Leviticus 7:3

Translation
King James Version
And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,
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KJV (with Strong's)
And he shall offer H7126 of it all the fat H2459 thereof; the rump H451, and the fat H2459 that covereth H3680 the inwards H7130,
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Complete Jewish Bible
He is to offer all its fat - the fat tail, the fat covering the inner organs,
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Berean Standard Bible
And all the fat from it shall be offered: the fat tail, the fat that covers the entrails,
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American Standard Version
And he shall offer of it all the fat thereof: the fat tail, and the fat that covereth the inwards,
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World English Bible Messianic
He shall offer all of its fat: the fat tail, and the fat that covers the innards,
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Geneva Bible (1599)
All the fat thereof also shall he offer, the rumpe, and the fat that couereth the inwardes.
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Young's Literal Translation
and all its fat he bringeth near out of it, the fat tail, and the fat which is covering the inwards,
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See also
Exodus 29:13Leviticus 3:15Leviticus 3:16Leviticus 4:8Leviticus 4:10Psalms 51:17Leviticus 3:3
In the KJVVerse 2,883 of 31,102

Study This Verse

SUMMARY

Leviticus 7:3 provides specific divine instructions regarding the peace offering, detailing which parts of the sacrificial animal—specifically the fat, including the fatty tail (rump) and the fat covering the internal organs—were to be exclusively offered to the Lord. This command underscores God's holiness, His demand for the choicest parts, and the meticulous precision required in Israelite worship, signifying complete dedication and the acceptance of the offering as a "food offering" to God.

CONTEXT

  • Literary Context: Leviticus 7:3 is situated within a larger section of Leviticus (chapters 6-7) that elaborates on the laws of various sacrifices, building upon the foundational descriptions in Leviticus 1-5. While Leviticus 6 focuses on the burnt, grain, sin, and trespass offerings, chapter 7 provides further regulations, particularly for the priests' portions and the proper handling of the sacrifices. Verse 3 specifically addresses the peace offering (shelamim), introduced in Leviticus 3, which was unique among the sacrifices as it involved a communal meal shared by the worshipper, the priest, and God. Unlike the burnt offering, which was entirely consumed on the altar, or the sin offering, which focused on expiation, the peace offering was typically an expression of thanksgiving, a fulfillment of a vow, or a voluntary offering of fellowship. Within this context, the command to offer "all the fat thereof" highlights the specific, non-consumable portion reserved solely for the Lord, emphasizing His preeminence even in an offering designed for shared communion.
  • Historical & Cultural Context: In ancient Israelite society, fat was highly prized, representing the richest, most vital, and most flavorful part of an animal. It was a symbol of abundance, health, and prosperity. The specific mention of "the rump" (the fatty tail of certain sheep breeds, like the fat-tailed sheep common in the Near East) further emphasizes the offering of the most valuable and desirable portions. The prohibition against human consumption of this particular fat, as explicitly stated in Leviticus 7:23-25, reinforces its sacred status and exclusive dedication to Yahweh. This cultural understanding of fat as the "best" part elevates the significance of its offering: it was not merely a ritualistic act but a tangible expression of giving God the choicest and most valuable aspects of one's possessions, symbolizing a complete and unreserved devotion. This practice was deeply embedded in the sacrificial system, which served as the primary means of approaching God and maintaining covenant relationship in ancient Israel.
  • Key Themes: Leviticus 7:3 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of God's Holiness and His Demand for Purity. The meticulous instructions for separating the fat underscore that God is set apart and requires a distinct standard of worship. Secondly, it highlights the theme of Sacrifice and Atonement, even within the peace offering, by emphasizing the precise dedication of specific parts to God as an act of worship and reconciliation. This points to the idea that access to God is on His terms. Thirdly, the verse contributes to the theme of Covenant Relationship and Obedience, as the detailed commands serve as a means for Israel to maintain their covenant with Yahweh through faithful adherence to His revealed will. Finally, it subtly foreshadows the concept of Giving One's Best to God, a principle that transcends the sacrificial system and applies to all aspects of life, as seen in later biblical teachings on offerings and worship.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Offer (Hebrew, qârab', H7126): This primitive root means "to approach" or "to bring near," and causatively, "to offer" or "present." In the context of sacrifice, it denotes the act of bringing an animal or its parts close to the altar, signifying dedication and presentation to God. It implies an intentional act of drawing near to the divine presence through the prescribed ritual, highlighting the purpose of the sacrifice as a means of communion and worship.
  • Fat (Hebrew, cheleb', H2459): This term specifically refers to the rich, internal, abdominal fat and suet of an animal, distinct from muscle tissue or general grease. In ancient Israelite culture, chelev was considered the choicest and most valuable part, symbolizing richness, vitality, and health. Its exclusive dedication to God in sacrifices, and the strict prohibition against its consumption by humans (Leviticus 7:23), underscored its sacred status and God's right to the very best. It represented the essence and strength of the animal, thus signifying the worshiper's offering of their utmost to God.
  • Rump (Hebrew, ʼalyâh', H451): This refers specifically to the large, fatty tail of certain breeds of sheep, particularly the fat-tailed sheep prevalent in the Middle East. This tail could weigh a significant amount and was considered a delicacy and a highly prized part of the animal due to its rich fat content. Its inclusion in the list of parts to be offered to God further emphasizes the principle of giving the most valuable and desirable portions of the sacrifice, reinforcing the idea that God deserves the "best of the best."

Verse Breakdown

  • "And he shall offer of it all the fat thereof;": This clause establishes the central command: the worshiper (or the priest on behalf of the worshiper) must present the entirety of the animal's fat. The phrase "all the fat thereof" is emphatic, leaving no room for partiality. It signifies a complete dedication of the most valuable part to God, highlighting His demand for total consecration and the highest quality in worship. This act was a core component of the "food offering" (אִשֶּׁה, ishsheh) to the Lord, indicating its acceptance and pleasing aroma.
  • "the rump,": This specifies the first particular type of fat to be offered. As discussed, the "rump" or fatty tail (alyah) was a highly valued and substantial part of certain sheep. Its explicit mention underscores the meticulous nature of God's instructions for the sacrificial system, ensuring that even the most prized and culturally significant fatty portions were reserved for Him. This detail reinforces the theme of giving God the "choicest" and most esteemed elements of the offering.
  • "and the fat that covereth the inwards,": This second specification clarifies that not only the external, prominent fatty tail but also the internal visceral fat—that which envelops the organs such as the kidneys, liver, and intestines—must be offered. This demonstrates the comprehensive nature of the command: all internal fat, which was also considered rich and vital, was to be separated and dedicated to God. This detail ensures that the offering of fat was complete and thorough, leaving no valuable fatty portion for human consumption, thereby maintaining the sanctity and exclusivity of God's portion.

Literary Devices

Leviticus 7:3 primarily employs Prescriptive Language and Detailed Specification, characteristic of the legal and ritual texts within the Pentateuch. The verse functions as a direct command, laying out precise instructions for the handling of the peace offering. This exactitude underscores the divine authority behind the Law and the necessity of strict adherence in worship. Furthermore, the selection of "the fat," "the rump," and "the fat that covereth the inwards" serves as powerful Symbolism. The fat, being the richest and most vital part of the animal, symbolizes the "best" or "choicest" portion. By reserving this for God, the text communicates the theological principle that God deserves our highest reverence, our most valuable possessions, and the very essence of our devotion. The meticulous detail also highlights a form of Metonymy, where "the rump" stands for the entire fatty tail, emphasizing a specific, culturally significant part of the offering.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:3, with its precise instructions for offering the fat, powerfully conveys several enduring theological truths. Firstly, it underscores God's absolute holiness and His demand for the best from His people. The fat, being the richest and most highly valued part of the animal, symbolizes the choicest of one's possessions and the essence of life itself. By reserving this exclusively for Himself, God teaches that He is worthy of our utmost devotion and that true worship involves giving Him our "firstfruits" and our very best, not merely our leftovers. Secondly, the meticulous detail highlights the importance of divine prescription and obedience in approaching a holy God. Worship is not to be arbitrary but conducted according to His specific commands, emphasizing that our relationship with God is predicated on humble submission to His revealed will. Finally, in the context of the peace offering, the burning of the fat on the altar, creating a "sweet savour," contributed to the overall purpose of facilitating fellowship and peace between God and His people, signifying the offering's acceptance and the worshiper's complete dedication.

REFLECTION AND APPLICATION

While the literal offering of animal fat is no longer practiced under the New Covenant, the profound principles embedded in Leviticus 7:3 remain profoundly relevant for contemporary believers. The command to give God "all the fat thereof" challenges us to examine the quality and extent of our devotion in every area of life. It calls us to offer our "best" to God—not just what is convenient or leftover, but our prime time, our most fervent energy, our most significant resources, and our deepest affections. This means prioritizing God in our schedules, dedicating our most creative talents to His service, and giving generously from our financial abundance with a cheerful heart. It also speaks to the internal disposition of our hearts: are we holding back the "best" parts of ourselves—our hidden sins, our unyielded ambitions, our deepest fears—or are we presenting our whole selves as a living sacrifice, holy and pleasing to God? This verse invites us to a life of wholehearted consecration, where every aspect of our being is offered in worship and obedience to the One who gave His very best for us.

Questions for Reflection

  • What are the "fat" or "choicest parts" of my life (time, talent, resources, affections) that I am currently holding back from God?
  • How can I practically demonstrate a more "wholehearted" offering of myself to God in my daily life, moving beyond mere convenience or obligation?
  • In what areas of my spiritual discipline (prayer, Bible study, service) can I commit to giving God my "best" rather than my leftovers?

FAQ

Why was the fat specifically reserved for God and forbidden for human consumption?

Answer: The fat was reserved for God because it was considered the richest, most valuable, and most vital part of the animal in ancient Israelite culture. By dedicating it exclusively to Him, it symbolized giving God the "best" and the "choicest" of the offering, underscoring His supreme holiness and worthiness of the highest honor. The prohibition against human consumption, explicitly stated in Leviticus 7:23-25, further emphasized its sacred status. It was considered "food of the offering made by fire to the Lord" (Leviticus 3:11), signifying its acceptance and pleasing aroma to God, and distinguishing the sacred from the common. This separation reinforced the covenant relationship and God's unique claim over His people and their worship.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:3, with its emphasis on offering the choicest fat to the Lord, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrificial system, including the peace offering, was a shadow pointing to the reality found in Christ (Hebrews 10:1). Jesus did not offer the fat of animals; rather, He offered Himself as the perfect, unblemished Lamb of God, the ultimate and most valuable sacrifice. He gave not merely the "fat" but His very life, His perfect obedience, and His spotless righteousness, which are infinitely more precious than any animal offering. His sacrifice on the cross was the "sweet-smelling aroma" (Ephesians 5:2) that perfectly pleased God, fulfilling the symbolic burning of the fat on the altar. Through His one, perfect, and complete offering, Jesus established true and lasting peace, providing genuine fellowship with God that the peace offerings only foreshadowed. We now approach God not through the blood of bulls and goats, but through the precious blood of Christ, who gave His all so that we might have full access to the Father (Hebrews 10:19-20). He is the "best" offering, the "choicest" part, given once for all time.

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Commentary on Leviticus 7 verses 1–10

Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev 7:10.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Pacian of BarcelonaAD 391
What is the tail, except the end of the body? And that man sacrifices well who continues his offering of good works right to the end of the required action. So the tail of a beast must be offered on the altar so that we will carry out to the end every good work that we begin. Exposition of the Old and New Testament, Leviticus
PateriusAD 606
EXPOSITION OF THE OLD AND NEW TESTAMENT, LEVITICUS 7
What is the tail, except the end of the body? And that man sacrifices well who continues his offering of good works right to the end of the required action. So the tail of a beast must be offered on the altar so that we will carry out to the end every good work that we begin.
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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