Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/847

 a right which they could claim of the Israelites for all ages (cf. Exo 27:21). - With Lev 7:35, Lev 7:36, the instructions concerning the peace-offerings are brought to a close. “This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah,” i.e., according to the explanation in Lev 7:36, “in the day of their anointing.” The word משׁחה in Lev 7:35, like משׁחה in Num 18:8, signifies not “anointing,” but share, portio, literally a measuring off, as in Aramaean and Arabic, from משׁח to stroke the hand over anything, to measure, or measure off. The fulness with which every point in the sacrificial meal is laid down, helps to confirm the significance of the peace-offerings, as already implied in the name זבח sacrificial slaughtering, slain-offering, viz., as indicating that they were intended for, and culminated in a liturgical meal. By placing his hand upon the head of the animal, which had been brought to the altar of Jehovah for the purpose, the offerer signified that with this gift, which served to nourish and strengthen his own life, he gave up the substance of his life to the Lord, that he might thereby be strengthened both body and soul for a holy walk and conversation. To this end he slaughtered the victim and had the blood sprinkled by the priest against the altar, and the fat portions burned upon it, that in these altar-gifts his soul and his inner man might be grounded afresh in the gracious fellowship of the Lord. He then handed over the breast-piece by the process of waving, also the right leg, and a sacrificial cake of each kind, as a heave-offering from the whole to the Lord, who transferred these portions to the priests as His servants, that they might take part as His representatives in the sacrificial meal. In consequence of this participation of the priests, the feast, which the offerer of the sacrifice prepared for himself and his family from the rest of the flesh, became a holy covenant meal, a meal of love and joy, which represented domestic fellowship with the Lord, and thus shadowed forth, on the one hand, rejoicing before the Lord (Deu 12:12, Deu 12:18), and on the other, the blessedness of eating and drinking in the kingdom of God (Luk 13:15; Luk 22:30). Through the fact that one portion was given up to the Lord, the earthly food was sanctified as a symbol of the true spiritual food, with which the Lord satisfies and refreshes