Levítico 7

Levítico 7

MacArthur - The worshiper made a peace offering from his sacrifice so that the Lord received the blood (Lev 7:33) and the fat (Lev 7:33). The priests received the breast (Lev 7:30, 31) and right thigh (Lev 7:33). The worshiper could use the rest for himself. Harrison notes that Lev 7:28-36 "deals principally with what might be considered as an appendix to the rules governing these offerings (Lev 3:1–17-note; 7:11–21-note), and records details about the priests’ share which were not mentioned previously. The Israelites are now made fully aware of this situation, and thus know precisely what is involved in the rituals. The unleavened and leavened cakes (Lev 7:12–13-note), a portion of which was donated to the officiating priests, are not referred to here, since the concern is with the flesh of the sacrifices." Leon Hyatt on Lev 7:28-36 - This message completes the presentation of the slaughter-offering of peace-offerings. The slaughter-offering was the most complex of the offerings. It actually was a fellowship meal participated in by Jehovah, the priests, the worshiper, and his guests. This message discusses the portions of the fellowship meal that belonged to Jehovah and to the priests. The fat of the animal was Jehovah’s portion of the fellowship meal. Jehovah enjoyed it as it was roasted on the altar. Two portions of the animal were the priests’ portion of the fellowship meal. Those portions were called the “wave-offering” and the “contribution.” The description of these aspects of the slaughter-offering completes the picture of true fellowship… The portions of the slaughter-offering discussed in this message are not mentioned in the Record prior to Sinai. The reason is that they are portions that were to be given to the priests. Prior to Sinai heads of families officiated at the altar, and not priests. No provision was made for giving a portion of the offerings to the priests at that time because Jehovah had no priests at that time (Leviticus 8:1-9:24) Lev 7:30 'His own hands are to bring offerings by fire to the LORD. He shall bring the fat with the breast, that the breast may be presented as a wave offering before the LORD. Ex 29:24-28 Nu 6:20 own hands: Lev 3:3,4,9,14 Ps 110:3 Jn 10:18 2Co 8:12 with the breast: Lev 8:27 9:21 WAVE OFFERING Ex 29:26 “Then you shall take the breast of Aaron’s ram of ordination, and wave it as a wave offering before the LORD; and it shall be your portion. 27 “And you shall consecrate the breast of the wave offering and the thigh of the heave offering which was waved and which was offered from the ram of ordination, from the one which was for Aaron and from the one which was for his sons. Bush on his own hands - "That is, it was an act which the offerer himself was to perform; and yet we learn elsewhere that this was not to be independently of the agency of the priest. For the sacrifice being slain and duly divided, the priest was to put what belonged to the Lord, viz. the fat with the breast and the shoulder, into the offerer’s own hands, that he might present it himself to the Divine Majesty. This was to be done with a waving motion upward, in token of his devoutly proffering and delivering it over to God as Lord of heaven and earth. The act implied also an acknowledgment that every good thing came down from God (James 1:17), and an intimation that all the ways of his people should tend upward, so that their conversation should be in heaven." (Leviticus 7) Keil and Delitzsch - the priest laid the object to be waved upon the hands of the offerer, and then placed his own hands underneath, and moved the hands of the offerer backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e., in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests. Wenham - According to traditional Jewish exegesis 'contribution' (or heaving) was effected by a vertical, up-and-down action, whereas 'dedication' (waving) was done with a sideways action." Milgrom on his own hands - This expression must be taken literally: it is the offerer’s hands and no one else’s that must present this gift to the sanctuary. This emphasis on the offerer’s responsibility to bring the parts of the well-being offering dedicated to the Lord is repeated in the cases of the priestly ordination offering (Lev 8:27–28; Ex 29:24–25) and the Nazirite’s well-being offering (Nu 6:19). (Ibid) Wave offering - This phrase occurs first in Exodus and if found a total of 24 times - Ex 29:24, 26f; 38:24, 29; Lev 7:30, 34; 8:27, 29; 9:21; 10:14f; 14:12, 21, 24; 23:15, 17, 20; Num 6:20; 8:11, 13, 15, 21; 18:18 Wave offering (08573)(tenupah from nuph = to move to and fro, to wave, to sprinkle) is a feminine noun which means swinging, waving, then wave offering. Tenuphah implies the side to side motion involved in waving and thus is usually a reference to a "wave offering" but twice is translated simply as "offering" (Ex 38:24, 29). Halladay says it is "an offering waved toward the altar & away fm. it in consecration." Swanson on wave offering - a sacrifice of animal, plants, or plant products, or metals that are waved before the LORD as a symbolic offering of ritual manipulation. Eugene Merrill on wave offering - The concept of "wave offering" comes from the action of the Hebrew verb nuph, "move to and fro, wave" (BDB, 631) used first in this verse. The exact action is unknown and suggestions have ranged from a movement toward the altar and back again in a horizontal motion symbolizing the giving of the offering by the worshiper and the reception of the offering by God, to a side-to-side motion, to a shaking motion (e.g., Isa. 19:16; 30:28). There are occasions when a literal waving motion appears to be impossible such as when the tribe of Levi was presented as a wave offering (Nu 8:11). Whatever the motion, the implication is that this item was presented to the LORD but would not be burned but rather used by someone designated by the LORD (i.e., the priests). Earlier on in the Pentateuch, this term was used as a general term referring to various gifts that were dedicated to God (e.g., Ex. 35:22). It is used later in Lev. 14:12, 24; 23:11, 12, 20. It is also used, as here, for the parts of the sacrifices that were designated for the officiating priest. It is never used to designate a non-meat priestly portion. (Ibid) Andrew Bowling on wave offering - This noun has two cultic usages: first, as a general term applied to a variety of gifts and offerings and, secondly, as a specific term for those parts of the offerings which are designated for the officiating priest. As a general term it is applied to such diverse things as gold (Ex 35:22), the “bronze of the wave offering” (Ex 38:29; literal translation), the sheaf of the firstfruits (Lev 23:11–15), the two loaves offered on the Day of Pentecost (Lev 23:17), the male lamb of the trespass offering for cleansing of lepers (Lev 14:12, 21), and, finally, the entire tribe of Levi (Num 8:11). The verb nûp alone describes the offering of the cereal offering (ASV “meal offering”) of jealousy (Nu 5:25). In some cases a ritual act of waving is clearly alluded to as when Moses waved the wave offering in Aaron’s hands (Lev 8:27). In other cases the literal waving is impossible, as in the “waving” of the Levites. In such cases the significance of waving is lost and the terms mean “offering” and “to offer” respectively. If these terms have a characteristic, specific usage, it occurs in repeated references to the “breast of the wave offering” together with the “thigh of the heave offering” as the priest’s portion of the peace offering (Lev 7:30; 10:14; Nu 6:19–20; Note: The second ram of Aaron’s dedication ritual–Ex 29:26–34; Lev 8:22–27, 31–32–with its wave breast and heave thigh is also a peace offering since it, like the peace offering, was eaten by the offerers). These portions are so characteristically the priest’s that they serve as the standard to which other priest’s portions are compared (Num 18:18). However, even in this usage, the terminology is not exact since the term “wave offering” once includes both the breast and the thigh (Lev 9:21) and the things burned as the “offering by fire” (cf. Lev 3:3–4) and the right thigh may be included in the term “wave offering” (Ex 29:22–24; Lev 8:25–27). tĕnûpâ occurs twice in non-cultic settings: in the “shaking” of God’s hand in judgment (Isa 19:16) and in “the battles of shaking” (Isa 30:32) where it probably refers to brandishing some weapon. (Theological Wordbook of the Old Testament- R Laird Harris, Gleason L Archer Jr., Bruce K Waltke) Tenupah (NAS) = brandishing weapons(Isa 30:32), offered by waving(2), offering(1), wave offering(24), wave offerings(1). Tenupah - 17v - Exod 29:24, 26f; 35:22; 38:24, 29; Lev 7:30, 34; 8:27, 29; 9:21; 10:14f; 14:12, 21, 24; 23:15, 17, 20; Num 6:20; 8:11, 13, 15, 21; 18:11, 18; Isa 30:32 Guzik on the wave offering - The late chief Rabbi Hertz described the wave offering as thus: First, the portion was laid upon the hands of the donor. Then the officiating priest placed his own hands beneath those of the person offering the sacrifice, and moved the portion first forward and backward, then upward and downward. These motions make a sign of a cross! Baker writes regarding wave offering that the "the verb (nup = means to move back and forth) indicates brandishing or moving something back and forth (2Ki 5:11; Isa 10:15). The actual priestly actions are unknown, though we do have illustrations from Mesopotamia of what appear to be drink offerings lifted up to a god." (Cornerstone Biblical Commentary) W A Criswell - On this occasion the "wave offering" (tenuphah, Heb.) consisted of the breast of the sacrificial animal and became the property of the priests (cf. Ex. 29:23-28; 35:22; 38:24, 29; Lev. 8:26-29; 14:12, 24; 23:14-20; Nu 5:25; 6:20). It is commonly thought that the offering was so named because it was "waved," i.e., moved forward and back, symbolizing the presentation of the sacrifice to God and the reception of it by the priests. On the other hand, the action may have consisted only of holding the offering up before the Lord. The dedication of the Levites in Nu 8:11 would surely have involved words rather than symbolic action. Ryrie - In a wave offering, the breast of the animal was waved or moved back and forth, toward and away from the altar, as a symbol of presenting the offering to God and of His returning it to the priest. Lev 7:31 'The priest shall offer up the fat in smoke on the altar, but the breast shall belong to Aaron and his sons. The priest shall offer up the fat - See commentary on Lev 3:5, 11, 16. Offer up the fat in smoke - God’s portion of the Peace Offering would be the blood and the fat (Lev 3:16-17; cf. Lev 17:10-13). The priests would be given the breast and the right thigh of the animal (cf. Ex 29:26-28; Lev. 7:30-34; Lev 10:14-15). Aaron and his sons receive the breast (Lev 7:31), while the right thigh goes to that priest who offers up the Peace Offering (Lev 7:33). The breast shall belong to Aaron and his sons - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting.) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:33-34-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Merrill on the breast (hazeh - brisket) - The giving of the prime parts of the sacrifice suggests a special provision of God for the priests who did the work of sacrificing. This breast consisted of that part of the fellowship offering designated the wave offering (see above), which, along with the right thigh called the contribution (see Lev. 9:21), were the priest's portion (here, Lev. 10:14; Num. 6:20). (Ibid) Lev 7:32 'You shall give the right thigh to the priest as a contribution from the sacrifices of your peace offerings. Lev 7:34 8:25,26 9:21 10:14 Nu 6:20 18:18,19 Deut 18:3 1Co 9:13,14 KJV - And the right shoulder shall ye give unto the priest for an heave offering (contribution) of the sacrifices of your peace offerings. Criswell - The "heave offering" (contribution) (terumah), perhaps "lifted up" or just presented to the Lord, could consist of the thigh of the right hind leg as here, unleavened cakes (Lev 7:13, 14; Nu 15:19-21), the tithe (Nu 18:24), sanctuary building materials (Ex. 25:2, 3), land (translated "district" in Ezek. 45:1; 48:8), etc. Whereas the "wave offering" was always performed in the sanctuary, the "heave offering" (contribution) could be presented to the Lord anywhere. Contribution (08541)(terumah from rum = to be high or exalted, depicts something being lifted up as one would do in an offering) is a feminine noun that means offering, the first use referring to the contributions from the sons of Israel to God for the building of the Tabernacle (Ex 25:2-3). Terumah describes a number of different offerings - contribution of materials for building (Ex 25:2; 35:5); an animal for sacrifice (Ex. 29:27; Nu 6:20); the thigh part of the animal to the priest (Lev 10:14); a shekel as a contribution to the LORD (Ex 30:13-15 - the purpose of the offering being to atone); gold for the priests (Nu 31:52); land for the priests (Ezek. 45:6, 7); the offering of war booty (Nu 31:29) and materials for an idol (Isa 40:20)! In one instance, this word is used to describe a ruler who "takes bribes" ("demands contributions" - HCSB) (Pr. 29:4). Merrill says "The verbal idea of lifting off or heaving has, in some English versions, given birth to the expression "heave offering." However this verb can also mean "to remove, to set aside" as a special contribution to the priest doing the work as here and in other ritual contexts." (Ibid) The Lxx translates terumah in Lev 7:14, 32, 34 ("contribution") with the noun aphairema which means something taken away as the choice part. Lev 7:33 'The one among the sons of Aaron who offers the blood of the peace offerings and the fat, the right thigh shall be his as his portion. offers - Lev 7:3 Lev 6:1-30 Lev 26:1-46 NLT The right thigh must always be given to the priest who offers the blood and the fat of the peace offering. Lev 7:34 'For I have taken the breast of the wave offering and the thigh of the contribution from the sons of Israel from the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons as their due forever from the sons of Israel. wave: Lev 7:30-32 10:14,15 Ex 29:28 Nu 18:18,19 Deut 18:3 by a statute: Lev 3:17 Ex 29:9 I have taken - that is to say, acquired, just as God has “taken” for himself Israel (Ex 6:7) and the Levites (Nu 3:12; 18:6). Milgrom on "the breast of the elevation offering" - The stock expression for this prebend (stipend) (Ex 29:27; Lev 7:34; 10:14, 15; Num 6:20; 18:18). The thigh of the contribution - The stock expression for this prebend (Ex 29:27; Lev 7:34; 10:14, 15; Num 6:20; 18:18). Contribution (08541)(terumah - see word study) is translated in the Lxx with the noun aphairema which refers to the portion taken away (from the main part) to be the choice part. The word tĕrûmâ indicates that it was set aside (hûram, Exod 29:27), in other words, dedicated to God, an act by which he symbolically acquires it." (Milgrom) From the sons of Israel - Mentioned twice to emphasize that the meat of the peace offering belongs to the offerer with the exception of that allotted to the priests. As their due forever - "as a perpetual allotted portion." (NET) Lev 7:35 'This is that which is consecrated to Aaron and that which is consecrated to his sons from the offerings by fire to the LORD, in that day when he presented them to serve as priests to the LORD. portion: Lev 8:10-12,30 Ex 29:7,21 40:13-15 Isa 10:27 61:1 Jn 3:34 2Co 1:21 1Jn 2:20,27 he presented: Ex 28:1 29:1 Nu 18:7-19 ESV This is the portion of Aaron and of his sons from the LORD's food offerings, from the day they were presented to serve as priests of the LORD. This is that which is consecrated to Aaron - The NET Bible translates it "This is the allotment of Aaron." To what does this refer? Most take it as a reference to the contents of Lev 6-7. Bonar - More literally, “This is the anointing of Aaron;” i. e., this is what is involved in the anointing. This is the lot and portion of the sons of Aaron, and of Aaron himself, the moment he is anointed. These are the privileges and duties connected with their anointing. It is characteristic of the Lord’s way thus to state all the provision made for a duty or an office before the person actually enters upon that duty or office. Hence he tells the priests what shall be their work, and what their comforts under it, before they are consecrated. The consecration is in next chapter. It is like his way in other things, and like his way in the Gospel, where he first sets before the sinner the full provision made for him, in privilege and in duty; and thus, by exhibiting the easy yoke and the light burden, leads him to take on all gladly. Everywhere we trace the hand of the same God—the God and Father of our Lord and Saviour Jesus Christ. Consecrated (04888)(mishchah/mishah) is a feminine noun which means anointment, anointing, priestly portion, consecrated portion. Mishchah is most often translated as anointing (22) in the phrase "anointing oil." (Ex 25:6, 29:7, 21, etc). This “oil of anointing” was made from a combination of olive oil and spices (Ex. 30:25; 35:8, 28) and was used to anoint and to consecrate an individual (Aaronic priests = Ex. 29:7, 21; Lev. 8:2, 12, 30; 21:10) or some thing (Tabernacle = Ex. 40:9; Lev. 8:10) to God. It was also used in the routine ministries associated with the Tabernacle (Ex. 31:11; 35:15; Nu. 4:16). In addition, this term identified the portion of the sacrifices presented to God, then given to the priests (Lev. 7:35). Anointing refers to "the act. of smearing an object with a liquid or semi-liquid as a religious activity to dedicate or consecrate a person or object for service." Webster says that to anointing refers to application of oil to as a sacred rite especially for consecration. Consecration by unction or use of oil. In Lev 7:35 the Lxx translates mishchah with the noun chrisis which means smearing or anointing (used in Ex 29:21, 31:11, etc) Mishchah is translated in the NAS as anointing (22), which is consecrated (2).Mishchah - 22x in NAS - Ex 25:6; 29:7, 21; 30:25, 31; 31:11; 35:8, 15, 28; 37:29; 39:38; 40:9, 15; Lev 7:35; 8:2, 10, 12, 30; 10:7; 21:10, 12; Nu 4:16 Kitto - Consecration and Inauguration - The act of anointing appears to have been viewed as emblematical of a particular sanctification; of a designation to the service of God; or to a holy and sacred use. Hence the anointing of the high priests (Exodus 29:29; Leviticus 4:3), and even of the sacred vessels of the tabernacle (Exodus 30:26, etc.); and hence also, probably, the anointing of the king, who, as 'the Lord's anointed,' and, under the Hebrew constitution, the viceroy of Jehovah, was undoubtedly invested with a sacred character. The first instance of anointing which the Scriptures record is that of Aaron, when he was solemnly set apart to the high-priesthood. Being first invested with the rich robes of his high office, the sacred oil was poured in much profusion upon his head. It is from this that the high-priest, as well as the king, is called 'the Anointed' (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 6:20; Psalms 133:2). In fact, anointing being the principal ceremony of regal inauguration among the Jews, as crowning is with us, 'anointed,' as applied to a king, has much the same signification as 'crowned.' The NT parallel of anointing oil used to consecrate the Aaronic priests is that all believers are priests to God (1Pe 2:9-note) and have received "an anointing from the Holy One" (1Jn 2:20-note), an "anointing which… abides in" us and teaches us (1Jn 2:27-note), this anointing surely referring to God's gracious gift of His Spirit. Lev 7:36 'These the LORD had commanded to be given them from the sons of Israel in the day that He anointed them. It is their due forever throughout their generations.'" Lev 8:12,30 Ex 40:13,15 NET This is what the LORD commanded to give to them from the Israelites on the day Moses anointed them– a perpetual allotted portion throughout their generations. On the day He anointed them - see Lev 8:12-note. Lev 7:37 This is the law of the burnt offering, the grain offering and the sin offering and the guilt offering and the ordination offering and the sacrifice of peace offerings, law: Lev 1:1-17 6:9-13 Ex 29:38-42 grain: Lev 2:1-16 6:14-18 sin: Lev 4:1-35 6:24-30 trespass: Lev 7:1-7 5:1-6:7 consecrations: Lev 6:20-23 Ex 29:1 sacrifice: Lev 7:11-21 3:1-17) THE OFFERINGS SUMMARIZED (Lev 7:37-38) Burnt - Lev 1:1-17+ Grain - Lev 2:1-16+ Sin - Lev 4:1-35+ Guilt - Lev 7:1-7+ Peace - Lev 3:1f-+ Andrew Bonar - The Lord leaves no one’s duty doubtful (Ed: as shown in the detailed description of the offerings). His mind may be ascertained. “If it were not so, I would have told you” (John 14:2), may be held as a general rule. Lindsey comments that "This concluding paragraph (Lev 7:37-38) probably refers back to the entire first seven chapters of the book, which included both the handbook on sacrifice addressed to the Israelites (Lev 1:1–6:7) and the additional regulations addressed to the priests (Lev 6:8–7:36). (The Bible Knowledge Commentary)