Leviticus 7:38
Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations to the LORD, in the wilderness of Sinai.
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Leviticus 7:38. In mount Sinai — Rather, by mount Sinai; for Moses had been some time come down from the mount, and these commands were given him from the tabernacle, Leviticus 1:1. He and the people, however, were still in the wilderness of Sinai, or in that tract of land adjoining to the mount, which, being desert and thinly inhabited, is termed a wilderness.7:35-38 Solemn acts of religious worship are not things which we may do or not do at our pleasure; it is at our peril if we omit them. An observance of the laws of Christ cannot be less necessary than of the laws of Moses.wilderness of Sinai - Compare Exodus 19:1. 35-38. This is the portion of the anointing of Aaron—These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.

in the day when he presented them to minister unto the Lord, &c.—that is, from the day they approached the Lord in the duties of their ministry.

No text from Poole on this verse. Which the Lord commanded Moses in Mount Sinai,.... Or "by" or "near" (t) Mount Sinai; for the above laws were not given to Moses when on the mount, but after the tabernacle was erected, and out of it, as appears from Leviticus 1:1 and to which what follows agrees:

in the day that he commanded the children of Israel to offer their oblations unto the Lord in the wilderness of Sinai; where they were when the above laws were delivered to them, and which wilderness had its name from the mount near to which they now were, and where the tabernacle was pitched, from whence the Lord spoke; and so the Targum of Jonathan paraphrases it,"in the tabernacle which they made for him in the wilderness of Sinai;''there they were ordered to offer their oblations of every sort, as before directed. It should be observed, that this is to be understood of the command given in the wilderness to offer sacrifices, but not of the sacrifices themselves then offered, which were not done while there; see Jeremiah 7:22.

(t) "by the mount"; so Patrick in loc.

Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.
His hands were to bring the firings of Jehovah, i.e., the portions to be burned upon the altar (Leviticus 1:9), viz., "the fat (the fat portions, Leviticus 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. Leviticus 9:20-21; Leviticus 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 Exodus 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 (Leviticus 7:34; Leviticus 10:14-15; Numbers 6:20; Numbers 18:18; Exodus 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 (Leviticus 8:25-29; Exodus 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 (Leviticus 23:11, Leviticus 23:20); with the shoulder and meat-offering of the Nazarite (Numbers 6:20); with the trespass-offering of the leper (Leviticus 14:12, Leviticus 14:24); with the jealousy-offering (Numbers 5:25); and lastly with the Levites, at their consecration (Numbers 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, the blood and fat were given up to the altar-fire; of the jealousy-offering, only an azcarah; and of the fill-offering, for special reasons, the fat portions and leg, as well as the cakes. Even the Levites were given by Jehovah to the priests to be their own (Numbers 8:19). The waving, therefore, had nothing in common with the porricere of the Romans, as the portions of the sacrifices which were called porriciae were precisely those which were not only given up to the gods, but burned upon the altars. In addition to the wave-breast, which the Lord gave up to His servants as their share of the peace-offerings, the officiating priest was also to receive for his portion the right leg as a terumah, or heave-offering, or lifting off. שׁוק is the thigh in the case of a man (Isaiah 47:2; Sol 5:15), and therefore in the case of an animal it is not the fore-leg, or shoulder (βραχηίων, armus), which is called זרע, or the arm (Numbers 6:19; Deuteronomy 18:3), but the hind-leg, or rather the upper part of it or ham, which is mentioned in 1 Samuel 9:24 as a peculiarly choice portion (Knobel). As a portion lifted off from the sacrificial gifts, it is often called "the heave-leg" (v. 34; Leviticus 10:14-15; Numbers 6:20; Exodus 29:27), because it was lifted or heaved off from the sacrificial animal, as a gift of honour for the officiating priest, but without being waved like the breast-piece-though the more general phrase, "to wave a wave-offering before Jehovah" (Leviticus 10:15), includes the offering of the heave-leg (see my Archaeologie i. pp. 244-5).

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