What number verse is Leviticus 3:10 in the Bible?

Leviticus 3:10 is the 2,789th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 3:10 sits at position 2,789.

Translation

King James Version

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

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KJV (with Strong's)

And the two ^H8147 kidneys ^H3629, and the fat ^H2459 that is upon them, which is by the flanks ^H3689, and the caul ^H3508 above the liver ^H3516, with the kidneys ^H3629, it shall he take away ^H5493.

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Complete Jewish Bible

the two kidneys, the fat on them near the flanks, and the covering of the liver, which he will remove with the kidneys.

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Berean Standard Bible

both kidneys with the fat on them near the loins, and the lobe of the liver, which he is to remove with the kidneys.

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American Standard Version

and the two kidneys, and the fat that is upon them, which is by the loins, and the caul upon the liver, with the kidneys, shall he take away.

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World English Bible Messianic

and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away.

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Geneva Bible (1599)

Also hee shall take away the two kidneis, with the fat that is vpon them, and vpon the flankes, and the kall vpon the liuer with the kidneis.

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Young's Literal Translation

and the two kidneys, and the fat which is on them, which is on the flanks, and the redundance above the liver, (beside the kidneys he doth turn it aside),

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Study This Verse

SUMMARY

Leviticus 3:10 provides precise instructions for the peace offering, detailing the specific internal organs—the two kidneys, the fat surrounding them, the fat on the flanks, and the fatty membrane (caul) above the liver—that were to be meticulously removed from the sacrificial animal and presented to the Lord by fire. These exacting directives underscore the sacred nature of the offering, emphasizing God's exclusive claim on the choicest parts and the worshiper's reverent adherence to divine protocol in ancient Israelite worship, symbolizing complete dedication and the pursuit of fellowship.

CONTEXT

Literary Context: Leviticus 3 meticulously outlines the regulations for the peace offering, also known as the "fellowship offering" or "sacrifice of well-being," distinguishing it from the burnt offering (Leviticus 1) and the grain offering (Leviticus 2). Unlike offerings primarily focused on atonement for sin or general devotion, the peace offering uniquely involved a shared meal, symbolizing communion and reconciliation between God, the priest, and the worshiper. The chapter details offerings from cattle (Leviticus 3:1-5), sheep (Leviticus 3:6-11), and goats (Leviticus 3:12-16). In each case, specific fatty portions and internal organs are designated for the Lord by fire, indicating His exclusive claim on the "best" parts. Leviticus 3:10 specifically addresses the sheep offering, reiterating the divine mandate for these particular components, highlighting the consistency of God's requirements across different animal types.
Historical & Cultural Context: In ancient Near Eastern cultures, including Israel, fat was universally considered the richest, most valuable, and most desirable part of an animal, symbolizing vitality, abundance, and prosperity. It was often reserved for deities or kings as a mark of honor and reverence. The explicit prohibition against eating fat, as stated in passages like Leviticus 7:23-25, underscored its sacred status, setting it apart as exclusively belonging to Yahweh. The kidneys were also seen as vital organs, often associated with the seat of emotions, conscience, or the inner being in Hebrew thought (e.g., Psalm 7:9). The "caul above the liver" refers to the omentum, a fatty membrane covering the liver and intestines, also considered a prime, fatty portion. By requiring these specific components to be "taken away" and offered by fire, God was establishing a principle of giving Him the choicest, most esteemed parts of the sacrifice, symbolizing complete devotion and acknowledgment of His supreme holiness and sovereignty. This act was not merely ritualistic but deeply symbolic of a worshiper's heart offering its very best to God.
Key Themes: Leviticus 3:10 significantly contributes to several overarching themes within the book of Leviticus and broader Old Testament theology. Foremost is the theme of Holiness and Separation, as God's demand for specific, choicest parts of the animal underscores His absolute purity and His right to be honored distinctly from all common things. This ties into the broader call for Israel to be a holy nation set apart for God (Leviticus 11:44-45). Another key theme is Worship and Atonement, as the meticulous instructions for the peace offering, though not primarily for sin, still demonstrate the necessity of approaching God on His terms, with precise adherence to His revealed will. The offering of fat by fire also reinforces the theme of Divine Provision and Human Response, where the worshiper acknowledges God as the source of all blessing by returning a portion of His provision, specifically the most valuable parts, back to Him as an act of gratitude and communion. This principle of offering the "best" is echoed in other biblical injunctions, such as the giving of firstfruits (Proverbs 3:9).

EXPOSITION AND ANALYSIS

Key Word Analysis

Kidneys (Hebrew, kilyâh', H3629): This term refers to the vital internal organs. In Hebrew thought, the kidneys were often metaphorically associated with the innermost being, emotions, or conscience, representing the deepest parts of one's inner self. Their designation for the Lord signifies that even the hidden, most intimate aspects of the offering, representing the worshiper's core being, were consecrated to God as a choice part of the animal.
Fat (Hebrew, cheleb', H2459): This specifically denotes the rich, internal suet or abdominal fat, distinct from ordinary external fat or muscle tissue. In the ancient world, fat symbolized the best, most abundant, and most vital part of the animal. Its exclusive dedication to God, forbidden for human consumption in the sacrificial context, underscored His supreme holiness and His right to the choicest offering, representing the essence of prosperity and life.
Caul (Hebrew, yôthereth', H3508): This refers to the lobe or flap of the liver, specifically the omentum, a fatty membrane that covers the liver and other abdominal organs. Like the other fatty portions, its inclusion among the parts designated for the Lord emphasizes the meticulousness of the offering and the principle of dedicating the most prized, fatty components to God, ensuring no valuable part was withheld from Him.

Verse Breakdown

"And the two kidneys, and the fat that [is] upon them, which [is] by the flanks": This clause specifies the initial set of internal organs and their surrounding fat to be removed. The mention of "two kidneys" emphasizes precision, while the fat "upon them" and "by the flanks" (the fatty areas around the loins) highlights the inclusion of all the most valuable, internal fatty portions. Their removal and dedication to God signifies that the worshiper was giving the Lord the very best and most vital parts of the animal, representing a complete and unreserved offering that was rich and desirable.
"and the caul above the liver, with the kidneys": This part adds the omentum, the fatty membrane covering the liver, to the list of sacred components. The phrase "with the kidneys" might be a clarifying or emphatic statement, associating the caul's removal with the process of taking out the kidneys, or simply reiterating that these parts are to be taken together as a set of vital internal organs and their associated fat. This further emphasizes the comprehensive nature of the "best" parts designated for God, ensuring no valuable fatty portion was withheld.
"it shall he take away.": This concluding phrase is a direct command, emphasizing the priest's responsibility to meticulously remove these specific parts. The verb "take away" (Hebrew, çûwr) implies separation for a sacred purpose—these parts were not for human consumption but were exclusively for the Lord, to be consumed by fire on the altar. This highlights the ritual purity and precise execution required in the sacrificial system, underscoring the divine mandate for exact obedience in worship.

Literary Devices

Leviticus 3:10, like much of the sacrificial legislation in the Pentateuch, employs Precision and Detailing to an extreme degree, leaving no ambiguity about the specific components required for the offering. This meticulousness underscores the gravity and sacredness of approaching a holy God. The repeated emphasis on "fat" and specific internal organs serves as Symbolism, where the choicest parts represent the worshiper's offering of their absolute best to God, acknowledging His supreme worthiness and holiness. The act of "taking away" these parts for burning on the altar is a form of Ritual Action, where physical acts carry profound spiritual meaning, signifying separation for divine consumption and the establishment of communion. The verse's structure, systematically listing specific body parts, also demonstrates a form of Enumeration, comprehensively detailing the required elements of the sacrifice. Furthermore, the use of Repetition (e.g., "kidneys" mentioned twice) serves to reinforce the importance of these specific components.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 3:10, in its precise designation of the choicest fatty portions and vital organs for the Lord, establishes profound theological principles of offering the "best" to God and recognizing His supreme holiness. This act of giving the richest parts by fire symbolizes a complete dedication and an acknowledgment that God deserves the first and most valuable of everything. It reinforces the idea that true worship involves a costly offering, not merely of external things, but of the heart's deepest devotion. The meticulousness of the law also highlights God's demand for purity and order in worship, setting apart what is sacred from what is common and emphasizing the seriousness of approaching the divine.

Proverbs 3:9 - "Honor the LORD with thy substance, and with the firstfruits of all thine increase."
Malachi 1:8 - "And if ye offer the blind for sacrifice, [is it] not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts."
Romans 12:1 - "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service."

REFLECTION AND APPLICATION

While the literal offering of animal sacrifices has ceased with the coming of Christ, the spiritual principles embedded in Leviticus 3:10 remain profoundly relevant for believers today. This verse challenges us to consider what "the best" looks like in our own lives when offered to God. It calls us to examine our priorities, ensuring that our time, talents, resources, and affections are not merely leftover scraps but the "firstfruits" of our lives, given wholeheartedly and without reservation to the Lord. Just as the ancient Israelite was required to offer the choicest parts of the animal, we are called to offer our very best—our purest worship, our most dedicated service, our most fervent love—as a "living sacrifice." This means cultivating a heart that seeks to honor God in all things, recognizing His supreme worthiness and His claim on every aspect of our being, transforming our daily lives into acts of worship that reflect His holiness and our devotion. This principle extends to our hidden thoughts and motivations, just as the kidneys symbolized the inner being, reminding us that God desires the consecration of our deepest selves.

Questions for Reflection

What are the "choicest parts" of my life (time, talent, treasure, energy) that I am currently offering to God? Am I holding anything back from Him?
How does the meticulousness of the Old Testament sacrificial law, as seen in Leviticus 3:10, inform my understanding of God's holiness and His expectation of reverence and intentionality in worship today?
In what practical ways can I apply the principle of "giving God my best" in my daily routines, relationships, professional responsibilities, and personal spiritual disciplines?

FAQ

Why was fat forbidden for human consumption in the Old Testament sacrificial system?

Answer: The prohibition against eating the fat of sacrifices, as seen in Leviticus 7:23-25, was primarily for symbolic and theological reasons, not health. Fat was considered the richest, most vital, and most desirable part of the animal, symbolizing abundance and the "best." By reserving the fat exclusively for God, to be offered by fire on the altar, it underscored His supreme holiness, His exclusive claim to the choicest portions, and the worshiper's acknowledgment that the very best belonged to Him. It set apart the sacred from the common, emphasizing God's unique status and His right to the most valuable elements of the offering, thereby teaching reverence and the costliness of true worship.

What is the "caul above the liver" mentioned in the verse?

Answer: The "caul above the liver" refers to the omentum, which is a fatty membrane that covers the liver and other abdominal organs. In the context of ancient Israelite sacrifices, particularly the peace offering as detailed in Leviticus 3, this fatty membrane was considered a prime, valuable portion of the animal, similar to the internal fat and kidneys. Its inclusion among the parts designated for the Lord by fire further emphasizes the meticulousness of the sacrificial instructions and the principle of dedicating the choicest, most esteemed components of the animal to God as a fragrant offering.

CHRIST-CENTERED FULFILLMENT

Leviticus 3:10, with its emphasis on offering the choicest internal fat and vital organs to God, finds its ultimate fulfillment in the person and work of Jesus Christ. The meticulous demands of the Old Testament sacrificial system, which required the "best" and most valuable parts of an unblemished animal, foreshadowed the perfect, unblemished sacrifice of Christ, who offered not merely parts of an animal but His very life—His entire being—as the ultimate peace offering. He is the Lamb of God who takes away the sin of the world, whose perfect obedience and self-sacrifice on the cross established true and lasting peace between God and humanity (Colossians 1:20). Just as the fat was entirely consumed by fire for God's pleasure, Christ's sacrifice was a complete and pleasing aroma to God (Ephesians 5:2), fully satisfying divine justice and enabling believers to enter into genuine fellowship with their Creator. Through His one-time, perfect offering, Christ became our peace, allowing us to draw near to God with confidence, no longer needing animal sacrifices but offering ourselves as living sacrifices in response to His immeasurable love (Hebrews 10:10-14). He offered His innermost being, His very lifeblood, fulfilling the symbolic purity and totality demanded by the Old Testament law.

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Commentary on Leviticus 3 verses 6–17

6 ¶ And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish.

7 If he offer a lamb for his offering, then shall he offer it before the LORD.

8 And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar.

9 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards,

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

11 And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.

12 And if his offering be a goat, then he shall offer it before the LORD.

13 And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.

14 And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,

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

16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S.

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

Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (Lev 3:9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, Co1 12:23, Co1 12:24. 2. That which was burnt upon the altar is called the food of the offering, Lev 3:11, Lev 3:16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, Kg1 4:22, etc. 3. Here is a general rule laid down, that all the fat is the Lord's (Lev 3:16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, Lev 3:17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh 8:10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal 1:7, Mal 1:12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Psa 16:4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb 10:29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. 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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