Leviticus Chapter 3

“And if his oblation [be] a sacrifice of peace offering, etc.] The Targums of Onkelos and Jonathan render it, the “sacrifice of holinesses”, or “sanctifications”; so called, not because they were more holy than other sacrifices; for they were what the Jews f74 call the lighter holy things, in distinction from the most holy things, such as the meat offerings were, (<030210>Leviticus 2:10) but as Ainsworth suggests, either because none but holy persons might eat of them, (<030719>Leviticus 7:19,20) though this also was enjoined in other sacrifices, or because hereby the name of God was sanctified. These offerings…”

“THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17) if his oblation be a sacrifice of peace offering--"Peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future. of the herd--This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the…”

“The peace-offering (like the burnt-offering, Leviticus 1:3, and the Minchah, Leviticus 2:1) is here spoken of as if it was familiarly known before the giving of the Law. “Peace-offering” seems preferable to “thank-offering,” which occurs in several places in the margin of our Bible. “thank-offering” appears to be the right name for a subordinate class of peace-offering. return to 'Top of Page'”

“A peace - offering - This was an offering for peace and prosperity, and the blessing of God, either, obtained, and so it was a thank - offering, or, desired; and so it was a kind of supplication to God. A female - Which were allowed here, tho' not in burnt - offerings, because those principally respected the honour of God, who is to be served with the best; but the peace - offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself. Burnt - offerings had regard to God, as in himself the best of beings, and therefore were wholly burned. But peace - offerings had regard…”

“3:1-17 The peace offering (Hebrew shelem) expressed worship through fellowship with the Lord and with others. The Hebrew word is from the same root as shalom, which speaks of wholeness, well-being, harmony, and peace. Shalom means more than a cessation of hostilities between God and the worshiper; it implies a bond of harmonious fellowship. The peace offering was therefore a shared meal celebrating fellowship with God and others (cp. Exod 18:12; 24:9-11; 1 Sam 9:15-24). It could be presented as an expression of thanks (Lev 7:12-15), as a voluntary offering, or in fulfillment of a vow (7:16-18; 22:21). Peace…”

“a sacrifice: Lev 7:11-21, Lev 7:29-34, Lev 22:19-21; Exo 20:24, Exo 24:5, Exo 29:28; Num 6:14, Num 7:17; Jdg 20:26, Jdg 21:4; Ch1 21:26; Pro 7:14; Eze 45:15; Amo 5:22; Rom 5:1, Rom 5:2; Col 1:20; Jo1 1:3 without: Lev 1:3; Num 6:14; Mal 1:8, Mal 1:14; Heb 10:22 Leviticus 3:2”

“The Peace-Offerings. - The third kind of sacrifice is called שׁלמים זבח, commonly rendered thank-offering, but more correctly a saving-offering (Heilsopfer: Angl. peace-offering). Besides this fuller form, which is the one most commonly employed in Leviticus, we meet with the abbreviated forms זבחים and שׁלמים: e.g., זבח in Lev 7:16-17; Lev 23:37, more especially in combination with עלה, Lev 17:8 cf. Exo 10:25; Exo 18:12; Num 15:3, Num 15:5; Deu 12:27; Jos 22:27; Sa1 6:15; Sa1 15:22; Kg2 5:17; Kg2 10:24; Isa 56:7; Jer 6:20; Jer 7:21; Jer 17:26, etc., - and שׁלמים in Lev 9:22; Exo 20:24; Exo 32:6; Deu 27:7; Jos…”