Leviticus 7:14

Lev 7:14 And of it he shall offer one out of the whole oblation [for] an heave offering unto the LORD, [and] it shall be the priest’s that sprinkleth the blood of the peace offerings.

Ver. 14. For a heave offering.] So called, because it was heaved and lifted up before the Lord, in token that they received all from him, and did acknowledge all to be due to him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(14) And of it he shall offer one out of the whole.—Better, and he shall offer of it one out of each. That is, the officiating priest waves one of each of the four kinds of cakes before the Lord as a heave offering (see Exo_29:24; Exo_29:28), and is to have these four loaves as his portion, while the rest or the remaining thirty-six cakes belonged to the owner of the sacrifice.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. one out of each oblation] According to the practice in the second temple, ten of each of the three kinds of unleavened cakes and ten leavened cakes were brought. The priest took one out of each ten, and the remainder belonged to the bringer of the sacrifice, to be eaten along with his share of the flesh of the Peace-Offering. These cakes were not treated as Meal-Offerings, for the priests claimed the whole of such offerings (Lev_2:3; Lev_2:10), but as an accompaniment of the Peace-Offering. Thus four of them were given as ‘Tĕrûmah’ to the Lord for the priest that threw the blood against the altar (see note on Lev_1:5). ‘Tĕrûmah,’ ‘heave-offering,’ does not, however, indicate throwing, as the English word suggests, but something lifted or ‘taken off from a larger mass, and so separated from it for sacred purposes,’ and hence dedicated to God through His ministers. Driver on Exo_25:2, where see his full note. See also App. IV, Wave-Offering (end).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the flesh of the sacrifice of his peace offerings for thanksgiving,.... Having given directions about the cakes and bread that went along with the peace offerings, offered in thankfulness for mercies received; instructions are next given about eating the flesh of them; and the order is, that that

shall be eaten the same day that it is offered; partly by him that brought them, and his family, and partly by the poor he was to invite to eat thereof; and also by the priests and Levites, who were to have their share of it; see Deu 12:11.

he shall not leave any of it until the morning; which was ordered to encourage liberality to the priests, Levites, and others, since all must be eaten up before morning: according to the Jewish canons, they might eat it no longer than midnight; by that time it was to be all consumed; and it is said (k), the wise men made an hedge to the law to keep men from sin.

(k) Misn. Zebachim, c. 5. sect. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Out of the whole oblation - Rather, out of each offering. That is, one loaf or cake out of each kind of meat-offering was to be a heave-offering Lev 7:32 for the officiating priest. According to Jewish tradition, there were to be ten cakes of each kind of bread in every thank-offering. The other cakes were returned to the sacrificer.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Of which leavened bread, one, representing all the rest, shall be offered for first-fruits. Hebrew, "a heave-offering," not as a sacrifice. (Menochius) --- Others maintain that a loaf, without leaven, was laid upon the altar; and all the rest given to the priest. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Of it, i.e. either of the loaves of leavened bread mentioned Lev 7:13, or of the offering, one of each part of the whole oblation, as it follows; it being most probable, and agreeable to the rules and laws laid down before and afterward that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread.

Concerning the heave-offerings, see Exo 29:24,28.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Heave offering — According to rabbinical tradition, the manner of heaving was to lay the oblation on the hands of the offerer, the priest putting his hands underneath and then moving them upwards and downwards. The import of heaving in sacrifices is supposed to be a presentation to God, who rules in heaven above and in the earth beneath. It was given to the priest as his representative.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 14, 28-34. The kingdom of God: lessons from the heave offering.

The ceremony of the heave offering and wave offering was a striking incident in the rite of the peace offering. "According to Jewish tradition it was performed by laying the parts on the hands of the offerer, and the priest, putting his hands again underneath, then moving them in a horizontal direction for the waving and in a vertical one for the heaving... the waving was peculiarly connected with the breast, which is thence called the wave breast (verse 34), and the heaving with the shoulder, for this reason called the heave shoulder" (verse 34). The main truth to which this symbolic act pointed was probably

I GOD"S UNIVERSAL SOVEREIGNTY. As these parts of the animal were solemnly directed upwards and downwards and laterally, in all directions, the offerer intimated his belief that the realm of Jehovah was a boundless kingdom, reaching to the heavens above, to the dark regions below, to every corner and quarter of the earth. We do well to meditate on the truth thus pictorially presented; bat in so doing we are necessarily reminded how much more we have learned both from revelation and human science of the wide reach of his reign. We may think of his Divine kingdom as including:

1. Heaven and all its worlds and inhabitants.

2. Hades the grave and those who have "gone to the grave.

3. The earth and all that is thereon:

a. all human Beings;

b. all unintelligent creatures;

c. all vegetable life;

d. all inanimate treasure gold, silver, etc.

We are reminded of the propriety of

II OUR FORMAL RECOGNITION OF THIS FACT. The Hebrew worshipper was encouraged to bring his peace offering to the altar, and then to go through this simple but suggestive ceremony, thus formally acknowledging the truth. No similar provision is made for our utterance of it; but it is open to us to declare it in sacred words and in most solemn forms:

1. In adoration. "Thine, O Lord, is the greatness and the power... for all that is in the heaven and in the earth is thine," etc. (1Ch_29:10, 11 1Ti_1:17 Deu_10:14 Psa_24:1)

2. In praise. When we "sing unto the Lord," there should be full and frequent ascription of everything "in the heavens above and. the earth beneath" to him as the Author and Owner and Ruler of all. We also see

III OUR APPROPRIATE ACTION THEREUPON. The Jewish worshipper was directed to "wave" and "heave" the breast and shoulder; these joints in particular and in preference to any other, "probably from their being considered the more excellent parts." When the fat had been burned upon the altar (verse 30, these joints were reserved "unto Aaron the priest and unto his sons for ever" (verse 34). We gather therefrom that we are to make practical recognition of the truth that God"s kingdom extends everywhere, and includes every one, by:

1. Dedicating our best to his service: our affections (suggested by the breast); our strength (suggested by the shoulder).

2. Bringing our offerings to his cause for the support of those who minister in holy things, and for the maintenance of those various agencies which are working for the glory of his Name. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Of it - That is, of the offering, one of each part of the whole: it being most agreeable to the rules laid down before and afterward, that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

אחד מכל קרבן [AND OF IT SHALL HE OFFER] ONE OUT OF EACH OFFERING [FOR A HEAVE OFFERING UNTO THE LORD] — one bread (piece) of each of these different kinds shall he take as a heave offering for the priest who performs the rite connected with it (the קרבן), and the rest may be eaten by the owner (Menachot 77b). The flesh of the sacrifice also belongs to the owner with the exception of the breast and the shoulder of it, just as the waving of the breast and the shoulder is expressly prescribed later on, (Leviticus 7:31 Leviticus 7:32) in the case of the “peace offerings”, thus making them become the portion of the priests (cf. Leviticus 7:31 Leviticus 7:32), and the sacrifice of acknowledgement comes under the term שלמים (Zevachim 4a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND OF IT HE SHALL PRESENT ONE OUT OF EACH OFFERING — one whole cake [for a heave-offering unto the Eternal]. Thus he takes as a heave-offering four cakes [and gives them to the priest].But I wonder! When Scripture excluded [first-fruits] from the prohibition against burning leaven [on the altar], by stating, as an offering of first-fruits ye may bring them, 12. [which means that “the two loaves” of the Festival of Shevuoth were to be brought of leavened dough, as clearly mentioned further on in Scripture], why did it not say that [the ten leavened cakes of] the thanks-offering [are also an exception]? But this is not really a question. For Scripture states, and unto the altar they [i.e., leaven and honey] shall not come up for a sweet savor, 12. and of the [forty] breads of the thanks-offering, none came up on the altar at all, for they require only waving., Verse 18), and such is the case also with the thanks-offering. So the question recurs: Why did Scripture not call attention to the exception of the breads of the thanks-offering? The Tur answers that Scripture called attention only to an obligatory offering, such being the case of “the two loaves” on the Festival of Shevuoth, but not to a thanks-offering, which is a freewill offering. See further my Hebrew commentary pp. 33-34. Even though in the case of the showbread He did say that one commits a transgression if one brought it in a leaven state ’ (any) meal-offering, which ye shall bring unto the Eternal, shall not be made with leaven (above, 2:11), the word kol includes the showbread, that it too must not be leavened” (Menachoth 57 a). [although there too none of the loaves are burnt on the altar], that is because of the frankincense that was on it which was to the bread for a memorial, even an offering made by fire unto the Eternal. But of the bread of the thanks-offering, nothing at all came up on the altar [hence the Torah permitted the ten loaves to be leavened]. Perhaps Scripture only had to mention that exception [as an offering of first-fruits ye may bring them], 12. because of the honey, since it was not clearly stated concerning the first-fruits [which were brought of “the seven kinds”] that they may be brought from honey [and it therefore had to be explicitly stated in that verse], and thus He also included leaven with it, saying of both of them, as an offering of first-fruits ye may bring them., 12. With reference to leaven, however, since it is clearly explained in its correct place [that the “two loaves” of the Festival of Shevuoth constitute an exception to the usual negative commandment], there was no need any more to mention it as an exception [when mentioning the general negative commandment], just as Scripture has not specified the exception to the rule about the Sabbath, when stating every one that profaneth it shall be put to death, [by saying] “except for the Service of the offerings” [which may be done on the Sabbath], or in the case of thou shalt not uncover the nakedness of thy brother’s wife, [by saying] “except for a brother’s childless wife” [whom he is to marry].. For various reasons the practice now established is to grant the widow chalitzah, and she is then free to marry.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.