Leviticus 3:4

Translation
King James Version
And the two kidneys, and the fat that is on 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 on 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 on 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)
He shall also take away the two kidneis, and the fat that is on them, and vpon the flankes, and the kall on 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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See also
Leviticus 3:10Leviticus 4:9Exodus 29:22Leviticus 9:10Leviticus 7:4Leviticus 8:25Exodus 29:13
In the KJVVerse 2,783 of 31,102

Study This Verse

SUMMARY

Leviticus 3:4 meticulously outlines the specific internal organs and fat—namely, the two kidneys, the fat surrounding them by the flanks, and the caul above the liver—that were to be removed from the sacrificial animal and presented exclusively to the Lord as part of the peace offering. This precise divine mandate underscores the sanctity of the offering, God's sovereign claim to the choicest and richest portions, and the exacting nature of worship required in ancient Israel's covenant relationship with a holy God.

CONTEXT

  • Literary Context: Leviticus 3 is entirely dedicated to the regulations governing the peace offering, also known as the fellowship offering or sacrifice of well-being, distinguishing it from the burnt offering in Leviticus 1 and the grain offering in Leviticus 2. This chapter provides detailed procedures for presenting various animals—cattle (verses 1-5), sheep (verses 6-11), or goats (verses 12-17)—as peace offerings. Within this framework, along with its parallel instructions for sheep in Leviticus 3:10 and goats in Leviticus 3:15, specifically designates the internal fat and certain organs as God's exclusive portion, to be consumed by fire on the altar. This instruction is further emphasized by the overarching prohibition against consuming fat found in Leviticus 3:17 and reiterated in Leviticus 7:23-25, thereby establishing a clear sacred boundary between divine and human portions.
  • Historical & Cultural Context: The sacrificial system was the cornerstone of worship and the covenant relationship between ancient Israel and Yahweh, serving as a divinely ordained means for atonement, purification, and communal fellowship. The peace offering, uniquely, was a voluntary sacrifice that could express thanksgiving, fulfill a vow, or simply be a freewill offering to celebrate harmonious communion with God. Unlike sin or burnt offerings, where the entire animal was consumed on the altar or largely reserved for the priests, the peace offering allowed the worshiper and their family to partake in a sacred meal, symbolizing reconciliation and shared communion with God. The practice of offering the fat and specific internal organs (kidneys, liver caul) to God was deeply rooted in ancient Near Eastern understanding, where these parts were universally considered the choicest, richest, and most vital, representing the "best" of the animal. By reserving these for Yahweh, the Israelites acknowledged His supreme sovereignty, His inherent worthiness, and His right to receive the most valuable portion. This act was not merely a ritualistic performance but a profound symbolic gesture, signifying complete devotion and adherence to the divine mandates for tabernacle worship, which consistently emphasized purity, reverence, and the holiness required in the presence of God.
  • Key Themes: Leviticus 3:4 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Firstly, it highlights the theme of God's Holiness and Sovereignty, asserting His absolute right to dictate the terms of worship and to receive the best of all offerings. The specific designation of certain parts as exclusively His underscores His distinctness and sacredness. Secondly, it reinforces the theme of Sacred Distinction and Separation, drawing a clear line between what is common and what is holy, particularly through the prohibition against consuming the fat. This distinction is crucial for maintaining purity in the covenant community. Thirdly, the verse, within the context of the peace offering, points to the theme of Communion and Fellowship with God. While certain parts are exclusively God's, the peace offering uniquely allows for a shared meal, symbolizing restored relationship and joyful interaction between God, the priests, and the worshipers. Finally, it embodies the theme of Obedience and Meticulousness in Worship, demonstrating that approaching God requires careful adherence to His revealed instructions, leaving no room for human improvisation regarding what is due to Him. This emphasis on precise ritual reflects the seriousness of drawing near to a holy God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fat (Hebrew, cheleb', H2459): This term refers to the rich, internal suet or fatty membranes surrounding the organs, distinct from the marbling within muscle tissue. As derived from an unused root meaning "to be fat," cheleb signifies the richest or choice part, the finest essence of the animal. God's explicit claim to "all the fat" (as stated in Leviticus 3:16) underscored His supreme worthiness to receive the absolute best, symbolizing that the purest and most valuable aspects of the offering belonged solely to Him.
  • Kidneys (Hebrew, kilyâh', H3629): Used here in the plural, kilyâh refers to the kidneys as essential organs. Figuratively, in biblical thought, the kidneys were often considered the seat of the innermost being, emotions, and moral character—the "reins" or inner self. To offer the kidneys to God symbolized offering one's deepest affections, thoughts, and the very core of one's being, highlighting that the sacrifice was not just external but involved the inner disposition of the worshiper.
  • Caul above the liver (Hebrew, yôthereth and kâbêd, H3508): The term yôthereth specifically denotes the lobe or flap of the liver, described as if redundant or outhanging, hence "caul." Kâbêd refers to the liver itself, as the heaviest of the viscera. This phrase collectively refers to the omentum, a fatty membrane that covers the liver and other abdominal organs. Like the fat on the kidneys, it was considered a prime portion and, therefore, designated as God's exclusive share, reinforcing the meticulous detail and comprehensive nature of God's demands for the choicest parts of the offering.

Verse Breakdown

  • "And the two kidneys,": This clause precisely identifies the first set of organs to be separated. The mention of "two" emphasizes their complete removal from the animal. In ancient Hebrew thought, the kidneys were often seen as the seat of inner thoughts and emotions, signifying the offering of one's deepest inner being.
  • "and the fat that [is] on them, which [is] by the flanks,": This clarifies that not only the kidneys themselves but also the surrounding fat, particularly that extending towards the animal's sides (flanks), was to be included in the consecrated portion. This highlights the comprehensive nature of God's claim to the choicest, richest, and most vital parts of the animal.
  • "and the caul above the liver, with the kidneys,": This adds another specific fatty organ, the omentum (caul), which covers the liver. The phrase "with the kidneys" likely indicates that this part was to be removed and presented alongside the kidneys, as part of the same designated portion for the altar, reinforcing the idea of a complete and specific set of internal parts.
  • "it shall he take away.": This imperative command instructs the priest (or the offerer, who would prepare the animal for the priest) to meticulously separate these specific parts from the rest of the animal. "Take away" here implies removal for the express purpose of burning on the altar, consecrating them exclusively to the Lord as His holy portion.

Literary Devices

Leviticus 3:4, like much of the Mosaic Law, prominently employs Precision and Specificity. The meticulous enumeration of each anatomical part—"the two kidneys," "the fat that is on them," "the caul above the liver"—leaves no room for ambiguity, emphasizing the exactitude required in sacrificial worship. This detailed instruction serves to highlight God's absolute sovereignty and His right to dictate the terms of human engagement with the divine. Furthermore, there is profound Symbolism embedded within these instructions. The fat (chelev) is consistently presented as the richest and choicest part, symbolizing the "best" of the offering, which is exclusively reserved for God. This signifies that God deserves the worshiper's utmost devotion and the highest quality of their offering. The kidneys, often associated with the innermost being and emotions in ancient Hebrew thought, symbolize the offering of one's deepest affections and intentions to God. The very act of separating these specific parts also functions as a form of Emphasis, underscoring the sacredness of the altar and the distinct holiness of God's portion, setting it apart from what humans might consume. The Repetition of similar instructions for different animals in Leviticus 3:10 and Leviticus 3:15 further reinforces the importance and universality of this divine requirement.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 3:4, situated within the broader context of the peace offering, reveals profound theological truths about God's holiness, His claim to the best, and the nature of true worship. The command to offer the fat and specific internal organs signifies that God is worthy of the choicest and most valuable parts of our lives, not merely what is convenient or leftover. This principle extends beyond the literal sacrifice to encompass our spiritual devotion, challenging believers to surrender their innermost being and most precious resources to the Lord. The meticulous detail also underscores the importance of obedience and reverence in approaching a holy God, reminding us that worship is not arbitrary but must align with divine prescription. It teaches that genuine fellowship with God is predicated on acknowledging His supreme worth and offering Him the preeminent place in all things.

  • Leviticus 3:16 - "All the fat is the Lord's." This verse explicitly states the divine ownership of the fat, reinforcing the principle seen in 3:4 and emphasizing God's claim to the choicest portions.
  • Leviticus 7:23 - "Ye shall eat no manner of fat, of ox, or of sheep, or of goat." This prohibition underscores the sanctity of God's portion and the clear boundary between the sacred and the common, reinforcing the principle of divine reservation.
  • 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." This New Testament passage echoes the Old Testament principle of offering one's best, transforming the physical sacrifice into a spiritual one, where our entire lives are consecrated to God.

REFLECTION AND APPLICATION

Leviticus 3:4, though rooted in an ancient sacrificial system, offers timeless principles for contemporary believers, calling us to a profound re-evaluation of our devotion. It compels us to consider what we truly deem "the best" in our lives and whether we are genuinely offering that to God. Just as the choicest fat and vital organs were meticulously set apart for the Lord, we are invited to consecrate our most valuable resources—our time, talents, finances, and the deepest affections of our hearts—to Him. This passage challenges us to move beyond superficial worship, prompting us to examine our inner motives and ensure that our devotion is not merely external compliance but stems from a genuine desire to honor God with our whole being. It reminds us that true fellowship with God involves a humble submission to His revealed will and a willingness to give Him the preeminence in all things, recognizing His inherent worthiness to receive our absolute best. This ancient command thus serves as a powerful call to wholehearted, intentional, and sacrificial living in response to God's holiness and grace.

Questions for Reflection

  • What are the "kidneys" and "fat" in my life—the most valuable and innermost parts—that God is calling me to offer to Him as a spiritual sacrifice?
  • How does the meticulousness of this ancient command challenge my own approach to worship and obedience? Am I giving God my "best" or merely what is convenient or leftover?
  • In what practical ways can I apply the principle of offering my "choicest parts" to God in my daily life, beyond formal worship, such as in my relationships, work, or leisure?

FAQ

Why was the fat of the animal forbidden for human consumption in the peace offering?

Answer: The fat (Hebrew: chelev), especially the internal suet and fatty membranes like those on the kidneys and the caul above the liver, was considered the richest and choicest part of the animal. God explicitly claimed "all the fat" for Himself (see Leviticus 3:16), signifying His supreme worthiness to receive the absolute best of the sacrifice. By designating it as His exclusive portion to be burned on the altar, it became consecrated and holy, thus forbidden for human consumption (as stated in Leviticus 7:23-25). This prohibition reinforced the sanctity of God's portion and the clear distinction between the sacred and the common in Israelite worship, emphasizing that what belongs to God's holiness is set apart from human use.

What is the "caul above the liver" mentioned in Leviticus 3:4?

Answer: The "caul above the liver" (Hebrew: yoteret hakaved) refers to the omentum, which is a fatty membrane that covers the liver and other abdominal organs in animals. In the context of the peace offering, this fatty membrane, along with the fat on the kidneys, was considered a prime and rich portion of the animal. Its specific inclusion in the list of parts to be offered to God underscores the meticulous detail of the sacrificial laws and God's claim to the most valuable and choicest elements of the offering. This highlights the comprehensive nature of God's demands for the best of the sacrifice.

CHRIST-CENTERED FULFILLMENT

Leviticus 3:4, with its precise instructions for offering the choicest internal organs and fat, finds its ultimate and perfect fulfillment in Jesus Christ. The peace offering, symbolizing fellowship and communion with God, foreshadowed the profound reconciliation achieved through Christ's singular sacrifice. Just as the fat and kidneys represented the "best" and the innermost being of the animal, Jesus offered Himself—His perfect, sinless life and His very essence—as the ultimate and complete sacrifice, giving His absolute best for humanity. He is the true Lamb of God who takes away the sin of the world, enabling genuine and lasting peace between God and humanity. Through His death on the cross, Jesus fulfilled all the demands of the Law, including the need for a perfect offering, making it possible for us to have true fellowship with God, not through the blood of animals, but through His own precious blood (Colossians 1:20). His single, perfect offering, presented once for all time (Hebrews 9:26-28), superseded the temporary and symbolic sacrifices of the Old Covenant, establishing a new covenant of grace. Now, believers can draw near to God with confidence, having been made righteous in Him and granted access to the very presence of God (Hebrews 10:19-22), because Christ offered His complete and perfect "best" on our behalf.

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Commentary on Leviticus 3 verses 1–5

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, Lev 7:15, Lev 7:16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Psa 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,

I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, Lev 3:1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal 3:28.

II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (Lev 3:2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, Lev 3:3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, Lev 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa 4:4.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. 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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