Leviticus 19:5 · Bible study
Leviticus 19:5 Commentary: At Your Own Will or For Your Acceptance?
Hebrew · 9 what the commentators say
Meaning in one sentence
Does Leviticus 19:5 require a voluntary offering or one that ensures God's acceptance? The Hebrew word and context shape the answer.
Research Summary
- Meaning: When offering a peace offering to Yahweh, do it either willingly or in a way that secures acceptance, the Hebrew allows both.
- Key words: H8002 shelem (peace offering) and H7522 ratson (acceptance, pleasure, will).
- Main debate: Does lir'tzon'khem emphasize the worshiper’s free choice (KJV, Geneva) or the condition of being accepted by God (WEB, Barnes)?
- Theological theme: Holiness permeates worship, both the attitude of the giver and the obedience to God’s rules matter.
- Best use: To teach that true worship is both voluntary and obedient, springing from a free heart that submits to God’s standards.
Translation Comparison
BSB Berean Standard Bible 2020
When you sacrifice a peace offering to the LORD, you shall offer it for your acceptance.
WEB World English Bible 2000
“‘When you offer a sacrifice of peace offerings to Yahweh, you shall offer it so that you may be accepted.
KJV King James Version 1769
And if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will.
ASV American Standard Version 1901
And when ye offer a sacrifice of peace-offerings unto Jehovah, ye shall offer it that ye may be accepted.
YLT Young's Literal Translation 1898
`And when ye sacrifice a sacrifice of peace-offerings to Jehovah, at your pleasure ye do sacrifice it;
Darby Darby Bible 1890
And if ye sacrifice a sacrifice of peace-offering to Jehovah, ye shall sacrifice it for your acceptance.
Douay-Rheims Douay-Rheims Bible 1899
If ye offer in sacrifice a peace offering to the Lord, that he may be favourable:
Translations in other languages (10 available)
Y cuando sacrificareis sacrificio de paces á Jehová, de vuestra voluntad lo sacrificaréis.
E quando sacrificardes sacrifício pacífico ao SENHOR, de vossa vontade o sacrificareis.
Quand vous offrirez à l’ Éternel un sacrifice d’ actions de grâces, vous l’ offrirez en sorte qu’ il soit agréé.
Und wenn ihr dem HERRN wollt ein Dankopfer tun, so sollt ihr es opfern, daß es ihm gefallen könnte.
En wanneer gij een dankoffer den HEERE offeren zult, naar uw welgevallen zult gij dat offeren.
E quando offrirete un sacrifizio di azioni di grazie all’Eterno, l’offrirete in modo da esser graditi.
A gdy ofiarować będziecie ofiarę spokojną Panu, tedy z dobrej woli swej ofiarować ją będziecie.
Когда будете приносить Господу жертву мирную, то приносите ее, чтобы приобрести себе благоволение:
「 你們獻 平安 祭 給耶和華的時候，要獻得 可蒙悅納。
And when you give a peace offering to the Lord, do it in the way which is pleasing to the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 19:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that peace offerings (Leviticus 3) were voluntary, but they differ on whether the phrase translated “at your own will” (KJV, Geneva, Gill) speaks of the worshiper’s choice or of the offering’s acceptance before God (WEB, Barnes, ASV). The Hebrew lir'tzon'khem contains the noun ratson, which can mean either “will/pleasure” or “acceptance/favor.” Barnes’ commentary notes the phrase should be read “that you may be accepted,” connecting it to the same word in verse 7 (“it shall not be accepted”). Gill acknowledges the Targum of Jonathan reads “for your acceptation,” meaning the offering must be made in a way that finds favor with God. The surrounding regulations (verses 6, 8) about eating the flesh on the first or second day, and the penalty for eating on the third day, show that acceptance was not automatic. So both readings have ancient support, and the larger context emphasizes that the worshiper’s attitude and obedience determine whether the sacrifice is received.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Voluntary offering: The semantic range of ratson includes 'will, pleasure'; supported by the freewill nature of peace offerings in Lev 7:16 and by KJV, Geneva, Gill, Matthew Henry.
- Offering for acceptance: The same word can mean 'acceptance'; the context in v. 7 uses 'not be accepted,' and cross-references (Lev 1:3; 22:19-21) explicitly use it of God’s acceptance.
What is clear: The verse commands that the peace offering be made in a way that honors God, whether by freewill or by compliance with His standards of acceptance, and both views recognize the need for a proper attitude.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of לִרְצֹנְכֶם | The Hebrew phrase refers to the peace offering's purpose, either the worshiper's choice or God's acceptance. | Some interpreters (Gill, KJV tradition) take it as 'at your own will' (voluntary aspect); others (Barnes, WEB) favour 'for your acceptance' (aspect of being accepted). |
| Role of the worshiper's will | Peace offerings were voluntary, not required for sin or obligation. | The question is whether the verse explicitly commands a freewill spirit or whether the command is about the offer's acceptability. The freewill nature is clear from Leviticus 7:16, so the debate centres on the precise nuance here. |
| Condition for acceptance | The offering must meet God’s standards to be accepted (Leviticus 22:21). | Roman Catholic and Orthodox traditions link acceptance to proper priestly mediation and liturgical form; Protestant traditions stress the worshiper's inner disposition. Both agree that God defines what is acceptable. |
| Connection to holiness | This verse is part of the holiness code of Leviticus 19, where God calls His people to be holy as He is holy. | Some see the verse primarily as a ritual regulation; others emphasise it as a moral and spiritual call that transcends ritual. |
Historical & Cultural Context
Peace offerings (Hebrew shelem, from a root meaning “to complete” or “to make peace”) were fellowship sacrifices celebrating communion with God. Leviticus 3 outlines the basic ritual: the worshiper brings an animal without defect, lays a hand on its head, and slaughters it at the entrance of the Tent of Meeting. Part of the animal was burned on the altar, part went to the priests, and the rest was eaten by the worshiper and his household in a sacred meal.
These offerings could be offered for thanksgiving, for a vow, or as a voluntary freewill gift (Leviticus 7:16). The freewill offering, the one most likely in view in Leviticus 19:5, was entirely spontaneous, a response of gratitude not required by any specific need or deadline. According to Jewish tradition (coupled with the textual witnesses in the commentaries), the worshiper chose the type of animal and its timing within the bounds of the law.
Yet Leviticus 19 as a whole is framed by the command “You shall be holy, for I, Yahweh your God, am holy” (v. 2). This holiness ethic touches every part of life, including worship. The peace offering must be offered in a way that reflects God’s character, not just personal whim. Verses 6, 8 enforce strict rules about the consumption of the meat: it could be eaten on the day of the offering and on the next day, but anything left to the third day must be burned. Eating it on the third day made the offering an abomination and the person bore his iniquity. So the worshiper’s freedom existed within the boundaries of God’s instructions. The cross-reference to Leviticus 22:19, 21 confirms that acceptance required a perfect animal, not just a willing heart. The two ideas, voluntary offering and obedient offering, belong together.
Textual Notes
The Masoretic Text for Leviticus 19:5 is stable. The phrase lir'tzon'khem is read consistently across Hebrew manuscripts. The major debate is not textual but interpretive: whether the final khem (your) makes the phrase subjective (“for your pleasure”) or objective (“for your acceptance”). The Septuagint reads eis dektēn hymin (“for acceptance for you”), supporting the objective sense. No significant variants are noted in the supplied excerpts.
Reception History
Jewish tradition, as seen in the Targum of Jonathan (cited by Gill), understood the phrase as “for your acceptation,” stressing that the worshiper must offer in a manner that God accepts. The medieval commentator Aben Ezra (also mentioned by Gill) read it as “at your own will,” highlighting the voluntary nature. Reformation-era commentators split similarly: the Geneva Bible glossed “freely,” while the King James Version retained “at your own will.” Later critical commentators like Barnes moved back toward the acceptance reading, influenced by the immediate context of verse 7 and parallel uses of ratson with the meaning “favour” (Leviticus 1:3). All traditions agree that the peace offering is a fellowship offering, symbolizing communion with God, a theme that continues in Christian theology of the Eucharist as a meal of thanksgiving and unity.
Preaching This Verse
Three-point outline
- The worshiper’s freedom: God allows His people to bring peace offerings as acts of freewill. Worship is not coerced but flows from a willing heart. This reflects the personal nature of relationship with God.
- The worshiper’s obligation: Freedom does not mean carelessness. The offering must be made “for your acceptance”, in line with God’s revealed standards. The rules about eating (vv. 6, 8) show that acceptance requires obedience.
- The worshiper’s holiness: The broader context (v. 2) grounds the whole command in God’s holiness. Our offerings, whether of material goods or praise, must be shaped by the character of the One we worship.
Five-point outline
- Voluntary giving is the heart of biblical worship.
- But voluntary does not mean lawless, God defines what is acceptable.
- The peace offering points to fellowship with God, which requires holiness.
- Neglecting the boundaries (e.g., eating on the third day) nullifies the offering.
- Our worship today still combines spontaneity and obedience.
Illustration hooks
- A friend offers to help you move. The offer is voluntary, but if he shows up late and breaks your belongings, the help is no longer welcome. The good intention doesn’t replace the care needed.
- Think of a gift you gave to someone you love. You chose it freely, but you also chose it to please that person, you thought about their taste. Worship works the same way: free and thoughtful.
Questions your congregation is asking
- Is my worship acceptable to God if my heart is right but I ignore His instructions?
- How do I balance spontaneity in worship with reverence for God’s commands?
- Does this verse encourage personal freedom in how I worship, or restrict it?
Leading a Discussion
This verse sits in a chapter that applies the call to holiness to every area of life. The peace offering was a voluntary act of worship, but the worshiper had to pay attention to the details that made it acceptable. As you discuss, consider how your own worship, whether in church, at home, or in daily choices, combines the freedom of a willing heart with the discipline of obedience.
Discussion questions
- What do you think “at your own will” or “for your acceptance” means in this verse? Why does the exact wording matter?
- Look at the surrounding verses (Leviticus 19:2, 4, 6, 8). How does the call to be holy shape how you understand the peace offering?
- Why do you think God gave such detailed rules about eating the meat of the peace offering? What does that tell you about His concern for worship?
- In the New Testament, Christians are called to offer themselves as living sacrifices (Romans 12:1). How does this Old Testament passage inform that call?
- Can a person worship God with zeal but ignore His instructions? What happens to that worship?
- How does the idea of a “voluntary” offering challenge or encourage you in your giving, time, and service?
- What one change could you make this week to ensure your worship is both free and obedient?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 24:5 | He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of cattle to Yahweh. |
| Leviticus 1:3 | “‘If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of Meeting, that he may be accepted before Yahweh. |
| Leviticus 3:1 | “‘If his offering is a sacrifice of peace offerings, if he offers it from the herd, whether male or female, he shall offer it without defect before Yahweh. |
| Leviticus 3:17 | “‘It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.’” |
| Leviticus 7:16 | “‘But if the sacrifice of his offering is a vow, or a free will offering, it shall be eaten on the day that he offers his sacrifice. On the next day what remains of it shall be eaten, |
| Leviticus 22:19 | that you may be accepted, you shall offer a male without defect, of the bulls, of the sheep, or of the goats. |
| Leviticus 22:21 | Whoever offers a sacrifice of peace offerings to Yahweh to accomplish a vow, or for a free will offering of the herd or of the flock, it shall be perfect to be accepted. It shall have no defect. |
| Leviticus 22:23 | Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a free will offering; but for a vow it shall not be accepted. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Peace-offerings - See the notes at the conclusion of Leviticus 7 at Lev 7:38 (note).
Barnes' Notes on the Bible Protestant 1832
Rather, ye shall offer it that you may be accepted.
Geneva Bible Notes Reformed 1599
The Geneva annotators stress that a peace offering must be presented willingly, not out of obligation. The word "freely" rules out any forced or grudging gift; the heart's voluntary devotion is essential for the offering to be acceptable to the Lord.
Gill's Exposition of the Bible Baptist 1748
Gill identifies this peace offering as the voluntary freewill type, distinct from thanksgiving or vow offerings. It must be offered willingly and without compulsion, and it becomes acceptable to God only when the instructions about eating it are properly followed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that peace offerings were always voluntary, with thank offerings eaten the same day and freewill offerings allowed the next. The strict ban on eating any leftover on the third day aimed to prevent people from treating the altar meat as having some superstitious or magical power.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch see the command to be holy as God is holy as the foundational principle behind every specific rule that follows. Reverence for parents and keeping the Sabbath are the two pillars that uphold both moral order and social well-being, while fidelity to God is tested especially in how sacrificial meals treat the holiness of the flesh.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that God commanded Moses to announce these laws publicly to every Israelite, not only to the priests. He argues that even under the old covenant, true religion did not hide in ignorance but required all people to hear and remember their duty.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that although a general duty was commanded, the specific details were left to each person's discretion. The requirement itself was fixed, but the particular way of fulfilling it was a matter of individual choice and judgment.