Leviticus 7 Study Notes

Simple forms of yatar, a root in all Semitic languages, occur only as participial nouns (yoter, 9x) denoting the rest (1Sm 15:15), advantage (Ec 6:8), addition (Ec 12:9), or more (Est 6:6). But yatar in the passive means be left (Gn 32:24). The passive participle is remaining (Ex 28:10), rest (Lv 2:3), or surviving (Lv 10:16). Causative forms indicate leave (Ex 16:20), spare (Ezk 12:16), preserve (Ps 79:11), and then excel (Gn 49:4), make prosper (Dt 28:11), and be more than enough (Ex 36:7). The noun yeter (97x) means rest (2Ch 35:26), but also remainder (Ex 10:5), remnant (Dt 3:11), what has been left (Jl 1:4), or surplus (Ps 17:14). It implies excelling (Gn 49:3), eloquent (Pr 17:7), or extensively (Dn 8:9). Yitron (10x) is gain, profit, or advantage (Ec 1:3; 5:9; 7:12). Yitrah (2x) signifies wealth (Is 15:7).

7:19 The general principle regarding the purity of the meat was the threat of defilement through contact. The clean must eat only clean meat, or the consequences were severe.

7:20-21 If the person who ate this sacrifice was ceremonially unclean, he was cut off, which meant either excommunicated from worship (22:3) or premature death by the intervention of God (17:4). This stern warning was given because of the communal nature of the fellowship offerings. First Corinthians 11:27-32 contains a similar warning against those who took the Lord’s Supper unworthily. The categories of defilement are human . . . animal, and abhorrent creature (Hb sheqets), which is the same term that designated unclean food (11:10; 20:25) or an idol (Dt 7:26).

7:22-27 An offering’s fat and blood belonged to the Lord, and they could not be eaten (3:17; 17:6). The fat was the best portion, and the blood represented the life of the animal that had been surrendered to God. The blood was to be properly drained from the sacrifice before the meat was eaten (Dt 12:23; cp. Ac 15:29).

7:24 Animal fat that came from a source other than a sacrifice could be used for household purposes (e.g., oil), but the blood from an animal could never be consumed (3:16-17; 17:13).

7:26 Wherever you live refers to any domestic dwelling place, setting apart the people’s homes from the sanctuary (3:17; 23:3,21; Ex 12:20; Nm 35:29).

7:28-36 After detailing the procedure about the laity and the disposal of the bread and meat, the passage focuses on the portions of the fellowship offering presented to the Lord—that which belonged to the priests.

7:30-31 His own hands refers to the individual layperson, emphasizing that the gift came voluntarily from the owner. Since the fat belonged to the Lord, it must be burned up, and the breast was given to the priests collectively, symbolizing that the sacrifice had been accepted by the Lord. The expression presented as a presentation offering, traditionally known as the “wave offering,” describes the (Hb) tenuphah offering (v. 34; 8:27; 9:21; 10:14-15; Ex 29:24; 35:22). Rather than waving the offering, the worshiper presented it as a dedicatory gift (“elevation offering”) to the Lord. This symbolized the transfer of the gift portion from the owner’s possession (Jacob Milgrom).

7:32-33 The officiating priest received the right thigh (cp. Nm 18:18-19) as a contribution (Hb terumah; see note at v. 14). The breast and thigh were meaty portions that provided a regular stipend for the priestly families, showing the generosity of the Lord. The owner first burned the fat on the altar to the Lord. Then the owner apportioned the meat as a gift from the Lord to his servants, his priests.

7:35-36 The distribution of portions of offerings to the priests began with the ordination of Aaron and his sons (8:25-28; Ex 29:22-26).

7:37-38 This summary statement points back to the setting described in 1:1.