Leviticus 3:3 kjv
And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,
Leviticus 3:3 nkjv
Then he shall offer from the sacrifice of the peace offering an offering made by fire to the LORD. The fat that covers the entrails and all the fat that is on the entrails,
Leviticus 3:3 niv
From the fellowship offering you are to bring a food offering to the LORD: the internal organs and all the fat that is connected to them,
Leviticus 3:3 esv
And from the sacrifice of the peace offering, as a food offering to the LORD, he shall offer the fat covering the entrails and all the fat that is on the entrails,
Leviticus 3:3 nlt
The priest must present part of this peace offering as a special gift to the LORD. This includes all the fat around the internal organs,
Leviticus 3 3 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 3:16 | "And the priest shall burn them on the altar as a food offering...All fat is the Lord's." | God claims all fat as holy. |
| Lev 7:23 | "You shall eat no fat, of ox or sheep or goat." | Direct prohibition against eating animal fat. |
| Lev 7:25 | "Whoever eats the fat of an animal from which a food offering...is offered to the Lord shall be cut off..." | Consequence for disobeying fat prohibition. |
| Lev 1:9 | "The priest shall burn all of it on the altar, as a burnt offering...a food offering to the Lord." | Similar instruction for burnt offering (fat included). |
| Exod 29:13 | "You shall take all the fat that covers the entrails, and the appendage of the liver..." | Instruction for anointing offerings. |
| Num 18:17 | "But the firstborn of a cow or the firstborn of a sheep or the firstborn of a goat...you shall burn their fat on the altar." | Priestly dues, reiterates burning fat. |
| Deut 18:3 | "This shall be the priests' due...the shoulder, the two cheeks, and the stomach." | Highlights priests' portion, distinct from God's. |
| Lev 7:11-18 | "This is the law of the sacrifice of peace offerings..." | Laws concerning different kinds of peace offerings. |
| 1 Kgs 8:63 | "And Solomon offered as peace offerings...twenty-two thousand oxen and a hundred and twenty thousand sheep." | Example of large-scale peace offering. |
| Judges 20:26 | "Then all the people...wept...and offered burnt offerings and peace offerings before the Lord." | Peace offering in context of national reconciliation. |
| Psa 116:17 | "I will offer to you the sacrifice of thanksgiving..." | Connection to "peace offering" as a thanksgiving offering. |
| Isa 53:10 | "But it was the will of the Lord to crush him...making his soul an offering for guilt." | Prophetic shadow of Christ's sacrificial offering. |
| Rom 12:1 | "Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship." | NT fulfillment – offering our "best" (our lives). |
| Heb 9:14 | "How much more will the blood of Christ...purify our conscience from dead works to serve the living God." | Christ's sacrifice is superior, eternal offering. |
| Heb 10:10-14 | "By that will we have been sanctified through the offering of the body of Jesus Christ once for all." | Christ's perfect, singular sacrifice ends need for animal offerings. |
| Phil 4:18 | "I have received full payment, and more...a fragrant offering, a sacrifice acceptable and pleasing to God." | Spiritual "sacrifices" as pleasing to God in Christ. |
| 1 Pet 2:5 | "You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ." | Believers as priests offering spiritual sacrifices. |
| Col 3:23 | "Whatever you do, work heartily, as for the Lord and not for men..." | Giving our "best" in all actions unto the Lord. |
| 2 Cor 8:12 | "For if the eagerness is there, it is acceptable according to what a person has, not according to what he does not have." | Principle of proportional giving, giving our willing "best." |
| Prov 3:9-10 | "Honor the Lord with your wealth and with the firstfruits of all your produce..." | Giving the best portion to the Lord from all possessions. |
| Gen 4:4 | "Abel also brought of the firstborn of his flock and of their fat portions." | Earliest example of offering the "fat portions." |
| Eph 5:2 | "Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God." | Christ as the ultimate fragrant offering to God. |
Leviticus 3 verses
Leviticus 3 3 Meaning
Leviticus 3:3 describes a specific command within the framework of the peace offering (also known as the fellowship offering or offering of well-being). It mandates that the offerer must present a particular portion of the sacrificed animal – the fat surrounding the internal organs – as a food offering to the Lord by fire. This verse emphasizes giving the choicest part to God, signifying devotion, covenant fidelity, and communion.
Leviticus 3 3 Context
Leviticus chapter 3 details the regulations for the zevach sh'lamim, the peace offering, distinguishing it from the burnt offering (Leviticus 1) and grain offering (Leviticus 2). Unlike the wholly burnt offering, where the entire animal was consumed by fire for God, or the grain offering, where only a portion was burned and the rest consumed by priests, the peace offering was unique. It involved a shared meal: specific fat portions and blood were given to the Lord by fire, the breast and right thigh were given to the priests, and the remaining meat was eaten by the offerer and his family/friends. This communal meal symbolized fellowship with God and each other, celebrating peace, thanksgiving, or a fulfilled vow. The offering of the fat underscored God's unique claim over the most valuable part, reflecting ancient Near Eastern cultural practices where the finest portion was offered to a deity or king. This simultaneously established distinct worship practices for Israel, emphasizing holiness and devotion to YHWH alone.
Leviticus 3 3 Word analysis
- And he shall offer: (Heb. hiqrîb - הִקְרִיב, from the root qārab, meaning "to draw near," "to bring near"). This term signifies a ceremonial presentation to God. The act of "bringing near" implies an intentional approach to the divine, emphasizing the sacred and consecrated nature of the offering. It's not merely discarding but formally presenting.
- of the sacrifice: (Heb. mizzebhaḥ - מִזֶּבַח, from zebhaḥ - זֶבַח, meaning "animal sacrifice"). This refers to the act of slaughtering an animal for cultic purposes. It highlights that the subsequent burning of fat is part of a larger, blood-shedding sacrificial act.
- of the peace offering: (Heb. hash'lamîm - הַשְּׁלָמִים). From the root shalam (שָׁלֵם), which means "to be complete," "whole," "sound," "at peace." This offering typically expresses fellowship, well-being, thanksgiving, or the fulfillment of a vow. The shared meal aspect underlines reconciliation and communion with God.
- an offering made by fire: (Heb. ʾishsheh - אִשֶּׁה). This unique Hebrew term refers specifically to a "food offering" or "burnt offering to the Lord." It denotes something consumed by fire as a sacrifice to God, indicating divine acceptance and transformation of the physical into a spiritual offering through combustion. It emphasizes the destination and purpose of the offering.
- unto the Lord: (Heb. layhovah - לַיהוָה). Directly specifies the recipient of the offering as Yahweh, the covenant God of Israel. This stresses divine proprietorship and holiness; the fat is dedicated exclusively to Him, reinforcing His ultimate sovereignty.
- the fat: (Heb. haḥelev - הַחֵלֶב). This is a crucial element. In ancient Israelite thought and many cultures, fat symbolized the best, richest, most vital, or choicest part. It was forbidden for human consumption (Lev 7:23-25) and reserved solely for God, highlighting its sacredness and the concept of giving God one's absolute best.
- that covereth the inwards: (Heb. hamkhasseh ʾeth haqerebh - הַמְכַסֶּה אֶת־הַקֶּרֶב). Ha-qerebh refers to the inner organs or entrails (heart, lungs, liver, kidneys, etc.). The "fat that covers" specifically refers to the visceral fat, often distinct from the subcutaneous fat or marbled meat fat. This precision ensures that the specified, holiest portion is rendered.
- and all the fat that is upon the inwards: (Heb. v'kol haḥelev ʾasher ʾal haqerebh - וְכָל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב). This is a reinforcing phrase, emphasizing the completeness and thoroughness with which all specified internal fat must be removed and offered. The repetition ensures no part is withheld or misinterpreted.
Leviticus 3 3 Bonus section
The Hebrew word chelev (fat) is never used metaphorically for wealth or earthly gain in the Bible, but rather literally for the internal animal fat or the finest part of something. This reinforces the idea that the offering to God is distinct and unique, not simply a general tithe or portion. The prohibition on consuming fat also highlights a health and dietary distinction from other cultures. However, the primary focus is cultic: fat was consecrated, suggesting life essence or vitality (similar to blood, which was also reserved for God), making it especially fit as an offering symbolizing the vitality of the worshiper given to God. The ʾishsheh (fire offering) concept is a significant one across Leviticus, signifying divine consumption and approval, creating a "pleasing aroma" (Lev 1:9; Eph 5:2) to the Lord, pointing typologically to Christ's perfect sacrifice which pleased the Father.
Leviticus 3 3 Commentary
Leviticus 3:3 sets forth a foundational principle of the peace offering: God's claim on the chelev (fat). This command reveals several layers of theological significance. First, it underscores the sanctity of God and His supreme ownership. By reserving the richest and most desirable part – the fat – for Himself, the Lord teaches that He is due the absolute best from His people. This portion, forbidden to humans, serves as a visible distinction between the sacred and the common, purifying the act of offering from any human self-interest or common use. Second, the act of offering by fire transforms the physical offering into a spiritual aroma, signifying divine acceptance and communion. This ritual established a symbolic meal shared between the worshipper, the priest, and God, fostering fellowship and well-being, as implied by the root of shalam. Ultimately, this verse points to the importance of wholehearted devotion and giving God our "fat"—our choicest efforts, resources, and very lives, as encouraged in the New Covenant through living sacrifices.