Exegetical and Hermeneutical Commentary of Exodus 29:13
And thou shalt take all the fat that covereth the inwards, and the caul [that is] above the liver, and the two kidneys, and the fat that [is] upon them, and burn [them] upon the altar.
13. The parts of the sin-offering which were regularly consumed upon the altar: see Lev 4:8 f. On the parts in question, see more fully on Lev 3:4.
the fat that covereth the entrails ] i.e., probably, what is called technically the ‘great omentum,’ a highly fatty membrane, which in ruminants covers the whole of the paunch, and extends partially over the intestines. See Leviticus in SBOT., Plate opp. to p. 4, and p. 65; EB. iv. 4206.
the caul (i.e. net) upon the liver ] the appendix (Heb. the redundance) upon the liver, i.e., as Moore in the Orient. Studien Th. Nldeke gewidmet (1906), ii. 761 ff., has convincingly shewn, what is called technically the lobus caudatus, or tail-shaped lobe, a small finger-shaped appendix in the Mishna, Tamid iv. 3, it is actually called ‘the finger of the liver’ projecting from the liver close to the right kidney (cf. Lev 3:4, to be rendered as RVm.). This, as Moore shews, is how the term was understood by the oldest interpreters, LXX., Onk., Pesh., and in the Mishna: LXX. does not mean, as Bochart and many others supposed, ‘the greater lobe’ of the liver itself, but ‘ the lobe’ , i.e. this appendix, which was specially important in ancient divination (cf. Aesch. P. V. 495; Eurip. Electra, 828: see also Jastrow in O.T. and Semitic Studies in memory of W. R. Harper, 1908, ii. 289, 294, 326, in a paper on Bab. liver-divination) 1 [210] . It was no doubt this ancient significance of the lobus caudatus which led to its being specially selected for consumption upon the altar. The rend, caul (i.e. net, the ‘lesser omentum’) is first found in Jerome ( reticulum).
[210] Both Etruscan and Babylonian models of the liver, as mapped out for diviners, shew the lobus caudatus very distinctly (Moore, 768): see an ill. of a Bab. model in Jeremias, ATLAO. 358 ( 2 590) = Gressmann, Altor. Texte u. Bilder zum AT. (1909), ii. 51.
burn them ] consume them in sweet smoke: Heb. hiir, lit. make odorous (the cogn. Arab, means to exhale odour in roasting), or turn into sweet smoke (cf. the Greek , of the steam of a burning sacrifice, as Il. i. 317). The word is always used of burning either a sacrificial offering or incense; and must be distinguished from sraph, the ordinary Heb. word for burn (i.e. to destroy by fire) vv. 14, 32, &c. In Ex. hiir recurs vv. 18, 25, Exo 30:7-8; Exo 30:20, Exo 40:27: it is frequent in Lev. (Exo 1:9; Exo 1:13, &c.), and also occurs elsewhere (as 2Ki 16:15).
Fuente: The Cambridge Bible for Schools and Colleges
The parts which in all sacrifices were burned unto God, Lev 3:3; 4:19, to signify either the mortification of their inward and most beloved lusts, or the dedication of the best of all sacrifices, and of their inward and best parts, to God and his service.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And thou shalt take all the fat that covereth the inwards,…. That covered the skin or caul, in which the bowels are contained, called the “omentum”, which generally has a pretty deal of fat upon it:
and the caul that is above the liver; which seems to design the diaphragm or midriff; but the Septuagint renders it, “the lobe of the liver”; and Ben Melech says it is to be interpreted with the liver, for he says he took a little of the liver with the caul:
and the two kidneys, and the fat that is upon them, and burn them upon the altar; the Targum of Jonathan is, lay them in order on the altar; it is not easy to say, since fat is taken both in a good and bad sense, what is designed by the burning of it: as fat often designs the best, it being burned on the altar may signify that the best is to be given to the Lord, and we are to honour him with the best things we have, which should be devoted to his service; or as fat renders insensible, and stupefies and makes men heavy, and inclines to a carnal and vicious disposition, and the inward parts and reins being the seat of carnal desires, affections, and lusts; it may denote that the inward part of man is very wickedness, and that the inward corruptions of nature, and the carnal affections and fleshly lusts, are to be mortified and destroyed, at least the power of them to be subdued and restrained.
Fuente: John Gill’s Exposition of the Entire Bible
(13) Thou shalt take all the fat that covereth the inwards.Whole burnt offerings were, comparatively speaking, of rare occurrence in the ancient world. Usually, parts only of the victims were consumed by fire upon the altar; the greater portion was either eaten by the priests and the worshippers, or burnt elsewhere than on the altar. Among the parts regarded as most fitting to be consumed on the altar, the fat always held a high place. This is to be accounted for either by its being considered a delicacy, or by the readiness with which it caught fire and kindled into a clear bright blaze.
The caul that is above the liveri.e., the membrane which covers the upper portion of the liver, sometimes called the little omentum.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Fat caul kidneys See notes on Lev 3:3-4.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 29:13. All the fat that covereth the inwards By the fat that covereth the inwards, is meant a fat, thin membrane, spread over the intestines, and fastened to the concave part of the liver, and named the omentum or caul. By the caul that is above the liver is meant, according to the LXX and others, the great lobe that is upon or by the liver. The caul was much used in ancient sacrifices; the Persians offered nothing but this to their gods. Calmet remarks, from Athenaeus, that the ancients ate the liver, covered with or enfolded in the caul; whence he thinks it probable, that the liver of the victim was, in like manner, wrapped up in the caul before they laid it upon the altar; and that this is what Moses means by the caul above or upon the liver. Some have thought that the fat, which is gross without sense and feeling; the liver, which is heavy, (and, indeed, has its name from thence in the Hebrew,) and to which the gall-bag, seat of envy and malice, is united, &c. are ordered to be burnt upon the altar, to teach men to mortify all gross, evil, and carnal affections. See Psa 119:70. Deu 32:15. Col 3:5. See also Theodoret. quest. 61 in Exod. Ainsworth, however, and several after him, apprehend that as the fat sometimes signifies the prime of any thing, (Psa 22:29; Psa 81:16 in the original,) so its being offered upon the altar, might be to inculcate the duty of giving the best of every thing to God.
Fuente: Commentary on the Holy Bible by Thomas Coke
Burning upon the altar carried this idea with it, that sin merited the fiery wrath of God. Lev 8:18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 29:13 And thou shalt take all the fat that covereth the inwards, and the caul [that is] above the liver, and the two kidneys, and the fat that [is] upon them, and burn [them] upon the altar.
Ver. 13. All the fat that covereth. ] God must have the very best of the best; since Christ offered himself, and the best parts he had.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
caul = the omentum, not the midriff.
Fuente: Companion Bible Notes, Appendices and Graphics
all the fat: Exo 29:22, Lev 3:3, Lev 3:4, Lev 3:9, Lev 3:10, Lev 3:14-16, Lev 4:8, Lev 4:9, Lev 4:26, Lev 4:31, Lev 4:35, Lev 6:12, Lev 7:3, Lev 7:31, Psa 22:14, Isa 1:11, Isa 34:6, Isa 43:24
and the caul: It seemeth by anatomy, and the Hebrew doctors, to be the midriff. Lev 8:16, Lev 8:25, Lev 9:10, Lev 9:19
burn them: Exo 29:18, Exo 29:25, Lev 1:9, Lev 1:15, Lev 16:25, Lev 17:6, Num 18:17, 1Sa 2:16
Reciprocal: Lev 3:5 – Aaron’s Lev 3:16 – all the fat 2Ch 29:35 – the fat