Leviticus 3:17

Nova Vulgata

Iure perpetuo in generationibus et cunctis habitaculis vestris, nec adipem nec sanguinem omnino comedetis".

Parallel Translations

Clementine Latin Vulgate (1592)
Et dixi ut educam vos de afflictione Ægypti in terram Chananæi, et Hethæi, et Amorrhæi, et Pherezæi, et Hevæi, et Jebusæi, ad terram fluentem lacte et melle.

Jerome's Latin Vulgate (405)
jure perpetuo in generationibus, et cunctis habitaculis vestris: nec sanguinem nec adipem omnino comedetis.

Bible Verse Review
  from Treasury of Scripure Knowledge

a perpetual: Leviticus 6:18, Leviticus 7:36, Leviticus 16:34, Leviticus 17:7, Leviticus 23:14, Numbers 19:21

eat neither: That is, neither the blood which is contained in the larger veins and arteries, nor the fat or suet which is within the animal, which exists in a separate or unmixed state, as the omentum or caul, the fat of the mesentery, or fatty part of the substance which connects the convolutions of the alimentary canal or small intestines, the fat of the kidneys, and whatever else of the internal fat was easily separable, together with the whole of the tail already described; for the blood which assumes the form of gravy, and the fat which is intermixed with the other flesh, might be eaten. This law not only related to the sacrifices, but to all the cattle which the Israelites slaughtered for food. Leviticus 3:16, Deuteronomy 32:14, Nehemiah 8:10

blood: Leviticus 7:23, Leviticus 7:25-27, Leviticus 17:10-14, Genesis 9:4, Deuteronomy 12:16, Deuteronomy 12:23, Deuteronomy 15:23, 1 Samuel 14:32-34, Ezekiel 33:25, Ezekiel 44:7, Ezekiel 44:15, Matthew 16:24, Matthew 26:28, Acts 15:20, Acts 15:21, Acts 15:29, Ephesians 1:7, Ephesians 5:26, 1 Timothy 4:4

Reciprocal: Genesis 4:4 - fat Exodus 27:21 - a statute for ever Leviticus 7:26 - ye shall eat Leviticus 7:34 - by a statute Leviticus 10:9 - it shall be Leviticus 19:26 - with the blood 2 Chronicles 29:31 - sacrifices

Gill's Notes on the Bible

[It shall be] a perpetual statute for your generations,.... That is, unto the end of the Mosaic dispensation, until the Messiah comes, and his sacrifice is offered up, and his blood is shed, till that time in all generations: and

throughout all your dwellings; wherever their habitations should be, it is a law to be observed:

that ye eat neither fat nor blood; the Jewish writers think, that this is not to be restrained to the fat and blood of sacrifices, because these were not offered in their dwellings, but in the tabernacle and temple, and therefore interpret it of fat and blood in general; but what fat and blood are meant may be seen in Leviticus 7:23 the Targum of Jonathan adds,

"but upon the top of the altar it shall be offered to the name of the Lord,''

which seems to restrain it to the sacrifices.

Barnes' Notes on the Bible

Blood - See Leviticus 17:11 note.

Throughout all your dwellings - The suet was neither to be eaten in sacrificial meals in the sanctuary, nor in ordinary meals in private houses.

Clarke's Notes on the Bible

Verse Leviticus 3:17. That ye eat neither fat nor blood. — It is not likely that the fat should be forbidden in the same manner and in the same latitude as the blood. The blood was the life of the beast, and that was offered to make an atonement for their souls; consequently, this was never eaten in all their generations: but it was impossible to separate the fat from the flesh, which in many parts is so intimately intermixed with the muscular fibres; but the blood, being contained in separate vessels, the arteries and veins, might with great ease be entirely removed by cutting the throat of the animal, which was the Jewish method. By the fat therefore mentioned here and in the preceding verse, we may understand any fat that exists in a separate or unmixed state, such as the omentum or caul, the fat of the mesentery, the fat on the kidneys, and whatever else of the internal fat was easily separable, together with the whole of the tail already described. And probably it was the fat of such animals only as were offered to God in sacrifice, that was unlawful to be eaten.

As all temporal as well as spiritual blessings come from God, he has a right to require that such of them should be dedicated to his service as he may think proper to demand. He required the most perfect of all the animals, and the best parts of these perfect animals. This he did, not that he needed any thing, but to show the perfection of his nature and the purity of his service. Had he condescended to receive the meanest animals and the meanest parts of animals as his offerings, what opinion could his worshippers have entertained of the perfection of his nature? If such imperfect offerings were worthy of this God, then his nature must be only worthy of such offerings. It is necessary that every thing employed in the worship of God should be the most perfect of its kind that the time and circumstances can afford. As sensible things are generally the medium through which spiritual impressions are made, and the impression usually partakes of the nature of the medium through which these impressions are communicated; hence every thing should not only be decent, but as far as circumstances will admit dignified, in the worship of God: the object of religious worship, the place in which he is worshipped, and the worship itself, should have the strongest and most impressive correspondence possible.