What number verse is Leviticus 7:4 in the Bible?

Leviticus 7:4 is the 2,884th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 7:4 sits at position 2,884.

Translation

King James Version

And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is 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 that is 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 is to be removed 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, shall he take away;

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Geneva Bible (1599)

After he shall take away the two kidneis, with 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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Study This Verse

SUMMARY

Leviticus 7:4 meticulously details the specific internal organs and fat—the two kidneys, the fat on them by the flanks, and the fatty lobe (caul) above the liver—that were to be removed from the sacrificial animal and presented to the Lord through burning on the altar. This instruction, part of the broader regulations for the peace offering, underscores the divine claim over the choicest and most vital parts of the sacrifice, symbolizing complete dedication and the sacred distinction of God's portion within the communal meal shared by the worshiper, the priest, and God.

CONTEXT

Literary Context: Leviticus 7:4 is nestled within the detailed regulations for the peace offering, specifically addressing the priest's duties regarding the Lord's portion. The broader context of the peace offering is established in Leviticus chapter 3, which outlines its general procedure and purpose. Leviticus 7:1-10 then elaborates on the priest's specific share and handling of various offerings, including the peace offering. Verse 4, therefore, precisely details the internal components of the peace offering that are to be consecrated to God through burning on the altar, serving as a continuation and refinement of the foundational laws. This meticulous instruction immediately precedes further prohibitions regarding the consumption of fat and blood, a consistent theme throughout the sacrificial system, emphasizing the sanctity of God's portion and the purity required of the worshiper, as seen in Leviticus 7:23-27.
Historical & Cultural Context: In ancient Israel, and indeed across many ancient Near Eastern cultures, the act of sacrifice was central to worship and covenant relationship. The peace offering was unique among the Israelite sacrifices in that it was a communal meal, signifying fellowship and communion between God, the priest, and the worshiper. However, even within this shared meal, certain parts were unequivocally designated as God's alone. Fat was universally considered the richest, most valuable, and often the most delicious part of an animal, symbolizing the "best" of the offering. By reserving the fat and vital internal organs—like the kidneys and the fatty caul of the liver—for burning on the altar, the Israelites acknowledged God's supreme sovereignty and His right to the prime portions. This practice also reinforced the concept of holiness and the sacred distinction between the divine and the human, emphasizing that God's portion was to be treated with utmost reverence and not consumed by man, as explicitly commanded in Leviticus 3:17 and Leviticus 7:23.
Key Themes: Leviticus 7:4 significantly contributes to several key themes pervasive throughout the book of Leviticus. Foremost is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to approach Him in a manner that reflects His sacred nature. The meticulous instructions for separating the choicest parts underscore the theme of Divine Sovereignty, asserting God's ultimate ownership and His right to the "first and best" of all offerings. This verse also highlights Atonement and Reconciliation, as the peace offering, while primarily a fellowship offering, still pointed to the need for proper relationship with God, maintained through prescribed rituals. Finally, the detailed anatomical specifications reinforce the theme of Obedience and Meticulous Adherence to Divine Law, showcasing that genuine worship requires precise conformity to God's revealed will, leaving no room for human interpretation or deviation, a principle seen throughout the sacrificial system (e.g., Leviticus 10:1-2).

EXPOSITION AND ANALYSIS

Key Word Analysis

Kidneys (Hebrew, kilyâh', H3629): This term refers to the kidneys as essential organs. Figuratively, in ancient Hebrew thought, the kidneys (and often the "reins" or inward parts) were associated with the deepest emotions, intentions, and the seat of one's conscience or innermost being. In the context of sacrifice, their inclusion alongside the fat emphasizes the offering of the animal's vital essence and its most profound internal components to God, signifying a complete and heartfelt dedication.
Fat (Hebrew, cheleb', H2459): This word signifies the richest, choicest, or best part of an animal. In the Mosaic sacrificial system, fat was consistently designated as the Lord's exclusive portion. Its burning on the altar represented a complete dedication and a fragrant aroma pleasing to God, symbolizing the offering of the very best to the Divine, contrasting sharply with the prohibition against its consumption by the Israelites.
Caul (Hebrew, yôthereth', H3508): This term specifically refers to the fatty lobe or membrane that covers the liver. Its inclusion with the kidneys and other fat underscores the meticulous nature of the divine instructions and the comprehensive dedication of the animal's most vital and rich internal components to God. It represents another prime, fatty portion reserved exclusively for the Lord.
Take away (Hebrew, çûwr', H5493): This verb means to turn off or remove. In this context, it denotes the priestly action of carefully separating these specific designated parts from the rest of the animal. This act of "taking away" signifies their exclusive consecration to the Lord, setting them apart for burning on the altar as His special portion.

Verse Breakdown

"And the two kidneys, and the fat that [is] on them": This specifies the first set of internal organs and their surrounding fat to be dedicated. The mention of "two" emphasizes completeness. The kidneys, as vital organs, signify the offering of the animal's core vitality. The fat associated with them, being the richest part, further emphasizes the quality and richness of the offering, highlighting that God receives the prime portion.
"which [is] by the flanks": This clarifies the precise anatomical location of this specific fat, indicating the substantial and choice fat found around the loins or lower back. This detail underscores the meticulous nature of the instructions and the specific anatomical parts required for the sacred offering, ensuring no ambiguity in the ritual.
"and the caul [that is] above the liver, with the kidneys": This adds the fatty membrane covering the liver to the list of dedicated parts. The phrase "with the kidneys" (or "he shall remove them with the kidneys") serves to group these specific internal fatty portions together as the Lord's exclusive share, emphasizing their removal and burning as a single, sacred act. This reinforces the comprehensive nature of the offering of vital and rich components.
"it shall he take away": This concluding phrase signifies the priest's specific and mandatory action of separating these designated parts from the rest of the animal. This act of removal is crucial for their exclusive presentation on the altar to the Lord, underscoring the divine claim over these consecrated portions.

Literary Devices

Specificity is paramount in Leviticus 7:4, reflecting the divine demand for precise adherence to sacrificial protocols. The detailed enumeration of "the two kidneys," "the fat that is on them," "by the flanks," and "the caul that is above the liver" leaves no room for ambiguity, underscoring the meticulous nature of God's instructions for worship. This precise language ensures ritual purity and proper dedication. Symbolism is also profoundly evident, as the burning of the fat and vital organs on the altar symbolizes the offering of the animal's "best" and most essential parts to God. In ancient Israelite culture, fat represented richness, prosperity, and the choicest portion, making its dedication a profound act of worship and an acknowledgment of God's supreme worthiness. The internal organs, while anatomical, also subtly symbolize the innermost being, thus pointing to a complete and heartfelt offering from the worshiper.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:4 powerfully illustrates the theological principles of God's holiness, His absolute sovereignty, and the requirement for complete dedication in worship. By reserving the choicest and most vital parts of the animal—the fat and specific internal organs—for Himself, God underscores that He is worthy of the "first and best" of all offerings. This divine claim over the prime portions establishes a clear distinction between the sacred and the common, reinforcing the truth that true worship involves a sacrificial giving of what is most valuable, not merely what is convenient or leftover. It teaches that our devotion to God must be wholehearted, reflecting His supreme worthiness and our humble submission to His divine authority. This principle extends beyond the literal sacrifice to encompass all aspects of life consecrated to God.

REFLECTION AND APPLICATION

While the literal practice of animal sacrifice has been fulfilled and superseded by Christ's singular offering, the enduring principles embedded in Leviticus 7:4 remain profoundly relevant for believers today. This verse challenges us to consider what "the best" means in the context of our own lives and how we are truly offering it to God. It calls us to a radical dedication, inviting us to present our "kidneys"—our innermost thoughts, desires, and motivations—and our "fat"—our choicest talents, resources, time, and energy—as a living sacrifice. This means prioritizing God in our finances, dedicating our gifts to His service, and surrendering our deepest ambitions to His will. Just as the ancient Israelite was called to meticulously separate and offer the most vital parts of the animal, we are called to intentionally and joyfully consecrate our entire being to the Lord, recognizing that He deserves nothing less than our complete and unreserved devotion. This act of consecration transforms our daily lives into acts of worship, reflecting a heart fully surrendered to His divine will.

Questions for Reflection

What are the "choicest parts" of my life (time, talent, treasure, affections) that I am called to offer to God today?
In what areas of my life might I be holding back "the fat" from God, offering only what is convenient or leftover?
How does the meticulous detail of this ancient law inspire me to be more intentional and reverent in my personal worship and dedication to God?

FAQ

Why were these specific internal organs and fat designated as God's portion?

Answer: These specific parts—the two kidneys, the fat on them by the flanks, and the caul over the liver—were designated as God's exclusive portion primarily for symbolic and theological reasons. In ancient Israelite culture, fat (Hebrew, cheleb) was considered the richest, most valuable, and choicest part of an animal, symbolizing the "best" of the offering. By reserving it for burning on the altar, God emphasized His supreme worthiness and His right to the prime elements of the sacrifice. The kidneys, often associated with the innermost being or the seat of emotions in Hebrew thought, along with the fatty caul, represented the vital essence of the animal. This meticulous instruction underscored God's holiness, the sacred distinction between Him and humanity, and the requirement for a complete and unreserved dedication in worship, as reiterated in passages like Leviticus 3:17 and Leviticus 7:23. These portions, consumed by fire, ascended as a "sweet aroma" to the Lord, signifying a pleasing and complete offering.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:4, with its precise instructions for dedicating the choicest and most vital parts of the peace offering to God, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the Lamb of God, whose sacrifice was not merely the "best" of an animal, but the offering of His very self—His perfect, sinless life, His innermost being, and His complete and unreserved obedience—as the ultimate peace offering, reconciling humanity to God. Just as the fat and vital organs were wholly consumed by fire on the altar as a fragrant aroma to the Lord, so too did Christ offer His entire being, a spiritual aroma of perfect obedience and love, on the cross. His sacrifice was a complete dedication, not just of external actions, but of His deepest intentions and His very lifeblood, fulfilling the symbolic purity and wholeness demanded by the Law. Through His single, perfect offering, as described in Hebrews 9 and Hebrews 10, Christ provided the true and lasting communion with God that the peace offering foreshadowed. He is the one who "takes away the sin of the world" (John 1:29), enabling believers to present their own lives as a "living sacrifice" (Romans 12:1), consecrated and acceptable to God through Him.

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Commentary on Leviticus 7 verses 1–10

1 ¶ Likewise this is the law of the trespass offering: it is most holy.

2 In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.

3 And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,

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

5 And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering.

6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.

7 As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.

8 And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.

9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it.

10 And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.

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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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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