition of "unto the LORD of the sacrifice of his peace offerings" serves to underscore the divine ownership and sacredness of the entire process. It emphasizes that the offering is not merely a ritual act but a direct presentation to God, acknowledging His sovereignty and the worshiper's dependence and devotion, and ensuring no ambiguity about the recipient of the offering.

#### Literary Devices
The primary literary device employed in Leviticus 7:29 is **Repetition**. The phrase "peace offerings unto the LORD" is repeated multiple times within the short verse, first in the description of the offerer ("He that offereth the sacrifice of his peace offerings unto the LORD") and then in the command for presentation ("shall bring his oblation unto the LORD of the sacrifice of his peace offerings"). This repetition serves to create **Emphasis**, particularly on the sacred destination and purpose of the offering. It underscores that the peace offering, though involving communal aspects, is fundamentally directed towards and dedicated to the LORD. This emphasis reinforces the idea that all worship, especially the voluntary peace offering, must be intentionally and personally directed to God, highlighting His centrality in the covenant relationship. The structure of the verse also contributes to **Clarity and Precision**, leaving no doubt about who is to act and to whom the action is directed, reinforcing the meticulous nature of divine law.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:29 profoundly illustrates the principle of personal responsibility in worship and the nature of fellowship with God. The requirement for the individual offerer to personally "bring his oblation" underscores that true worship is not a passive or delegated act but demands active, intentional participation. This personal engagement was crucial for the Israelite, as the peace offering symbolized a state of peace and communion with God, often culminating in a shared meal. The act of bringing the offering was the initial step in this intimate fellowship, signifying a right relationship where God accepts the worshiper's gift. The theological implication is that drawing near to God requires a deliberate, personal initiative, reflecting a heart of devotion and a desire for communion. This personal act of bringing the offering highlights the individual's accountability and direct relationship with a holy God, laying the groundwork for understanding the personal nature of faith and worship in later biblical revelation.

* [Exodus 25:2](/exodus/25-2 "Freewill Offerings for the Tabernacle") – Emphasizes the principle of voluntary giving, stating that offerings for the Tabernacle should come from "every man whose heart makes him willing," echoing the personal initiative required.
* [1 Samuel 10:24](/1_samuel/10-24 "The People's Acclamation of Saul") – While not directly about offerings, it highlights the people's active role in acclamation and participation, paralleling their required active involvement in worship.
* [Psalm 54:6](/psalm/54-6 "Voluntary Sacrifices of Thanksgiving") – Expresses the psalmist's intention to "freely sacrifice" to God, demonstrating a heart of voluntary thanksgiving, a core aspect of the peace offering that stems from personal devotion.

### REFLECTION AND APPLICATION
Leviticus 7:29, though rooted in the ancient sacrificial system, offers enduring principles for contemporary believers. The emphasis on the individual's personal responsibility to "bring his oblation" reminds us that our worship and devotion to God should be active, intentional, and personally engaged, not merely a passive observance or a duty delegated to others. Just as the Israelite brought a tangible offering, we are called to bring our "spiritual sacrifices" – our praise, our time, our talents, our resources, and our very lives – as acts of worship directly to the LORD. This means cultivating a personal relationship with God through prayer, Bible study, and obedience, seeking His presence and enjoying the peace that comes from a right standing with Him. Our giving, whether of finances or service, should be a conscious, heartfelt offering, reflecting a desire for communion and an expression of gratitude for the peace we have in Christ. This verse challenges us to examine the sincerity and intentionality behind our acts of worship, ensuring they are truly personal offerings to the God who desires intimate fellowship.

#### Questions for Reflection
* **In what ways do I actively and personally "bring my oblation" to the LORD in my daily life?**
* **How does my understanding of God's holiness and my relationship with Him influence my personal engagement in worship?**
* **What does "peace with God" mean to me personally, and how do my acts of worship reflect this peace?**
* **Am I truly offering my time, talents, and resources to God as a direct, intentional act of worship, or merely as a casual obligation?**

### FAQ

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

Answer: The peace offering (Hebrew: _shelamim_) was unique among the Old Testament sacrifices because its primary purpose was not atonement for sin, but rather to express and celebrate a state of peace, wholeness, and fellowship with God. It was often a voluntary offering, given as an act of thanksgiving, to fulfill a vow, or as a freewill offering. A significant aspect of the peace offering was the communal meal that followed, where portions of the animal were consumed by God (represented by the burning of specific parts on the altar), the priests, and the offerer and their family. This shared meal symbolized a restored or affirmed relationship and communion with the LORD, signifying that God was at peace with His people and they with Him, as detailed in [Leviticus 3](/leviticus/3 "Leviticus 3 - The Peace Offering Regulations").

**Why does Leviticus 7:29 specifically emphasize the offerer's personal involvement in bringing the sacrifice?**

Answer: Leviticus 7:29 emphasizes the offerer's personal involvement ("He that offereth... shall bring his oblation") to underscore that worship is a direct and active engagement between the individual and God. It highlights personal responsibility and intentionality in approaching the divine. The act of personally presenting the sacrifice was not merely a ritualistic step but a tangible expression of the worshiper's devotion, gratitude, or commitment. It ensured that the offering was a heartfelt act from the individual, rather than a detached or delegated transaction. This personal touch made the act of worship meaningful and reinforced the covenant relationship between the individual Israelite and the LORD. It taught that drawing near to God required a deliberate, physical, and spiritual effort on the part of the worshiper, a theme echoed in the New Testament call for believers to present their bodies as living sacrifices in [Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices").

### CHRIST-CENTERED FULFILLMENT
The peace offering, with its emphasis on personal presentation and the establishment of fellowship, finds its ultimate and perfect fulfillment in Jesus Christ. While the Israelite brought an animal to secure a temporary state of peace and communion, Christ Himself became the definitive "peace offering" for all humanity. His sacrifice on the cross was not merely an "oblation" but the very Lamb of God, who by His own blood, secured eternal peace between God and humanity, as described in [Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ"). The personal responsibility of the offerer in Leviticus 7:29 foreshadows the personal faith required to receive Christ's finished work; we must individually "come" to Him, just as the offerer "brought" his sacrifice. Through Christ, we are not only reconciled to God but are invited into an enduring, intimate fellowship, far surpassing the temporary communion of the Old Testament meal. His body, broken for us, is the true shared meal, symbolized in the Lord's Supper, where believers partake in remembrance of His ultimate sacrifice and the new covenant of peace He inaugurated, as recounted in [1 Corinthians 11:23-26](/1_corinthians/11-23 "1 Corinthians 11:23-26 - Institution of the Lord's Supper"). Thus, the voluntary nature of the peace offering points to the freewill offering of Christ, who willingly laid down His life, and our willing response of faith and spiritual worship in Him, enabling us to truly "draw near with a true heart in full assurance of faith" ([Hebrews 10:22](/hebrews/10-22 "Hebrews 10:22 - Drawing Near to God")).

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

Leviticus 3:1

¶ 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.

Leviticus 3:17

[It shall be] a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

Colossians 1:20

And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.

1 John 1:7

But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.