Fat

Fat signifies riches. Thus in Jer 5:28, the words "they are waxed fat," are thus explained by the Targum, they are become rich. And so in Psa 22:29, "the fat upon earth" are the rich, the noble, and powerful. And so in Theocritus,f1 fat signifies rich or plentiful

F2 See the Scholiast on Theocr. Id. 7. ver. 33.

In Scripture language there is something of great importance in this word. It is used upon many occasions to signify the best of the thing to whatsoever it is applied. Thus the fat of the earth is made use of to denote the whole of temporal blessings. Thus Isaac’s prophetical blessings to Jacob. (Gen. 27. 28.) "God give thee of the dew of heaven and the fatness of the earth, and plenty of corn and wine." And as these temporal blessings were the consequence of spiritual mercies, and these all founded in Christ, nothing can beplainer than that the fatness had an eye to Him, in whom all nations of the earth were to be blessed. Hence, with reference to the same, the Psalmist saith, My soul shall be satisfied as with marrow and fatness." (Ps. l13. 5.) The soul cannot be satisfied with earthly things; but these are figurative expressions, to intimate the soul - enriching blessings in Jesus. Now from these explanations, we may discover what was all along alluded to in the fat of the Jewish offerings. If the reader will consult the Old Testament on thesubject, he will find that in all the offerings made by fire, the fat was wholly the Lord’s. (Lev. 2: 9. to the end.) And as it was uniformly connected with the blood of the altar, it should seem to have been intended all along to mean Christ. And hence it should seem also to have been meant in allusion to the wicked who despise Christ, that they setup their own righteousness in opposition to the righteousness of Jesus. Thus Jeshurun waxed fat and kicked: thou art waxen fat, thou art grown thick; thou art covered with fatness.Then he forsook God which made him, and lightly esteemed the Rock (the Christ) of his salvation." (Deut. xxx2: 15.) Hence also, such characters are said to be "enclosed in their own fat." (Ps. 17. 16.) If these views be well founded, it may serve also by way of additional testimony to the truth of Scripture, that the law in all points was but a shadow, the body is Christ. And JEHOVAH so strikingly saying, "all the fat is the Lord’s, " (Lev. iii, 16.) sets forth that Christ is the Christ of God. (1 Cor. 3: 23.)

God forbade the Hebrews to eat the fat of beasts: “All the fat is the Lord’s. It shall be a perpetual statute for your generations, throughout all your dwellings, that ye eat neither fat nor blood,” Lev 3:17. Some interpreters understand these words literally, and suppose fat as well as blood to be forbidden. Josephus says, Moses forbids only the fat of oxen, goats, sheep, and their species. This agrees with Lev 7:23: “Ye shall eat no manner of fat, of ox, or of sheep, or of goat.” This is observed by the modern Jews, who think that the fat of other sorts of clean creatures is allowed them, even that of beasts which have died of themselves, conformably to

Lev 7:24: “And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use; but ye shall in nowise eat of it.” Others maintain that the law which forbids the use of fat, should be restrained to fat separated from the flesh, such as that which covers the kidneys and the intestines: and this only in the case of its being offered in sacrifice. This is confirmed by Lev 7:25: “Whosoever eateth of the fat of the beast of which men offer an offering made by fire unto the Lord, even the soul that eateth it shall be cut off from his people.” In the Hebrew style, fat signifies not only that of beasts, but also the richer or prime part of other things: “He should have fed them with the finest” (in Hebrew the fat) “of the wheat.” Fat denotes abundance of good things: “I will satiate the souls of the priests with fatness,” Jer 31:14. “My soul shall be satisfied with marrow and fatness,” Psa 63:5. The fat of the earth implies its fruitfulness: “God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine,” Gen 27:28.

In Leviticus 3 there are minute details of the parts of victims which were to be specially appropriated to the altar. Among these all the internal fat is minutely specified, particularly the fat of the kidneys; and of external parts the tail of the sheep, which, in the common species of Western Asia, is a mass of fat (Lev 3:4; Lev 3:9-10; Lev 3:15): and the whole concludes with ’All the fat is the Lord’s; ye shall eat neither fat nor blood’ (Lev 3:17). The reason assigned, namely, that the fat was consecrated to the altar, could only apply with respect to that of animals used in sacrifice, which were also usually employed for food. One point seems to have been very generally overlooked, which is, that not fat absolutely, but particular fat parts only are interdicted. They might eat the fat involved in the muscular tissue—in short, fat meat; and we know that animals were actually fattened for food (1Ki 4:23; Jer 46:21; Luk 15:23). This was, however, not a usual practice; and even at this day in the East, domestic cattle seldom undergo any preparatory feeding or fattening before being killed. Hence there is little fat in the carcass, except that belonging to the parts specified in the prohibition, which is all more or less of the nature of suet.

Various reasons have been assigned for this somewhat remarkable restriction. The secondary cause, that the fat was consecrated to the altar, and therefore was to be abstained from, is not all; for it is usually considered that it was thus consecrated to give a religious sanction to a prohibition expedient on other grounds. The true reason probably is, that this suet or suet-like fat is not particularly wholesome or digestible in warm climates, if anywhere, and is particularly unsuitable for persons subject to cutaneous diseases, as the Israelites appear to have been at the time of their leaving Egypt.

’Fatness,’ in Scripture, expresses plumpness or exuberance, whether in men, animals, or vegetables; and is hence often applied metaphorically to any kind of abundance, as to large possessions, or to excessive fertility in the earth.

The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Lev 3:16,17 ; 7:23-27.\par

Fat.

1. The Hebrews distinguished between the suet or pure fat of an animal and the fat which was intermixed with the lean. Neh 8:10. Certain restrictions were imposed upon them in reference to the former; some parts of the suet, namely, about the stomach, the entrails, the kidneys, and the tail of a sheep, which grows to an excessive size in many eastern countries, and produces a large quantity of rich fat, were forbidden to be eaten in the case of animals, but were to be offered to Jehovah in sacrifice. Lev 3:3; Lev 3:9; Lev 3:17; Lev 7:3; Lev 7:23. The ground of the prohibition was that the fat was the richest part of the animal, and, therefore, belonged to him (that is, Jehovah). Lev 3:16. The burning of the fat of sacrifices was particularly specified in each kind of offering.

2. that is, vat, the word employed in the Authorized Version to translate the Hebrew term yekeb, in Joe 2:24; Joe 3:13. The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." Hag 2:16. The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.

Closely associated with the blood in sacrifices, and as being the richest part, appropriated peculiarly to God (Lev 3:16-17); i.e. the internal fat, the "sweet fat" or suet, chelev; the fat of the kidneys, the sign of the animal’s excellence and vigor. As of all produce the first-fruits were offered to Jehovah, so of sacrifices the blood and the fat. Hence the choicest are expressed by "the fat of the earth," "the fat of the wheat," etc., "the fat of the mighty" (Gen 45:18; Deu 32:14; Num 18:12 margin; 2Sa 1:22). The fat mixed with lean, mishman or shameen (Num 13:20; Psa 78:31; Isa 10:16), was lawful to eat; so also the peder or fat of the burnt offering, burned along with the flesh. The proper development of fat in the animal marked its perfection, it being the source of nutriment of which the animal economy avails itself in emergency; hence, its appropriateness as the offering to Jehovah.

"The whole fat tail was taken off hard by the backbone" where the pad of fat begins (Lev 3:9), for an offering by fire to Jehovah. The broad-tailed sheep of the East has an apron of marrowy fat as wide as the hind quarters, and trailing on the ground unless when artificially supported by a small truck (Herod., 3:113). The choicest of all that we have and are is to be presented to God (Rom 12:1; Php 4:18). Fat, i.e. vat. Hebrew gath is the upper receptacle or "press" in which the grapes were trod. The yeqeb or "vat" was on a lower level, into it the juice flowed from above. The root means to hollow; for the winepress and vat were dug out of the rocks of the hills whereon were the vineyards. Compare Mar 12:1; Isa 5:2, margin.

for receiving wine; an old orthography for VAT SEE VAT (q.v.).

Fat

(prop. חֵלֶב, che’leb). [For the use of the word as a verb, SEE FATTED FOWL. ] The Hebrews distinguished between the suet, or pure fat of an animal (חֵלֶב), and the fat which was intermixed with the lean (מִשְׁמִנֵּים, oily pieces, Neh 8:10). Certain restrictions were imposed upon them in’ reference to the former: some parts of the suet, viz. about the stomach, the entrails, the kidneys, and the tail of a sheep, which grows to an excessive size in many Eastern countries, and is a special delicacy, were forbidden to be eaten in the case of animals offered to Jehovah in sacrifice (Lev 3:3; Lev 3:9; Lev 3:17; Lev 7:3; Lev 7:23). The ground of the prohibition was that the fat was the richest part of the animal, and therefore belonged to him (Lev 3:16). It has been supposed that other reasons were superadded, as that the use of fat was unwholesome in the hot climate of Palestine (Maimonides, More Nebochimn, part 3, chapter 48). There appears, however, to be no ground for such an’ assumption (Bahr, Symbol. 2:382). The presentation of thefat as the richest part of the animal was agreeable to the dictates of natural feeling, and to the analogy in dedicating the first-born and first-fruits to God. This was also the ordinary practice even of heathen nations, as instanced in the Homeric descriptions’of sacrifices (II. 1:460; 2:423; Od. 3:457), and in the customs of the Egyptians (Herod. 2:47), and Persians (Strabo, 15:732); Accordingly, Abel, who brought the first anfimal sacrifice, not only presented to the Lord "the firstlings of his flock," but "the fat thereof," which, by virtue of its being the best part, was as much the firstling of the animal itself as the animal was the firstling of the flock (Gen 4:4); or if the word here means the fattest of his flock, the same idea is essentially implied. Indeed, the term cheleb is itself significant of the feeling on which the regulation was based, for it sometimes describes the best of any production (Gen 45:18; Num 18:12; Psa 81:16; Psa 147:14; compare 2Sa 1:22; Jdg 3:29; Isa 10:16). With regard to the other parts of the fat of sacrifices or the fat of other animals, it might be consumed, with the exception of those dying either by a violent or a natural death (Lev 7:24), which might still be used in any other way. The burning of the fat of sacrifices was particularly specified in each kind of offering, whether a peace offering (Lev 3:9), consecration offering (Lev 8:25), sin offering (Lev 4:8), trespass offering (Lev 7:3), or redemption offering (Num 18:17). The Hebrews fully appreciated the luxury of well-fatted meat, and had their stall-fed oxen and calves (1Ki 4:23; Jer 46:21; Luk 15:23). This was, however, not a usual practice; and even at this day in the East, domestic cattle seldom undergo any preparatory feeding or fattening before being killed. Hence there is little fat in the carcase except that belonging to the parts specified in the prohibition, which is all more or less of the nature of suet. SEE FOOD.

The parts of the fat or suet of the victims which belong to God, and are especially to be appropriated to the altar, are given in Exo 29:13-22, and Lev 3:3-5, as follows:

1. The fat which covers the entrails (הִחֵלֶב חִמְכִסֶּה אֶתאּהִקֶּרֶב) = ἐπίπλους, as Josephus rightly has it (Ant. 3:9, 2); the omentum, which is only to be found in man and mammals, and is very fat in ruminants (comp. Aristot. Hist. Anim. 1:16; Pliny, Hist. Nat. 11:80).

2. The fat which accumulates around entrails (הִחֵלֶב אֲשֶׁר עִלאּהִקֶּרֶב), and is easily separated therefrom, i.e., the reticular adherings to the colon.

3. The two kidneys, with the fat on them, at the internal muscles of the loins (הִכְּלָיֹת וְאֶת הִחֵלֶב עֲלֵחֶן אֲשֶׁר עִל הִכְּסָלִים שְׁתֵּי), as the most fat accumulates near the kidneys (Deu 32:14; Isa 34:6), and to such an extent in sheep that they sometimes die of it (οἱ νεφοὶ μάλιστα τῶασπλάγχνων ἔχονσι πιμελήν, Aristot. De Part. Animn 3:9, and Hist. Anim. 3:16; Pliny, Hist. Nat. 11:81),

4. The יֹתֶרֶת, yothereth, which is taken by the Sept and Josephus (Ant. 3:9, 2) to mean ὁ λοβὸς τοῦ ἣπατος, the greater lobe of the liver, similarly the Syriac and Chaldee (חצרא דעל כבדא); and is explained by the Talmud (Chulin, 49:6), Rashi, Kimchi, Solomon ben-Melech, etc., as טִרְפְּשָּׂא= τρἀπεζα, whereby the Greeks, according to Hippocrates, understood the greater and thickest of the five segments of the liver (Bahr, Symb. 2:354). This meaning of יוֹתֶרֶתis ably defended by Bochart (Hieroz. lib. 2, c. 45), and followed by Le Clerc, J.D. Rosenmuller, Kalisch (on Exo 29:13), and others. But the Vulgate, Luther, Tyndale, the Bishops’ Bible, the Geneva Bible, the A.V., Piscator, De Wette, Knobel, Furst, etc., take it to denote omentum minus, which is preferable, for the lobes have no accumulation of fat.

5. The tail ( אִלְיָה alyah’, A.V. "rump") of a sheep (Lev 7:3), which, in a certain species (ovis laticaudata), contains a great quantity of fat. It is for this reason that the eating of fat is forbidden (Lev 3:17). It affords a delicate marrowy substance much used in pillaus and other messes which require to be lubricated by animal juices. The Rabbinical Jews maintain that the prohibition of it is restricted to the sacrifices, while the Karaite Jews regard the eating of the tail as absolutely forbidden. SEE SHEEP.

One of the metaphorical senses of "fat" (in the Hebrew) is noticed above. By a natural figure,"fat" is occasionally put in Scripture for a dull and torpid state of mind, as if the heart were covered with thick fat, and therefore insensible (Psa 17:10). SEE OIL.

This portion of the sacrifices was to be burned on the altar. "All the fat is the Lord’s. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood." Lev 3:16-17. Apparently, as to the fat, this refers to that "of ox, or of sheep, or of goat," the animals of sacrifice, and to the fat of any animal that died of itself, or was torn of beasts. Lev 7:23-24. In Neh 8:10 it was proclaimed, "eat the fat," without any restriction; but here the Hebrew word is different, and refers more to ’dainties.’ In Isa 25:6 is another Hebrew word, and is ’fat or rich things.’ The ’fat’ signifies the best part, the inward energy and will: cf. Num 18:29 margin ; Psa 73:4 margin . It is typical of the inward energy of the Lord Jesus in the offering of Himself to God.

By: Emil G. Hirsch

—Biblical Data:

The rendering in the English versions of the Hebrew word "ḥeleb," an animal substance of an oily character deposited in adipose tissues. In Judges iii. 22 it is mentioned as covering the human intestines. It is held to indicate grossness and wickedness of disposition (Job xv. 27). A heart covered with fat is a sign of irresponsiveness and indifference (Ps. xvii. 10, cxix. 70). The fat of beasts is mentioned as rich food (Deut. xxxii. 14). Figuratively, fat connotes the choicest part of anything (of oil, Num. xviii. 12; of wine, ib.; of wheat, Deut. xxxii. 14; Ps. lxxxi. 17 [A. V. 16], cxlvii. 14).

The fat in the thank-offerings belonged to Yhwh (Lev. iii. 16; Ezek. xliv. 15; comp. Lev. iii.; Ex. xxix.). Like blood, it was regarded as the seat of life (Lev. iii. 17; Smith, "Rel. of Sem." 2d ed., pp. 376 et seq.). In the description of the sacrifice at the consecration of Aaron and his sons (Ex. xxix. 13) the fat covering the inwards, the caul, and the two kidneys with the fat upon them are specified; in Lev. iii. 3 "the fat that is upon the inwards" is added to these. The parts mentioned represent: the omentum (Josephus, "Ant." iii. 9, § 2, ἐπίπλους); the fat clinging to the intestines, i.e., net-like adhesions to the colon (but see Paul Haupt, "Johns Hopkins Circular," 1894, No. 114, p. 115); the kidneys, which, especially near the loins, are as a rule surrounded by fat; and the "yoteret" (see Caul), a deposit of fat extending from the portal ("haẓra") vein of the liver along the hepatic-duodenal ligament to the duodenum. In Lev. iii. 9 the fatty tail of the sacrificial animal, if a sheep, is mentioned as being among the portions which are to be burned upon the altar. This part, as being the choicest, was offered to the guest of honor (Budde, in "Z. D. P. V." 1895, p. 98; Geiger, "Urschrift," p. 380; I Sam. ix. 24). Again, in Lev. vii. 23-25 the fat of three sacrificial animals, the cow, thesheep, and the goat, is specifically prohibited as food, the punishment for infraction being "karet" (excision); but in the case of animals which have died a natural death or have been killed by wild beasts ("nebelah," "ṭerefah"), the fat, while not allowed for food, might be used for any other domestic purpose. It is thus an open question whether, when slaughtered for private (non-sacrificial) use, the fat of the three animals enumerated was prohibited, and it is not plain whether the interdict applied to other animals.

—In Rabbinical Literature:

For the parts of the sacrificial animal which belonged to Yhwh, and which had to be burned, the Talmud has in addition to the term , a word of disputed etymology (Rapoport, "'Erek Millin," s.v.; 'Aruk, s.v. , 6, and , 2; Solomon Geiger, in "Zion," 1842, p. 6, from ; comp. Suk. 55b), probably from the Greek μοῖραι, μηρία (i.e., the choicest parts), of frequent occurrence (Suk. v. 7; Yoma vii. 5; Pes. v. 10; Zeb. 27b).

The precise delimitations of the Levitical prohibition, violation of which entailed karet, were a matter of controversy even among earlier Mishnaic authorities (see Sifra, Lev. 3, the opinions of R. Ishmael and R. Akiba; comp. Ḥul. 49b, 50a, those of R. Jose ha-Galili and R. Akiba; Tosef., Ḥul. viii.) and also among the Amoraim (Ḥul. 93a, Samuel [see Rashi and RaN], and Ḥul. 55a, Abayah). The distinction is made between "shumen" and "ḥeleb" (see Ramban to Lev. iii.), the latter being separate from the meat and consisting of a thin, close-fitting, skin-like layer that may be peeled off (Ḥul. 49a, 50a; see Wiener, "Die Jüdischen Speise Gesetze," p. 149). The use of "ḥeleb" in connection with the fatty tail of the sheep caused confusion (Lev. iii. 9), the Karaites—probably following an old Sadducean interpretation (see Wiener, l.c. p. 147, note)—extending to the tail the prohibition against eating fat, but others (Rashi, Targ. Yer., for example) explaining the word in this connection as "the best that is in the tail," as does Rab Ashi (Ḥul. 117a; for the controversial points see Ḥadasi, "Eshkol ha-Kofer," Alphabet 232; Ibn Ezra to Lev. iii. 9, vii. 23, and Naḥmanides to the same passages; also Bashyaẓi, "Aderet Eliyahu," pp. 118 et seq.; Ibn Ezra in "Apirion," ed. Neubauer, p. 24; "Lebush Malkut," p. 42; Aaron ben Elijah, "Dine Sheḥiṭah"; "Orient, Lit." 1840, No. 30). Maimonides ("Yad," Ma'akalot Asurot, vii.) makes the point that "ḥeleb" is used in conjunction with the tail not to include it among forbidden food, but to assign it to the sacrificial class, and that the parts so designated are to be lifted up and burned (comp. Ḥul. 117; Ker. 4; Tosef., Ḥul. 92a, s.v. "Amar Abayi"; Mak. 18a; Men. 78a).

In the Talmud the prohibition is not extended to the ḥeleb of a fetus (Ḥul. vii. 1, 92b); on the principle that only such fat is forbidden as might lawfully have been offered up as a sacrifice, that clinging to the animal's ribs may be eaten (Sifra, Ẓaw). From the language employed it may be inferred that the fat around the heart was regarded as not subject to the prohibition. The general principle is that fat which does not close up a hole or puncture beneath is unclean, but in the case of the lobe of fat around the heart the inability to close up a possible puncture beneath is attributed not to its being unclean fat, but to its helmet-like shape (Ḥul. 49b; Wiener, l.c. p. 150; "Yad," Sheḥiṭah, vi. 10; Semag, "Asin," p. 63). Five strings of fat, three on the right and two on the left, in the flanks or haunches, are not to be used (Ḥul. 93a). Three thin membranes or layers of fat, one each on the spleen, the bowels, and the kidneys, are also prohibited (ib.). The rule that fat covered with flesh is permitted is qualified by an exception in the case of fat that is uncovered when the animal is in motion (Ḥul. 93a; Rashi, s.v. ; "Yad," Ma'akalot Asurot, vii. 7, 8).

As in the case of other Dietary Laws, the hygienic benefits of the enactment regarding fat have been adduced to explain the prohibition and to defend its enforcement for all time. Ibn Ezra (see commentary to Lev. vii. 24; Deut. xii. 15) rightly surmises that it was originally connected with the sacrificial ritual, and applied only to animals and parts destined and fit for the altar. Nevertheless, declaring that the "tradition of the fathers" is his support, he accepts the rabbinical decision according to which all domestic animals are now included, even though by reason of defects they were unfit for the altar (Bek. 15a), and even though at present sacrifices are not offered. Judah ha-Levi ("Cuzari," iii. 11) also is of the opinion that the sacrificial use of the fat underlies the prohibition. Naḥmanides' criticism of this theory in his commentary on Leviticus (vii. 25) is not convincing, and neither is Ibn Ezra's. Maimonides ("Moreh," iii. 48), on the one hand, looks upon this prohibition as a health-protective measure, but on the other ("Moreh," iii. 41) agrees that it was effective in guarding the distinct character of the altar's portions. Naḥmanides is another that ascribes to the observance certain sanitary advantages, as also do Aaron ha-Levi ("Ḥinuk," § 47) and RaLBaG (commentary to Lev. vii.). Albo ("Iḳḳarim," iii. 16), however, does not hesitate to suggest doubts as to the obligatory character, since the sacrifices have ceased, of the injunction not to eat the fat.

The final decisions on the eating of fat are these: The fat of ox, sheep, and goat is prohibited; that of other animals is allowed; but that of the "koi," an unidentified hybrid (see Yoma 74), is forbidden. By "fat" is understood a thin, close-fitting layer or membrane that may be peeled off, but meat (lean) must not cover it. The fatty tail is allowed, but the arteries (and muscles) on the inner side must be carefully removed. The fat on the loins and on the membrane above them is forbidden, as is that which is underneath the loins; and skill, attainable only through practise, is required to remove these forbidden portions. The fat upon the omasum, the caul, and the intestines is prohibited. Disregard of the prohibition entails excision, and so does violation of the provision not to eat the fat which is on the thick side of the spleen. What is on the other parts of the spleen should not be eaten, but the person that partakes of it is not liable to excision. Fat and meat must be neither salted nor rinsed together; the vessels for rinsing must be distinct, as must be also the knives for cutting meat and fat. Butchers must exercise care in removingthe forbidden parts, and if careless they must be admonished. If, after admonition, as much as a grain of fat is found in the meat which the butcher professes to have prepared, he shall be deposed; and if the quantity overlooked is of the size of an olive, he shall be punished with stripes and be deposed (Shulhan 'Aruk, Yoreh De'ah, 64). See Dietary Laws.

Bibliography:

Commentaries on Leviticus;

W. R. Smith, Rel. of Sem.;

A. Wiener, Die Juüdischen, Speise Gesetze, Breslau, 1895.

FAT.—See Food, § 10, Sacrifice and Offering.

FAT.—The same word as vat, a large vessel for holding liquids, but in OT and NT only in connexion with the making of wine. See Wine and Strong Drink, § 2.

(חלב, ḥēlebh, חלב, ḥelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Lev 3:17). It was to be sacrificed to God by being burnt upon the altar (Lev 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Exo 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the edible animal belonged to Yahweh. See also FATLING; FOWL, FATTED.

The expression “fat” is often used in figurative senses, e.g. abundant, exuberant, lusty, fertile, robust, outwardly successful (Deu 32:15; Psa 92:14 the King James Version; Psa 119:70; Pro 11:25; Pro 13:4, etc.).

Gen 41:20 (a) This is a type of the seven prosperous and fruitful years which were to precede the seven years of drought and dearth.

Gen 49:20 (a) What Asher appropriated, received and enjoyed was for his blessing and profit. Because of this that which he gave out to others was profitable and helpful to them. The lesson for us is that if we would give out that which brings joy, gladness and help to others, we must ourselves feed on the Living Bread, and drink the Living Water.

Lev 3:16 (c) This may be taken as a type of the rich blessings of life, health, money, gifts and talents which may be the portion of a Christian. All these should be recognized as gifts belonging to the Lord and Saviour, and not used or appropriated for ourselves.

Deu 32:15 (b) This word is used to express the fact that when Israel (Jeshurun) became powerful with a great army, then they rebelled against GOD, kicked over the traces, and began living a life of rebellion. (See Deu 31:20; Pro 13:4; Pro 15:30; Pro 28:25).

1Sa 2:29 (a) These wicked sons were making themselves rich and wealthy by taking that which belonged to the Lord because it had been dedicated to the Lord. They were stealing from GOD. (See Psa 22:29).

2Sa 1:22 (b) Jonathan conquered the power of the enemy though they were great, strong, mighty and wealthy. (See also Isa 5:17).

Isa 6:10 (a) This is a type or a picture of a good thing in a wrong place. Fat in or on or around the heart hinders its beating, and its proper operation. So when one’s riches, power and position control the heart and life, that person is hindered in his service for and devotion to the Lord.

Isa 34:6 (a) Here we find a type of the success of GOD’s avenging hand in destroying the land and the people who rebelled against Him.

Isa 58:11 (a) This is a beautiful type of the goodness of the great GOD of Heaven in enriching the lives of those who walk with Him, and obey His Word. (See also Gen 45:18).

Eze 34:14 (a) This is a figure of the blessing of GOD upon the fields, the homes, the business and the lives of those who love Him, walk with Him, and obey Him. (See also Num 13:20; Neh 8:10; Neh 9:25; Isa 25:6; Isa 28:1; Isa 30:23).