Attributed commentary excerpt
Keil & Delitzsch on Leviticus 7:30
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
His hands were to bring the firings of Jehovah, i.e., the portions to be burned upon the altar ( Lev 1:9), viz., "the fat (the fat portions, Lev 3:3-4) with the breast," - the former to be burned upon the altar, the latter "to wave as a wave-offering before Jehovah." חזה, τὸ στηθύνιον (lxx), i.e., according to Pollux, τῶν στηθῶν τὸ μέσον, pectusculum or pectus (Vulg. cf. Lev 9:20-21; Lev 10:15), signifies the breast, the breast-piece of the sacrificial animals, (Note: The etymology of the word is obscure. According to Winer, Gesenius, and others, it signifies adspectui patens; whilst Meier and Knobel regard it as meaning literally the division, or middle-piece; and Dietrich attributes to it the fundamental signification, "to be moved," viz., the breast, as being the part moved by the heart.) the brisket, which consists for the most part of cartilaginous fat in the case of oxen, sheep, and goats, and is one of the most savoury parts; so that at the family festivities of the ancients, according to Athen. Deipnos. ii. 70, ix. 10, στηθύνια παχέων ἀρνίων were dainty bits. The breast-piece was presented to the Lord as a wave-offering (tenuphah), and transferred by Him to Aaron and his sons (the priests). תּנוּפה, from נוּף, הניף, to swing, to move to and fro (see Exo 35:22), is the name applied to a ceremony peculiar to the peace-offerings and the consecration-offerings: 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. (Note: In the Talmud (cf. Gemar. Kiddush 36, 2, Gem. Succa 37, 2, and Tosaphta Menach. 7, 17), which Maimonides and Rashi follow, tenuphah is correctly interpreted ducebat et reducebat; but some of the later Rabbins (vid., Outram ut sup.) make it out to have been a movement in the direction of the four quarters of the heavens, and Witsius and others find an allusion in this to the omnipresence of God-an allusion which is quite out of character with the occasion.) In the peace-offerings the waving was performed with the breast-piece, which was called the "wave-breast" in consequence ( Lev 7:34; Lev 10:14-15; Num 6:20; Num 18:18; Exo 29:27). At the consecration of the priests it was performed with the fat portions, the right leg, and with some cakes, as well as with the breast of the fill-offering ( Lev 8:25-29; Exo 29:22-26). The ceremony of waving was also carried out with the sheaf of first-fruits at the feast of Passover; with the loaves of the first-fruits, and thank-offering lambs, at the feast of Pentecost ( Lev 23:11, Lev 23:20); with the shoulder and meat-offering of the Nazarite ( Num 6:20); with the trespass-offering of the leper ( Lev 14:12, Lev 14:24); with the jealousy-offering ( Num 5:25); and lastly with the Levites, at their consecration ( Num 8:11.). In the case of all these sacrifices, the object waved, after it had been offered symbolically to the Lord by means of the waving, became the property of the priests. But of the lambs, which were waved at the feast of Pentecost before they were slaughtered, and of the lamb which was brought as a trespass-offering by the leper,…
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