Leviticus 3 9

Leviticus 3:9 kjv

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,

Leviticus 3:9 nkjv

'Then he shall offer from the sacrifice of the peace offering, as an offering made by fire to the LORD, its fat and the whole fat tail which he shall remove close to the backbone. And the fat that covers the entrails and all the fat that is on the entrails,

Leviticus 3:9 niv

From the fellowship offering you are to bring a food offering to the LORD: its fat, the entire fat tail cut off close to the backbone, the internal organs and all the fat that is connected to them,

Leviticus 3:9 esv

Then from the sacrifice of the peace offering he shall offer as a food offering to the LORD its fat; he shall remove the whole fat tail, cut off close to the backbone, and the fat that covers the entrails and all the fat that is on the entrails

Leviticus 3:9 nlt

The priest must present the fat of this peace offering as a special gift to the LORD. This includes the fat of the broad tail cut off near the backbone, all the fat around the internal organs,

Leviticus 3 verses

Leviticus 3 9 Meaning

Leviticus 3:9 describes a specific part of the sheep—the fat tail and particular internal fat—to be set aside and burned as a "food offering" to the Lord in the context of a peace offering. This intricate instruction underscores the principle of offering the most esteemed parts to God, symbolizing reverence, dedication, and the pursuit of holiness. It highlights that certain, valuable portions of the offering were exclusively designated for divine acceptance, not for human consumption, signifying His supreme sovereignty and sanctity.

Leviticus 3 9 Context

Leviticus 3 details the regulations concerning the peace offering (Hebrew: zevach ha-shemalim), a voluntary offering given to God to express gratitude, fulfill a vow, or simply out of freewill. Unlike other offerings like the burnt offering (where the whole animal was consumed by fire) or sin offering (focused on atonement), the peace offering involved communal sharing: parts for the Lord (fat, kidneys), parts for the officiating priests, and the remaining meat for the offerer and their family to eat in a sacred meal. This shared meal symbolized reconciliation, fellowship, and covenant peace with God. Verses 6-11 specifically describe the peace offering of a sheep. The instruction in verse 9 defines the precise and valuable components of the sheep that were exclusively for the Lord, ensuring that even in an offering meant for celebration and sharing, God's supremacy and special portion were recognized. Historically, these instructions were vital for maintaining holiness in the Tabernacle worship and distinguishing Israel's worship from pagan practices, where such detailed and specific allocations for deity were unique.

Leviticus 3 9 Word analysis

• And from the sacrifice: (וּמִזֶּבַח - u-mizevach) Introduces the specific offering type. זֶבַח (zevach) broadly means "sacrifice," specifically referring to animal sacrifice often associated with a feast or meal, fitting the peace offering.
• of the peace offering: (הַשְּׁלָמִים - ha-shemalim) שְׁלָמִים (shemalim) derives from שׁלם (shalom), meaning "peace," "wholeness," or "completion." It signifies fellowship, well-being, and reconciliation between God and humanity.
• he shall bring: (וְהִקְרִיב - v'hiqriv) Literally, "he shall cause to approach" or "offer." This verb (Hiphil of קרב - qarab) denotes the act of presenting something to God in the tabernacle/temple. It emphasizes the active role of the worshiper in performing the sacrifice through the priest.
• as the LORD's food offering: (אִשֶּׁה לַיהוָה - ishsheh laYHWH)
  • אִשֶּׁה (ishsheh): This term, commonly translated "food offering" or "fire offering," indicates something burned on the altar for the Lord. It originates from a root related to "fire" (אֵשׁ - esh). It denotes a pleasing, dedicated portion for God, not that God literally consumes food, but as a symbolic expression of devotion and divine acceptance.
  • לַיהוָה (laYHWH): "To the LORD," affirming divine ownership and dedication to the covenant God of Israel.
• its fat tail: (אֶת-אַלְיָתוֹ - et-alyato) אַלְיָה (alyah) refers to the distinctive large, fatty tail of certain sheep breeds (e.g., Ovis aries laticaudata) common in the ancient Near East. This tail was considered a delicacy and highly prized, signifying the choicest portion due to its richness.
• cut off close to the backbone: (תְמִימָה לְעֻמַּת הֶעָצֶה - temimah le'umat he'atzah)
  • תְמִימָה (temimah): Here, means "entirely removed" or "complete," emphasizing a clean and precise separation of the fat tail from the animal.
  • הֶעָצֶה (he'atzah): Refers to the sacrum or the large triangular bone at the base of the spine, linking the fat tail to the body. This specific instruction ensured no part of the valuable fat tail was withheld.
• and all the fat that covers the entrails: (וְאֵת כָּל-הַחֵלֶב הַמְכַסֶּה אֶת-הַקֶּרֶב - v'et kol-ha-chelev ham'kasseh et-haqerev)
  • כָּל-הַחֵלֶב (kol-ha-chelev): "All the fat." חֵלֶב (chelev) often denotes the best, richest part, not just adipose tissue.
  • הַמְכַסֶּה (ham'kasseh): "That covers," referring to the omentum and other fatty membranes.
  • הַקֶּרֶב (haqerev): "The entrails" or "inwards." This includes the visceral fat, highly prized for its flavor and caloric value.
• and all the fat that is on the entrails: (וְאֵת כָּל-הַחֵלֶב אֲשֶׁר עַל-הַקֶּרֶב - v'et kol-ha-chelev asher 'al-haqerev) A slight linguistic variation perhaps to emphasize comprehensive removal of all the internal fat, whether directly covering organs or attached to them. This might include mesenteric fat or other fatty deposits associated with the viscera.

Words-Group Analysis:

• "Its fat tail, cut off close to the backbone, and all the fat that covers the entrails, and all the fat that is on the entrails": This detailed list highlights God's demand for specificity and thoroughness in worship. It emphasizes that the most desirable, nutritionally dense, and economically valuable parts were to be separated for Him. This underscores the theological principle of offering the very "best" to God, representing the wholehearted devotion of the worshiper. The fat's sanctity, often associated with life-giving energy and richness in ancient thought, further elevated its offering.

Leviticus 3 9 Bonus section

• The Specificity of the Fat Tail: The alyah (fat tail) points exclusively to specific breeds of sheep (e.g., Awassi or fat-tailed sheep) prevalent in the Middle East, known for accumulating a significant amount of rich fat in their tail area (sometimes weighing several kilograms). Its mention underscores the historical and geographical context of these regulations, demonstrating God's meticulous instructions within the available animal husbandry of the time.
• Cultural Significance of Fat: Beyond its economic and culinary value, fat often symbolized richness, prosperity, and the essence of life in ancient cultures. Offering the fat, therefore, was equivalent to offering the essence or "cream of the crop" of the offering, reinforcing the idea of dedicating the peak of one's resources and efforts to God.
• Hygiene and Health Implications (Speculative): While the primary reasons were spiritual and theological, it is often noted that ancient Israelites practiced what would today be seen as advanced hygiene and dietary laws. Some scholars suggest the command to burn fat might have had secondary health benefits related to food preparation and reducing the consumption of animal fats, though the main theological purpose remains paramount.

Leviticus 3 9 Commentary

Leviticus 3:9 precisely instructs the Israelite worshiper concerning the sheep's specific parts to be offered in a peace sacrifice to the Lord. The focus on "fat tail" and the extensive internal "fat" is significant: in the ancient Near East, fat was considered the choicest, most valuable, and savory part of an animal. Therefore, designating these portions exclusively for God via burning as an "ishsheh" (food/fire offering) signified offering the absolute best.

This was not a practical need for God but a theological demonstration. It served to teach the Israelites about God's absolute sovereignty and holiness—what belonged uniquely to Him and what could be consumed by humans. The burning of the fat would release a pleasing aroma (reʾach nichoach) to the Lord, indicating divine acceptance and pleasure in the worshiper's obedience and dedication. Furthermore, the detailed instructions promoted reverence and precision in worship, guarding against casual or negligent approaches to the sacred. The prohibition of consuming the fat elsewhere (Lev 7:23-25) cemented its special status. In its typology, this points towards the New Testament reality where believers are called to offer themselves wholly—their best—as living sacrifices (Rom 12:1) to Christ, whose ultimate, perfect self-offering (Eph 5:2) fully pleased God and superseded the need for animal sacrifices.