Exodus 29:22

29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe ¹  of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration ²  –

Leviticus 3:3-4

3:3 Then the one presenting the offering ³  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ⁴  3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ⁵ 

Leviticus 3:9-10

3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, ⁶  3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ⁷ 

Leviticus 3:14-16

3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, ⁸  3:15 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ⁹  3:16 Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma – all the fat belongs to the Lord.

Leviticus 4:8-9

4:8 “‘Then he must take up all the fat from the sin offering bull: ¹⁰  the fat covering the entrails ¹¹  and all the fat surrounding the entrails, ¹²  4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) ¹³ 

Leviticus 4:26

4:26 Then the priest ¹⁴  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ¹⁵  on his behalf for ¹⁶  his sin and he will be forgiven. ¹⁷ 

Leviticus 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ¹⁸  on his behalf and he will be forgiven. ¹⁹ 

Leviticus 4:35

4:35 Then the one who brought the offering ²⁰  must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement ²¹  on his behalf for his sin which he has committed and he will be forgiven. ²² 

Leviticus 6:12

6:12 but the fire which is on the altar must be kept burning on it. ²³  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Leviticus 7:3

7:3 Then the one making the offering ²⁴  must present all its fat: the fatty tail, the fat covering the entrails,

Leviticus 7:31

7:31 and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons.

Psalms 22:14

22:14 My strength drains away like water; ²⁵ 

all my bones are dislocated;

my heart ²⁶  is like wax;

it melts away inside me.

Isaiah 1:11

1:11 “Of what importance to me are your many sacrifices?” ²⁷ 

says the Lord.

“I am stuffed with ²⁸  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ²⁹ 

Isaiah 34:6

34:6 The Lord’s sword is dripping with blood,

it is covered ³⁰  with fat;

it drips ³¹  with the blood of young rams and goats

and is covered ³²  with the fat of rams’ kidneys.

For the Lord is holding a sacrifice ³³  in Bozrah, ³⁴ 

a bloody ³⁵  slaughter in the land of Edom.

Isaiah 43:24

43:24 You did not buy me aromatic reeds; ³⁶ 

you did not present to me ³⁷  the fat of your sacrifices.

Yet you burdened me with your sins;

you made me weary with your evil deeds. ³⁸ 

[29:22]  ¹ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:22]  ² tn Heb “filling.”

[3:3]  ³ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ⁴ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[3:4]  ⁵ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).

[3:9]  ⁶ sn See the note on this phrase in 3:3.

[3:10]  ⁷ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:14]  ⁸ sn See the note on this phrase in 3:3.

[3:15]  ⁹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[4:8]  ¹⁰ tn Heb “all the fat of the bull of the sin offering he shall take up from it.”

[4:8]  ¹¹ tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.

[4:8]  ¹² tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[4:9]  ¹³ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[4:26]  ¹⁴ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ¹⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ¹⁶ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ¹⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:31]  ¹⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ¹⁹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ²⁰ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

[4:35]  ²¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ²² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:12]  ²³ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[7:3]  ²⁴ tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.

[22:14]  ²⁵ tn Heb “like water I am poured out.”

[22:14]  ²⁶ sn The heart is viewed here as the seat of the psalmist’s strength and courage.

[1:11]  ²⁷ tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  ²⁸ tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ²⁹ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[34:6]  ³⁰ tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.

[34:6]  ³¹ tn The words “it drips” are supplied in the translation for stylistic reasons.

[34:6]  ³² tn The words “and is covered” are supplied in the translation for stylistic reasons.

[34:6]  ³³ tn Heb “for there is a sacrifice to the Lord.”

[34:6]  ³⁴ sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.

[34:6]  ³⁵ tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).

[43:24]  ³⁶ tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”

[43:24]  ³⁷ tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”

[43:24]  ³⁸ sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.