The Peace-Offering

1. And if his oblation] This clause introducing the Peace-Offering corresponds to Leviticus 1:3 which stands at the beginning of the regulations for the Burnt-Offering.

The Peace-Offering may be either male or female, (a) of the herd (Leviticus 3:1-5) or of the flock either (b) a lamb (Leviticus 3:7-11), or (c) a goat (Leviticus 3:12-16). The age is not specified. The procedure should be carefully compared with that for the Burnt-Offering in ch. 1. There is nothing corresponding to the last clauses of Leviticus 1:3-4 referring to acceptance and atonement.

3. The portions of the Peace-Offering taken for sacrifice are described in Leviticus 3:3-4; Leviticus 3:9-10; Leviticus 3:14-15 in almost identical words. In the case of the lamb the fat tail entire was also burnt (Leviticus 3:9). The sheep of Palestine have a broad fatty excrescence on the tail, used now in cooking instead of butter. This was not to be eaten but taken away hard by the backbone and offered. The Heb. word (’alyah) occurs Leviticus 3:9 (see note), and Leviticus 7:3, Leviticus 8:25, Leviticus 9:19; Exodus 29:22 only in MT. But (see on Leviticus 3:9) it should also be read in 1 Samuel 9:24. The A.V. has rump in all these places. As the parts sacrificed were different for the lamb and the goat, it was necessary to treat each case separately; hence the subdivision is not exactly the same as in ch. 1.

the fat that covereth the inwards] By this is probably meant the membrane which covers the intestines, and is called the great omentum. Thick pieces of fat are found adhering to it, if the animal is healthy and well fed. Pieces of fat are also found on the intestines, and these are described as the fat that is upon the inwards.

4. the two kidneys, and the fat … by the loins] Between the kidneys and the backbone are thick layers of fat. These may be seen in the carcases of sheep and lambs in butchers’ shops; the omentum and the liver are generally removed before they are exposed for sale.

the caul upon the liver] Here and in Leviticus 3:10; Leviticus 3:15, Leviticus 4:9, Leviticus 7:4; Exodus 29:13; the caul of the liver Exodus 29:22; Leviticus 8:16; Leviticus 8:25; Leviticus 9:19; the caul from the liver Leviticus 9:10. The Heb. word translated ‘caul’ occurs only in these passages, and A.V. has the preposition ‘above’ in all of them. By ‘caul’ is here meant the membrane known as the small omentum, which covers the liver, the reticulum jecoris of Vulg. Jerome probably obtained the meaning from his Hebrew teachers. Mediaeval Jewish commentators interpret in the same way, or, as A.V. mg. renders, ‘midriff.’

But Moore in Enc. Bib. iv. p. 420 b had expressed his opinion that the lobus caudatus of the liver is the part indicated by the Heb. text. In an Article contributed to Orient. Studien Th. Nöldeke gewidmet (1906) ii. 761 ff. he examined fully the renderings of the LXX. and other versions, quotations from the Mishna and other Jewish authorities, and shewed that the oldest tradition supported this interpretation. The Heb. literally translated is the redundance upon the liver which he shall take away along with the kidneys. Something connected with the liver, but in the nature of an appendage, which can be removed when the kidneys with the fat enclosing them are taken away, is indicated. From the right lobe of the liver of a sheep projects upwards an excrescence like a finger lying close to the right kidney fat, reaching about halfway up the kidney, which can easily be separated from the liver when the kidney with its surrounding fat is removed according to the directions in Leviticus 3:3-4. It is called (Tal. Bab. Tamid 31 a) ‘the finger of the liver,’ a more descriptive title than ‘the nut,’ given to it by the modern butcher. Anatomists call it lobus caudatus, and it appears to be clearly indicated by the Heb. yôthéreth, redundance, and the directions which imply its proximity to the kidney.

The LXX. translate, ὁ λοβός, and as there are several lobes in the liver, this was by some interpreted to mean the great upper lobe. But Greek writers who refer to divination by means of the liver (Eurip. Electra, 827 f., Aesch. Eumen. 155 f., Prom. Vinc. 509 f., and other references in Moore’s Article) employ λοβός to denote lobus caudatus, which was observed with special care by the haruspex. Latin writers employ the phrase caput jecoris, and Cicero, de Divin. ii. 13 says that it is regarded as a most unfavourable omen if this part of the liver is not found. When Agesilaus (Xen. Hellenica, iii. 4. 15) desired to know whether the omens were favourable to an advance with his army, the animal’s liver was found defective in this respect; whereupon he retreated to the coast. The renderings of Targ. and Peshitto (for which see Moore) confirm the conclusions already drawn.

For the significance of the parts reserved for sacrifice, as the seat of life and passions, see Rel. Sem.2 pp. 379 f. The agreement between Semite, Greek, and the aboriginal Australian as there shewn should be particularly noted.

The description given above applies to the carcase of a sheep as exposed in the shops with the head downwards. The liver with the lobus caudatus has been removed, but the place where it rested against the right kidney can be seen. The ‘right’ is that opposite to the right hand of the person looking at it, and is the right side of the sheep when alive and on its legs; ‘upwards’ would then be ‘horizontally.’

It is interesting to note that earlier English versions observe the distinction of prepositions as in R.V. and though in Exodus 29 they render ‘the kal of the lyver,’ they have the word ‘ab(o)unda(u)nce,’ with variation of spelling, instead of ‘kal’ in Lev. The Bishops’ Bible (1568) has ‘kall’ throughout.

5. on the altar upon the burnt offering] The remains of the daily Burnt-Offering were not removed till the following morning, when a fresh Burnt-Offering was placed on wood kindled from the fire of yesterday. The fat parts of the Peace-Offering were placed upon the Burnt-Offering of the day. Cp. Leviticus 6:12.

9. The fat tail here reserved for sacrifice was regarded as a delicacy, and set before Saul. In 1 Samuel 9:24 for ‘that which was upon it’ should be read ‘the fat tail’; see Driver in loc., and note on Exodus 29:22.

the backbone] The Heb. word occurs here only.

11. the food of the offering made by fire] bread, R.V. mg. So in Leviticus 3:16.

It is to be noted that in chs. 1–3 how the sacrifices are to be offered is prescribed but not when. Further regulations are found in ch. 7 and Numbers 15 about the minḥah and Drink-Offering.

17. Fat and blood forbidden

The prohibition is repeated more fully in Leviticus 7:23-27; cp. Leviticus 17:10 f. Note the 2nd pers. plur., and for the expression ‘a perpetual statute, etc.’ cp. Leviticus 23:14; Leviticus 23:21; Leviticus 23:31; Exodus 12:14; Exodus 12:17; Exodus 12:24.