Leviticus7
English Standard Version
1This is the of the . It is .
2In the where they the they shall the , and its shall be against the of the .
3And all its shall be , the , the that the ,
4the with the that is on them at the , and the of the that he shall with the .
5The shall them on the as a to the Lord; it is a .
6Every among the may of it. It shall be in a . It is .
7The is just like the ; there is for them. The who makes with it shall have it.
8And the who any shall have for himself the of the that he has .
9And in the and that is on a or a shall belong to the who it.
10And every , with or , shall be among the of .
11And this is the of the of that one may to the Lord.
12If he it a , then he shall the with , with , and of with .
13With the of his for he shall his with of .
14And from it he shall loaf from , as a to the Lord. It shall belong to the who the of the .
15And the of the of his for shall be on the of his . He shall not of it until the .
16But the of his is a offering a , it shall be on the that he his , and on the what of it shall be .
17But what of the of the on the shall be with .
18 any of the of the of his is on the , he who it shall not be , neither shall it be to him. It is , and who of it shall his .
19 that shall not be . It shall be with . All who are may ,
20but the who of the of the of the Lord ’s while an is on him, that shall be from his .
21And an , whether or an or creature, and then some from the of the Lord ’s , that shall be from his .
22The Lord to , ,
23 to the of , , You shall no , of or or .
24The of an animal that dies of and the of one that is by may be any other , but on no shall you it.
25For every who of the of an of which a may be to the Lord shall be from his .
26Moreover, you shall no , whether of or of , in any of your .
27 , that shall be from his .
28The Lord to , ,
29 to the of , , Whoever the of his to the Lord shall his to the Lord from the of his .
30His own shall the Lord ’s . He shall the with the , that the may be as a the Lord.
31The shall the on the , but the shall be for and his .
32And the you shall to the as a from the of your .
33 among the of the of the and the shall have the for a .
34For the that is and the that is I have from the of , out of the of their , and have them to the and to his , as a from the of .
35This is the of of his from the Lord ’s , from the they were to serve as of the Lord.
36The Lord this to be them by the of , from the that he them. It is a throughout their .
37This is the of the , of the , of the , of the , of the , and of the ,
38which the Lord on , on the that he the of to their to the Lord, in the of .
Study Guide
Public-domain commentary and original-language notes for Leviticus 7.
Chapter Summary
In this chapter: Concerning the trespass-offering. (1–10). Concerning the peace-offering. (11–27). The wave and heave offerings. (28–34). The conclusion of these institutions. (35–38).
vv1-10
In the sin-offering and the trespass-offering, the sacrifice was divided between the altar and the priest; the offerer had no share, as he had in the peace-offerings. The former expressed repentance and sorrow for sin, therefore it was more proper to fast than feast; the peace-offerings denoted communion with a reconciled God in Christ, the joy and gratitude of a pardoned sinner, and the privileges of a true believer.
vv11-27
As to the peace-offerings, in the expression of their sense of mercy, God left them more at liberty, than in the expression of their sense of sin; that their sacrifices, being free-will offerings, might be the more acceptable, while, by obliging them to bring the sacrifices of atonement, God shows the necessity of the great Propitiation. The main reason why blood was forbidden of old, was because the Lord had appointed blood for an atonement. This use, being figurative, had its end in Christ, who by his death and blood-shedding caused the sacrifices to cease. Therefore this law is not now in force on believers.
vv28-34
The priest who offered, was to have the breast and the right shoulder. When the sacrifice was killed, the offerer himself must present God's part of it; that he might signify his cheerfully giving it up to God. He was with his own hands to lift it up, in token of his regard to God as the God of heaven; and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth. Be persuaded and encouraged to feed and feast upon Christ, our Peace-offering. This blessed Peace-offering is not for the priests only, for saints of the highest rank and greatest eminence, but for the common people also. Take heed of delay. Many think to repent and return to God when they are dying and dropping into hell; but they should eat the peace-offering, and eat it now. Stay not till the day of the Lord's patience be run out, for eating the third day will not be accepted, nor will catching at Christ when thou art gone to hell! (Le 7:35-38)
Key Words
תּוֹרָה: a precept or statute, especially the Decalogue or Pentateuch
אָשָׁם: guilt; by implication, a fault; also a sin-offering
קֹדֶשׁ: a sacred place or thing; rarely abstract, sanctity
מָקוֹם: properly, a standing, i.e. a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)
שָׁחַט: to slaughter (in sacrifice or massacre)
עֹלָה: a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke)
דָּם: blood (as that which when shed causes death) of man or an animal; by analogy, the juice of the grape; figuratively (especially in the plural) bloodshed (i.e. drops of blood)
זָרַק: to sprinkle (fluid or solid particles)
סָבִיב: (as noun) a circle, neighbour, or environs; but chiefly (as adverb, with or without preposition) around
מִזְבֵּחַ: an altar
Cross References
Leviticus 7Direct parallel establishing the law of eating the sacrifice of thanksgiving on the same day.
Supported by Matthew Poole, John Calvin
Establishes the foundational perpetual prohibition against eating fat and blood.
Supported by Matthew Henry, JFB
Identifies the priest who makes atonement as the one entitled to eat the sin/trespass offering.
Supported by Matthew Poole
Traditional patriarchal link for the priest receiving the animal skin, tracing back to Adam's garments.
Supported by JFB
Another distinct offering where leavened bread is explicitly permitted, showing leaven is not inherently evil.
Supported by Matthew Poole
The original Noahic covenant prohibition of eating flesh with its lifeblood.
Supported by Matthew Henry
States the severe penalty of cutting off anyone who consumes blood.
Supported by Matthew Henry
The exact ritual instructions for removing and burning the fat, kidneys, and liver caul.
Supported by Matthew Poole, John Calvin
Specifies that the holy portion must be eaten by the male priests in a holy place.
Supported by Matthew Poole
Direct law parallel for eating vow and voluntary peace offerings over two days, burning remaining flesh.
Supported by John Calvin
Warns of being cut off for approaching holy things while having ceremonial uncleanness.
Supported by Matthew Poole
Parallels prohibition of eating beasts that die of themselves or are torn.
Supported by JFB
Prescribes the wave breast and heave shoulder ritual during priestly consecration.
Supported by Matthew Henry, JFB
Confirms the priest's right to eat the sin offering in holy place.
Supported by Matthew Poole
Aligns the waved breast and right shoulder with the priests' inheritance.
Supported by JFB
Establishes that the law of the trespass offering matches the law of the sin offering.
Supported by John Calvin
Sacerdotally outlines the reserved most holy offerings given to Aaron and his sons as their portion.
Supported by JFB
Details the preparation of meat offerings (oven, pan, fryingpan) that belong to the priest.
Supported by Matthew Poole
The perpetual statute assigning the heave and wave peace offerings as the priests' portion.
Supported by Matthew Henry, JFB
Reiterates the key sacrificial principle: 'all the fat is the Lord's.'
Supported by Matthew Henry
Confirms the priest's portions as a perpetual due by reason of anointing.
Supported by JFB
Describes the historical anointing and presentation of Aaron and his sons.
Supported by JFB
New Testament parallel: those who minister at the altar feed from the altar's sacrifices.
Supported by Matthew Henry
Exhorts believers to offer up a continual sacrifice of praise, fulfillment of the peace/thanksgiving offering.
Supported by Matthew Henry
Spiritual parallel regarding examining oneself before partaking, avoiding eating the holy feast unworthily.
Supported by Matthew Henry
Contrasts godly observance with Eli's sons' sinful demands for raw fat.
Supported by Matthew Henry
Commands that flesh torn of beasts in the field be cast to dogs.
Supported by JFB
Reinforces the command to pour blood out upon the earth like water.
Supported by Matthew Henry
Reiterates the prohibition against eating anything with the blood.
Supported by John Calvin
Defines what constitutes touching an unclean thing and incurring guilt.
Supported by Matthew Poole