Leviticus 1:8

Lev 1:8 And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that [is] on the fire which [is] upon the altar:

Ver. 8. In order upon the wood.] Showing that ministers must rightly divide, and dispose the word of God, {2Ti 2:15} and evidently set forth Christ crucified. {Gal 3:1}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 1:8-9. The fat — All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily. But the inwards shall he wash — To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways, or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body and the shoulders. A sweet savour — Not in itself, but as it represented Christ’s offering up himself to God as a sweet- smelling savour.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:8 The Hebrew word translated fat describes the suet, or hard fat, from around the kidneys and loins. This specific term occurs only here and in 1:12 and 8:20. All fat—not just this special fat—was considered God’s portion (3:14-17; 7:23-25; see 1 Sam 2:15-17). Only the whole burnt offering was entirely consumed on the altar. With other offerings, the fatty portions and certain internal organs were burned; the rest belonged to the officiating priests and sometimes to the worshiper (Lev 7:11-18).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, the body of the . . ., or the fat.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the fat--that about the kidneys especially, which is called "suet."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. The priests - shall lay the parts] The sacrifice was divided according to its larger joints.

1. After its blood was poured out, and the skin removed, the head was cut off.

2. They then opened it and took out the omentum, or caul, that invests the intestines.

3. They took out the intestines with the mesentery, and washed them well, as also the fat.

4. They then placed the four quarters upon the altar, covered them with the fat, laid the remains of the intestines upon them, and then laid the head above all.

5. The sacred fire was then applied, and the whole mass was consumed. This was the holocaust, or complete burnt-offering.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) Shall lay the parts.—Better, shall lay the pieces in order, as in Lev_1:12. The word here rendered by parts is the same which is more properly translated pieces in Lev_1:6. Here again the priests are not to lay the pieces upon the altar anyhow, but are to arrange them systematically. In consequence of the order expressed in this verse, the rule obtained during the second Temple that the parts of the victim should as much as possible be arranged in the same order which they occupied in the animal when alive.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And the priests, Aaron's sons, shall lay the parts,.... That were cut in pieces, Lev 1:6 some of which are particularly mentioned:

the head and the fat; the head which was cut off, and the body, the trunk of it; so, Aben Ezra says, the wise men interpret the word "fat", which is only used here and in Lev 1:12 and which he thinks is right; though others take it to be the fat caul, or midriff, which parts the entrails; and the Targum of Jonathan renders it, the covering of fat: these are particularly mentioned, but include in general the rest of the pieces, which were laid:

in order upon the wood that is on the fire which is upon the altar; this disposition of the several parts of the burnt offering upon the altar signifies the laying of Christ upon the cross, and the disposition of his head, his hands, and feet there; according to the usual order of crucifixion: the skin, as before observed, was not burnt, but was the property of the priest, and the sinew that shrunk was taken away, and cast upon the ashes in the middle of the altar (z).

(z) Ib. Maaseh Hakorbanot, c. 6. sect. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The parts of the victim were then salted by the priest in conformity with the rule, Lev 2:13; Eze 43:24; Mar 9:49, and placed IN ORDER upon the wood, i. e. in the same relation to each other that they had in the living animal.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

All things, &c. Hebrew pador, may signify the fat, or the trunk of the animal. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The fat; all the fat, which was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more quickly. Others translate it,

the trunk of the body, as distinguished from the head, and joints, and inward parts.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Shall lay the parts — The victim was to be cut in pieces to facilitate the burning. Since the whole burnt offering symbolizes complete self-consecration, the pieces may typify that dedication of self in detail, which eminent saints assure us insures the more perfect work of the fire Divine in the person of the Sanctifier. “Yield… your members as instruments of righteousness unto God.” See note on Rom_6:13.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the priests shall lay the parts, the head, and the fat, in order. The head and the fat are designated by name, because, with the "pieces," they complete the whole of the animal with the exception of the hide. The order in which they were laid is said to have been the same approximately as that which the members held in the living creature.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Fire. Essentially as symbol of God’s holiness. As such it expresses God in three ways:

(1) In judgment upon that which His holiness utterly condemns (e.g.) Gen 19:24; Mar 9:43-48; Rev 20:15.

(2) in the manifestation of Himself, and of that which He approves Exo 3:2; 1Pe 1:7; Exo 13:21

and (3) in purification (e.g) 1Co 3:12-14; Mal 3:2; Mal 3:3. So, in Leviticus, the fire which only manifests the sweet savour of the burnt-, meal-, and peace- offerings, wholly consumes the sin-offering.

fat That which burns most quickly -- devotedness, zeal.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

בני אהרן הכהנים THE SONS OF AARON THE PRIESTS — i e. only as priests: when they are ministering in their priestly dignity; but if an ordinary priest officiates in the eight garments of the High Priest his service is invalid (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 9; Zevachim 18a).

את הראש את הנתחים [AND THE PRIESTS … SHALL SET] THE PIECES, THE HEAD etc. [IN ORDER] — Since the head was not included in the law prescribing flaying (v. 6) as it was already as good as cut off by the act of slaughter, it therefore was necessary to enumerate it separately here since Scripture wishes every part of the animal to be put on the altar (cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 3; Chullin 27a).

ואת הפדר AND THE FAT — Why is this mentioned separately (is it not included in the word הנתחים)? In order to teach you that he must bring it up on the altar together with the head, and that with it he must cover the throat of the animal (בית השחיטה, lit., the place where the act of slaughter was performed). This (covering the cut in the throat) was done in way of regard for God on high (Chullin 27a).

אשר על המזבח WHICH IS UPON THE ALTAR — upon the altar: this implies that the logs of wood must not project beyond the woodpile (מערכה) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

V’ETH HAPADER.’ Onkelos translated it: tarba (fat), and this is also the concensus of opinion of all commentators, the word (pader) having no companion in the Hebrew language. In my opinion the word is not a generic term for all kinds of fat, but signifies specifically the thin layer of fat which spreads over and divides between the inwards, and the word pader is one of those terms whose letters are interchangeable, thus: pader — pared (division), [and is so called] since it divides between the upper and the lower inwards. That is why our Rabbis have said that [when the limbs are taken up to the altar] the pader is spread over the throat of the animal at the place where the act of slaughter was performed, for this is considered regard for Him Who is on high, since that fat is fit to be spread and serve as a cover. It is also customary among the nobility of nations to spread it over a roast. If, however, the word pader is indeed a generic term for all kinds of fat, [it is my opinion that] fat is so called because it is the greasy substance which is “separated” from the flesh, and such in fact is the term used as an equivalent for fat by students of nature, as I will mention.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.