Leviticus 3:9

Translation
King James Version
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,
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KJV (with Strong's)
And he shall offer H7126 of the sacrifice H2077 of the peace offering H8002 an offering made by fire H801 unto the LORD H3068; the fat H2459 thereof, and the whole H8549 rump H451, it shall he take off H5493 hard H5980 by the backbone H6096; and 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
From the sacrifices made as peace offerings, he is to present ADONAI with an offering made by fire; it is to consist of its fat, the entire fat tail, which he will remove close to the lower backbone, the fat covering the inner organs, all the fat above the inner organs,
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Berean Standard Bible
And from the peace offering he shall bring an offering made by fire to the LORD consisting of its fat: the entire fat tail cut off close to the backbone, the fat that covers the entrails, all the fat that is on them,
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American Standard Version
And he shall offer of the sacrifice of peace-offerings an offering made by fire unto Jehovah; the fat thereof, the fat tail entire, he shall take away hard by the backbone; and 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 the sacrifice of peace offerings an offering made by fire to the LORD; its fat, the entire tail fat, he shall take away close to the backbone; and the fat that covers the inwards, and all the fat that is on the inwards,
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Geneva Bible (1599)
After, of the peace offrings he shall offer an offring made by fire vnto the Lord: he shall take away the fat therof, and the rump altogether, hard by the backe bone, and the fat that couereth the inwardes, and all the fat that is vpon the inwards.
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Young's Literal Translation
`And he hath brought near from the sacrifice of the peace-offerings a fire-offering to Jehovah, its fat, the whole fat tail (over-against the bone he doth turn it aside), and the fat which is covering the inwards, and all the fat which is on the inwards,
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See also
Exodus 29:22Leviticus 9:19Proverbs 23:26Leviticus 7:3Isaiah 53:10Leviticus 3:3Leviticus 3:4
In the KJVVerse 2,788 of 31,102

Study This Verse

SUMMARY

Leviticus 3:9 meticulously details the specific portions of a sheep from the peace offering that are to be presented to the LORD as an offering made by fire. This verse mandates the removal and offering of the choicest fat, including the entire fat tail (rump) and all the fat covering the internal organs, emphasizing God's rightful claim to the best and the sacred nature of His designated portion in the sacrificial system.

CONTEXT

  • Literary Context: Leviticus 3 is exclusively dedicated to the regulations for the peace offering (Hebrew: shelamim), following the instructions for the burnt offering in Leviticus 1 and the grain offering in Leviticus 2. Unlike the burnt offering, which was entirely consumed by fire as an atonement, or the grain offering, which was a tribute, the peace offering uniquely involved a shared meal: a portion for the LORD (consumed by fire), a portion for the priests, and a portion for the worshipper. This communal aspect symbolized fellowship and reconciliation. Within chapter 3, verse 9 specifically outlines the requirements when the offering is a sheep, paralleling earlier directives for cattle in Leviticus 3:3-4 and preceding those for goats in Leviticus 3:14-15. The consistent emphasis across all animal types on the fat as the LORD's exclusive portion highlights its profound theological significance throughout the sacrificial laws.
  • Historical & Cultural Context: The book of Leviticus was delivered to the Israelites at Mount Sinai, shortly after their liberation from Egyptian bondage, as God established His covenant and provided the foundational laws for their worship and communal life. The sacrificial system was the cornerstone of Israelite religious practice, serving as the primary means of approaching a holy God, expressing devotion, and addressing sin. The peace offering, derived from the Hebrew root shalom (meaning peace, wholeness, or well-being), was distinct in its purpose, often offered as an expression of thanksgiving, the fulfillment of a vow, or a freewill offering, signifying a state of harmonious relationship between God and His people. In the broader ancient Near Eastern context, the fat of an animal was universally regarded as the most valuable, richest, and most desirable part, frequently reserved for deities or honored guests. By mandating that the choicest fat, including the prominent fat tail (rump) of certain sheep breeds, be exclusively offered to the LORD, God unequivocally asserted His supreme holiness, His ownership over all creation, and His right to receive the absolute best from His covenant people, thereby distinguishing Israel's worship practices from those of surrounding nations and reinforcing His unique covenant with them.
  • Key Themes: Leviticus 3:9 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness and Separation, as God's demand for the choicest fat underscores His absolute purity and the necessity for His people to approach Him with reverence and distinction, setting apart what is sacred for Him alone. This verse also powerfully illustrates the theme of Divine Ownership and Sovereignty, reminding the worshipper that all things, especially the best, ultimately belong to God. The act of offering the fat signifies a recognition of God's supreme authority and provision. Furthermore, it reinforces the theme of Giving the Best, teaching that true worship involves offering not merely what is convenient or leftover, but the most valuable and internal parts, symbolizing a complete dedication of heart and substance to the Lord, a principle echoed in Proverbs 3:9. Finally, the peace offering itself, and this verse's contribution to it, highlights the theme of Fellowship and Communion, as the shared meal aspect of the offering fostered a sense of peace and intimacy between God, the priests, and the worshipper, a foreshadowing of the deeper communion available through Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sacrifice (Hebrew, zebach', H2077): Properly, a slaughter, referring to the flesh of an animal; by implication, a sacrifice (the victim or the act). In this context, it refers to the animal slaughtered for the peace offering.
  • Fat (Hebrew, cheleb', H2459): From an unused root meaning to be fat; fat, whether literally or figuratively; hence, the richest or choice part. This term specifically denotes the internal, suet-like fat (omentum, kidney fat, etc.) which was considered the most valuable and was explicitly reserved for God, symbolizing the "best" or "finest" portion.
  • Rump (Hebrew, ʼalyâh', H451): From ʼâlâh (in the original sense of strength); the stout part, specifically referring to the fat tail of the Oriental sheep. This large, fatty tail was a significant and valuable part of certain sheep breeds, further emphasizing the giving of the choicest portion.

Verse Breakdown

  • "And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD;": This introductory clause establishes the specific context of the offering as a "peace offering" (shelamim), a voluntary sacrifice signifying fellowship and well-being. The phrase "an offering made by fire unto the LORD" (ishshâh) emphasizes that the designated portions are to be consumed by fire on the altar, signifying their ascent to God and their acceptance by Him as a pleasing aroma.
  • "the fat thereof, [and] the whole rump, it shall he take off hard by the backbone;": This specifies the first set of components to be offered from a sheep: "the fat thereof" (referring to the internal fat, cheleb) and "the whole rump" (ʼalyâh), which is the large, fatty tail characteristic of certain sheep breeds in the ancient Near East. The instruction to "take off hard by the backbone" (çûwr 'ummâh 'âtseh) indicates a precise and thorough removal, ensuring that all the choicest, most valuable fat associated with these parts is meticulously separated and included in the offering to the LORD, leaving no ambiguity about what belongs to Him.
  • "and the fat that covereth the inwards, and all the fat that [is] upon the inwards,": This clause further elaborates on the "fat thereof," providing additional specific details. It mandates the removal of "the fat that covereth the inwards" (cheleb kâçâh qereb) and "all the fat that is upon the inwards" (cheleb 'al qereb). This refers to the omental fat, the fat covering the intestines, kidneys, and liver. The repetition and detailed specification underscore the comprehensive nature of the command: every internal, suet-like fat deposit, considered the richest and most vital part of the animal, must be meticulously removed and offered to God, reinforcing the principle that the most valuable portions are exclusively reserved for Him.

Literary Devices

Leviticus 3:9 employs several literary devices to convey its profound theological message. Repetition of the word "fat" (Hebrew chelev) throughout the verse and the chapter (e.g., Leviticus 3:3-4, Leviticus 3:14-15) serves to underscore its paramount significance and the meticulousness required in its removal and offering. This emphasis highlights the divine claim over the choicest parts of the sacrifice. Metonymy is evident where "fat" stands for the "best," "richest," or "most valuable" part, symbolizing the worshipper's offering of their choicest possessions, efforts, or even their very self to God. The detailed, almost surgical, instructions for removing the fat and the rump also serve as a form of Precision, highlighting the sacredness and strictness of God's commands regarding worship. This meticulousness leaves no room for ambiguity or casualness in approaching His holiness, thereby emphasizing the profound reverence due to the LORD and the seriousness of covenantal obligations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 3:9 powerfully articulates the principle of divine ownership and the imperative to offer God our very best. By reserving the choicest fat—the richest, most internal, and most valuable portion—for Himself, God asserts His absolute supremacy and holiness. This command teaches Israel, and by extension believers today, that true worship involves giving not merely leftovers or what is convenient, but the most valuable and internal parts of our lives, symbolizing a complete dedication of heart and substance. This act of offering the "fat" also underscores the sacredness of what belongs to God, setting it apart from common use and reinforcing the covenant relationship built on His exclusive claim and the worshipper's complete devotion and gratitude for the peace and fellowship He provides.

REFLECTION AND APPLICATION

While the literal offering of animal fat is no longer a practice for believers under the New Covenant, the underlying spiritual principles of Leviticus 3:9 remain profoundly relevant and transformative for contemporary Christian living. This verse challenges us to deeply examine what "fat" or "choicest portion" we are offering to God in our lives today. Are we giving Him our prime time, our freshest energy, our most significant talents, our deepest affections, and our most valuable resources? Or are we offering Him the remnants, what is convenient, or what we deem less valuable to ourselves? True worship, as exemplified by this ancient command, is an act of intentional surrender and wholehearted devotion, recognizing God's supreme worth and His rightful claim to the absolute best of who we are and what we possess. It calls us to live lives consecrated to Him, offering our "spiritual sacrifices" (as in 1 Peter 2:5) with excellence, integrity, and a heart overflowing with gratitude for the profound peace and intimate fellowship we now enjoy through Christ.

Questions for Reflection

  • In what specific areas of my life am I tempted to offer God "leftovers" instead of my "choicest fat"?
  • How does the concept of God's ownership of the "best" influence my stewardship of time, talents, and financial resources?
  • What practical steps can I take this week to intentionally offer God my "best" in an act of worship, reflecting a heart of true devotion?

FAQ

Why was the fat specifically reserved for the LORD and not eaten by humans?

Answer: The fat was considered the richest, choicest, and most valuable part of the animal, symbolizing the "best" or the "finest." By reserving it exclusively for the LORD and consuming it by fire on the altar, God emphasized His supreme holiness, His absolute ownership over all things, and His right to receive the very best from His people. This prohibition also served to distinguish the sacred from the common, reinforcing the profound reverence due to God and the unique nature of His portion in the covenant. Leviticus 7:23 explicitly states this prohibition, making it a perpetual statute.

What is the "whole rump" mentioned in this verse?

Answer: The "whole rump" (Hebrew ʼalyâh) refers to the large, fatty tail of certain breeds of sheep common in the ancient Near East, particularly the fat-tailed sheep. This tail was not merely a skeletal appendage but a significant deposit of fat, often weighing several pounds, and was considered a delicacy and a highly valuable part of the animal. Its inclusion in the offering, alongside the internal fat, underscored the principle of offering the most prized, substantial, and rich portions to the LORD, demonstrating the worshipper's complete devotion and the high value placed on God's portion.

CHRIST-CENTERED FULFILLMENT

Leviticus 3:9, with its meticulous instructions for offering the choicest fat and the entire rump to the LORD, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The Old Testament sacrifices, including the peace offering, were but shadows, types pointing to the perfect, once-for-all sacrifice of Christ. Jesus did not offer merely a portion of Himself; He gave His entire being—His perfect, sinless life, His precious blood, His very "fat" and "rump"—as the ultimate "offering made by fire" to God. As described in Hebrews 9:14, He "offered himself without blemish to God." Through His atoning death on the cross, Jesus became our true and eternal peace offering, reconciling us to God and establishing a fellowship far deeper, more intimate, and more enduring than any Old Testament ritual could ever provide. His sacrifice was the "best" and "choicest" possible, perfectly pleasing to the Father, enabling us to have genuine peace with God (Romans 5:1) and empowering us to respond by offering ourselves as living sacrifices in grateful response to His immeasurable gift (Romans 12:1). He is the Lamb of God who truly takes away the sin of the world, making true peace and communion with God possible forever (John 1:29).

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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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Gregory the DialogistAD 604
HOMILY 25
The law commands that the tail of the victim is to be offered in sacrifice. Now the tail is the end of a body, and that person makes a perfect offering who carries out the sacrifice of a good work to its due completion.
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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