Leviticus 3:14

Translation
King James Version
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,
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KJV (with Strong's)
And he shall offer H7126 thereof his offering H7133, even an offering made by fire H801 unto the LORD H3068; the fat H2459 that covereth H3680 the inwards H7130, and all the fat H2459 that is upon the inwards H7130,
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Complete Jewish Bible
He is to present from it his offering, an offering made by fire to ADONAI ; it is to consist of the fat covering the inner organs, all the fat above the inner organs,
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Berean Standard Bible
And from his offering he shall present an offering made by fire to the LORD: the fat that covers the entrails, all the fat that is on them,
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American Standard Version
And he shall offer thereof his oblation, even an offering made by fire unto Jehovah; the fat that covereth the inwards, and all the fat that is upon the inwards,
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World English Bible Messianic
He shall offer from it as his offering, an offering made by fire to the LORD; the fat that covers the innards, and all the fat that is on the innards,
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Geneva Bible (1599)
Then he shall offer thereof his offring, euen an offring made by fire vnto the Lord, the fat that couereth the inwardes, and all the fatte that is vpon the inwardes.
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Young's Literal Translation
and he hath brought near from it his offering, a fire-offering to Jehovah, the fat which is covering the inwards, and all the fat which is on the inwards,
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See also
Psalms 22:14Psalms 22:15Proverbs 23:26Jeremiah 20:18Matthew 26:38Matthew 22:37Romans 12:1
In the KJVVerse 2,793 of 31,102

Study This Verse

SUMMARY

Leviticus 3:14 meticulously outlines the specific components of the peace offering (also known as the fellowship offering) that were to be presented to the LORD as a fire offering. This verse precisely details the dedication of the choicest internal fat—specifically the fat covering the inwards and all fat upon the inwards—underscoring the profound principle of offering the most valuable and vital elements of the sacrifice to God. This act was a central component of worship, symbolizing communion, thanksgiving, and a deep acknowledgment of God's supreme worthiness and holiness.

CONTEXT

  • Literary Context: Leviticus 3:14 is situated within the detailed regulations for the peace offering (Hebrew: zevach shelamim) found in Leviticus 3. This offering stands distinct from the entirely consumed burnt offering (as detailed in Leviticus 1) and the expiatory sin and trespass offerings (Leviticus 4 and Leviticus 5). The unique characteristic of the peace offering was its communal aspect, fostering fellowship between God, the priest, and the worshiper. It was typically offered as an expression of thanksgiving, in fulfillment of a vow, or as a freewill offering. While the fat and certain organs were dedicated to God by fire, and a portion given to the priests, the remainder of the meat was consumed by the worshiper and their household in a sacred meal before the LORD. This shared meal underscored reconciliation, fellowship, and the joy of being in God's presence, making the specific instructions for the fat, as detailed in this verse, crucial for maintaining the offering's integrity and sacredness.
  • Historical & Cultural Context: In ancient Israelite and broader Near Eastern cultures, fat was highly prized, symbolizing richness, abundance, health, and vitality. Unlike modern perceptions, it was not viewed negatively but as the most desirable and flavorful part of an animal, indicative of prosperity. Therefore, reserving "all the fat that covereth the inwards" for the LORD, as commanded in Leviticus 3:14, was a profound act of worship. It signified giving God the very best, acknowledging His supreme ownership over all creation and His worthiness of the highest honor. The prohibition against eating the fat (e.g., Leviticus 7:23-25) further underscored its sacredness, marking it as exclusively belonging to God, distinct from human consumption, thereby emphasizing God's holiness and the separation required for approaching Him.
  • Key Themes: This verse contributes significantly to several key themes within Leviticus and the broader Pentateuch. It highlights the theme of holiness and separation, particularly the distinction between what is common and what is sacred, emphasizing that God is set apart and deserves unique honor. The meticulous instructions for the fat reinforce the theme of worship and obedience, demonstrating that approaching God requires adherence to His precise commands, reflecting a heart of reverence and submission. Furthermore, within the context of the peace offering, it underscores the theme of communion and fellowship with God, indicating that true peace and intimacy are established through a costly dedication of the worshiper's best. The offering of the choicest fat also points to the theme of sacrifice and atonement, foreshadowing the ultimate, perfect sacrifice that would fully reconcile humanity to God, as seen in the New Testament.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fat (Hebrew, cheleb, H2459): From an unused root meaning "to be fat," this term refers to the richest or choicest part of an animal, specifically the internal fat that covers organs like the kidneys, liver, and intestines. It is distinct from subcutaneous fat. In the ancient world, cheleb was highly valued, symbolizing health, vitality, and prosperity. Its dedication to the LORD signified giving God the absolute best and most precious portion, acknowledging His supremacy and worthiness of the finest.
  • Offering made by fire (Hebrew, ʼishshâh, H801): The same as אֶשָּׁה but used in a liturgical sense, this term properly denotes a burnt-offering but can occasionally refer to any sacrifice consumed by fire. It signifies the dedication of the sacrifice to God through combustion on the altar, transforming the physical offering into a "sweet aroma" (as seen in Leviticus 1:9) that ascends to Him. The act of burning symbolized the complete surrender and consecration of the offering to the divine.
  • Inwards (Hebrew, qereb, H7130): From the root קָרַב (to approach), this word properly means "the nearest part," referring to the center or internal organs (viscera) of the animal. The specification of the fat "upon the inwards" or "that covereth the inwards" emphasizes that it is not just any fat, but the highly prized, internal suet that was considered the richest and most sacred. This precision highlights the meticulousness required in worship and the specific nature of what was deemed fitting for God.

Verse Breakdown

  • "And he shall offer thereof his offering": This clause initiates the instruction for the worshiper, indicating their direct involvement and responsibility in presenting the designated parts of the peace offering. It underscores the personal nature of the act of worship and the individual's obligation to follow God's precise commands. The verb "offer" (H7126, qârab) implies bringing near, specifically to the altar, for the purpose of presentation to God.
  • "[even] an offering made by fire unto the LORD": This clarifies both the method and the ultimate recipient of the offering. The "offering made by fire" (H801, ʼishshâh) signifies that these specific parts are to be consumed on the altar, ascending to God. The phrase "unto the LORD" (H3068, Yᵉhôvâh) emphatically states that this portion is exclusively for Yahweh, highlighting His divine prerogative and the sacredness of the act, distinguishing it from portions for priests or worshipers.
  • "the fat that covereth the inwards, and all the fat that [is] upon the inwards": This is the core instruction, specifying the exact parts of the animal to be offered. The repetition and slight variation ("fat that covereth" and "all the fat that is upon") serve to emphasize the totality and precision required. It refers to the rich, internal suet (H2459, cheleb) surrounding the digestive organs (H7130, qereb), which was considered the most valuable and choicest portion of the animal, reserved solely for God. This detail underscores the principle of giving God the absolute best.

Literary Devices

Leviticus 3:14 employs several literary devices to convey its message with clarity and emphasis. Repetition is evident in the phrase "the fat that covereth the inwards, and all the fat that is upon the inwards," which serves to underscore the precise and comprehensive nature of the command, ensuring no ambiguity regarding which fat is to be offered. This repetition also functions as a form of emphasis, highlighting the supreme importance of dedicating the choicest parts to God. Furthermore, the act of offering the fat itself is a powerful symbolism. The fat, representing the richest and most vital part of the animal, symbolizes the worshiper's dedication of their very best to the LORD. It also carries metonymy, where the "fat" stands in for the entire concept of the "best" or "choicest" portion. The detailed instructions within the broader context of the peace offering also demonstrate precision and legalistic detail, characteristic of the Mosaic Law, emphasizing the seriousness and sacredness of divine worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 3:14, by commanding the dedication of the choicest fat to the LORD, profoundly illustrates the theological principle of giving God our absolute best. This act was not merely ritualistic; it was a tangible expression of worship, acknowledging God's supreme worthiness, ownership, and holiness. The fat, being the richest and most vital part, symbolized the worshiper's commitment to offer their most valuable resources, vitality, and devotion to the divine. It underscored that true communion with God requires a costly offering, a willingness to surrender that which is most prized, fostering a deeper sense of reverence and intimacy. This dedication also reinforced the distinction between the sacred and the common, reminding Israel that God is set apart and deserves unique honor, and that His acceptance of the offering was contingent upon this precise and wholehearted dedication.

REFLECTION AND APPLICATION

While the specific ritual of offering animal fat is no longer practiced by believers today, the timeless principle embedded in Leviticus 3:14 remains profoundly relevant. This verse calls us to a radical re-evaluation of what we consider our "best" and to whom we dedicate it. Just as the Israelites were commanded to give the choicest fat—the most valuable and vital part—to the LORD, we are challenged to offer God our choicest time, our most potent talents, our most significant resources, and our deepest affections. This isn't about legalistic obligation but about heartfelt worship and a desire for genuine fellowship. It means prioritizing God in our schedules, deploying our gifts for His glory, stewarding our finances with generosity, and cultivating a heart that seeks His presence above all else. When we dedicate our "fat"—our best and most vital—to God, we affirm His sovereignty, express our love, and deepen our communion with Him, transforming our daily lives into acts of worship that are pleasing and acceptable in His sight.

Questions for Reflection

  • What does "giving God your best" practically look like in your life today, beyond financial contributions?
  • Are there areas in your life where you might be offering God the "leftovers" rather than the "fat"? What steps can you take to re-prioritize?
  • How does the principle of dedicating the "choicest" parts to God shape your understanding of stewardship and worship?

FAQ

Why was fat specifically prohibited for human consumption in the Old Testament, but commanded as an offering to God?

Answer: The prohibition against eating fat (e.g., Leviticus 7:23) and its exclusive dedication as an offering to the LORD was primarily theological, not dietary. In ancient Israelite culture, fat symbolized the richest, most vital, and choicest part of an animal. By reserving it solely for God, Israel acknowledged His supreme ownership over all life and His worthiness of the absolute best. This act underscored God's holiness and the sacredness of the offering, marking it as distinct from human consumption. It was a tangible way to express reverence and to recognize that certain elements belonged exclusively to the divine realm, fostering a sense of awe and separation between the sacred and the common.

How does the "sweet savor" mentioned in connection with offerings (e.g., Leviticus 1:9) relate to the burning of the fat?

Answer: The "sweet savor" (or "pleasing aroma" in some translations) refers to God's acceptance and pleasure in the offering. When the fat, along with other parts of the sacrifice, was consumed by fire on the altar, the smoke ascending to heaven symbolized the offering's ascent to God. The concept of a "sweet savor" was not about the literal smell but a metaphorical expression of God's favorable reception of the worshiper's obedience and devotion. In the context of the peace offering, the burning of the choicest fat as a "sweet savor" signified that the worshiper's act of communion and thanksgiving was acceptable and pleasing to the LORD, leading to a renewed sense of fellowship and peace. This acceptance was a divine affirmation of the worshiper's sincere heart and adherence to God's commands.

CHRIST-CENTERED FULFILLMENT

Leviticus 3:14, with its meticulous instruction to offer the choicest fat as a fire offering to the LORD, finds its ultimate and perfect fulfillment in Jesus Christ. The peace offering, symbolizing fellowship and communion, pointed forward to the one who would truly reconcile humanity to God. Just as the fat was the "best" part, reserved exclusively for God, Christ offered Himself as the perfect, unblemished Lamb of God, presenting His entire being—His perfect life, His sinless nature, and His atoning death—as the supreme and ultimate "fat" offering. His sacrifice on the cross was the fragrant aroma, the sweet-smelling sacrifice, that truly pleased God and effectively removed the barrier of sin, enabling genuine and lasting peace between God and humanity. Through Christ, we no longer need to offer animal sacrifices, for He is our peace, our perfect offering, and the means by which we enter into an eternal covenant of fellowship with the Father. His complete dedication on the cross, giving His very best, indeed His very life, fulfills the ancient command to offer the choicest parts, inviting us into a new and living way of worship through Him (Hebrews 10:19-20).

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Commentary on Leviticus 3 verses 6–17

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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