Heave and Wave Offerings

From: Bible Treasury: Volume 7 By: Clarence Esme Stuart

Leviticus 23 • 12 min. read • grade level: 10

The heave-offering תְּרומָה (t’rumah) and wave-offering תְּנופָה (t’nuphah) formed part of the provision made by the Lord for the priests and their families. By a grant, everlasting in its duration, God thus endowed the house of Aaron: “And this is thine, the heave-offering of their gifts, with all the wave offerings of the children of Israel. I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute forever: every one that is clean in thy house shall eat of it.” (Num. 18:11¹¹And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it. (Numbers 18:11).) To this law there was annexed one exception: “if the priest's daughter be married to a stranger, she may not eat of an offering (t’rumah) of the holy things. But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.” (Lev. 22:12, 13¹²If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things. ¹³But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof. (Leviticus 22:12‑13).) Whilst the people were in their land, before the captivity as well as after it, the priests received these offerings (Neh. 10:37-39; 12:44; 13:5³⁷And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage. ³⁸And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house. ³⁹For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God. (Nehemiah 10:37‑39)
⁴⁴And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited. (Nehemiah 12:44)
⁵And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests. (Nehemiah 13:5)); and when faithfully surrendered by the people, they were found to be a plentiful provision. (2 Chron. 31:10¹⁰And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty: for the Lord hath blessed his people; and that which is left is this great store. (2 Chronicles 31:10).) When the nation shall be restored, never more to be exiled from the land of their fathers, this grant made in the wilderness shall be again acknowledged; and in God's holy mountain, the mountain of the height of Israel, there will He require their offerings (t'rumah), and the people shall bring them, “that the priest may cause the blessing to rest in their house.” (Ezek. 20:40; 44:30⁴⁰For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. (Ezekiel 20:40)
³⁰And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. (Ezekiel 44:30).) The need of bringing the offerings Mal. 3:8⁸Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. (Malachi 3:8) makes plain. The returned remnant had robbed God of tithes and offerings: so the announcement of the prophet follows, “ye are cursed with a curse, for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” the tithes and offerings were God's; though the portion of the priests. Defrauding the priests of their just due, they robbed God and lost the blessing. When finally restored to their country, the law being written on their hearts, they will bring all the appointed offerings, and the priests provided for will cause the blessing to rest in their house

The terms in which this grant was made distinguish between the heave-offering and the wave-offering. The heave-offering was a portion of their gifts” heave-offering of all their gifts;” the wave-offering might be the whole of the thing offered. The idea conveyed by a heave-offering was the taking up a part to offer it to God; whereas the idea of the wave-offering is more general, implying consecration to God, for it was waved before the Lord. A gift might therefore be termed both a heave-offering and a wave offering; but every wave-offering could not be also called a heave-offering. To heave, required a residue from which it was lifted up; to wave, the gift itself only was requisite.

When the people were permitted to contribute of their substance for the tabernacle, their gifts were called heave-offerings (Ex. 25:2, 3; 35:5, 21-24; 36:3-6²Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. ³And this is the offering which ye shall take of them; gold, and silver, and brass, (Exodus 25:2‑3)
⁵Take ye from among you an offering unto the Lord: whosoever is of a willing heart, let him bring it, an offering of the Lord; gold, and silver, and brass, (Exodus 35:5)
²¹And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. ²²And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord. ²³And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. ²⁴Every one that did offer an offering of silver and brass brought the Lord's offering: and every man, with whom was found shittim wood for any work of the service, brought it. (Exodus 35:21‑24)
³And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning. ⁴And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made; ⁵And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make. ⁶And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. (Exodus 36:3‑6)), for they offered of their possessions; but, in Ex. 35:22; 38:24-29²²And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord. (Exodus 35:22)
²⁴All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary. ²⁵And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary: ²⁶A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men. ²⁷And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket. ²⁸And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them. ²⁹And the brass of the offering was seventy talents, and two thousand and four hundred shekels. (Exodus 38:24‑29), the gold and the brass which they brought were called wave-offerings, because consecrated to the service of God. Again, in Lev. 9:21²¹And the breasts and the right shoulder Aaron waved for a wave offering before the Lord; as Moses commanded. (Leviticus 9:21), we read of the breasts and right shoulders of the peace-offerings of the congregation, at the consecration of Aaron and his sons, being waved before the Lord. But in Ex. 29:28²⁸And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the Lord. (Exodus 29:28) the breast and right shoulder are termed a “heave-offering from the children of Israel of the sacrifice of their peace-offering, even their heave-offering unto the Lord;” for looked at as a part of the sacrifice of their peace-offering they could together be called a heave-offering. The distinction between these terms is clear, and always kept up; for whilst, as above, the breast and the right shoulder could together be called a heave-offering, Scripture, when describing them as separate portions, with one exception noticed lower down (Num. 6:19¹⁹And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: (Numbers 6:19)), speaks of the wave-breast and the heave-shoulder; for the whole breast was waved, but only one shoulder was heaved. A portion of that which the shoulders symbolize was thus claimed by God, whilst all that the breast shadowed forth was declared to belong to Him. By the shoulder, capability for service seems to be symbolized; and by the right shoulder, that that which was best able to bear the burden should be yielded up to Him. See Gen. 49:15¹⁵And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute. (Genesis 49:15); Josh. 4:5⁵And Joshua said unto them, Pass over before the ark of the Lord your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel: (Joshua 4:5); Psa. 81:6⁶I removed his shoulder from the burden: his hands were delivered from the pots. (Psalm 81:6); Isa. 9:4, 6; 10:27; 22:22⁴For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. (Isaiah 9:4)
⁶For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)
²⁷And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. (Isaiah 10:27)
²²And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. (Isaiah 22:22). Compare also Neh. 9:29²⁹And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear. (Nehemiah 9:29); Zech. 11, where disobedience is described as “withdrawing the shoulder.” By the breast, affections would appear to be symbolized.

The heave-offering included the right shoulder of the peace-offering (excepting in the case of the Nazarite referred to below), and one cake out of the whole, but which accompanied the animal offered up as a peace-offering; the first of the dough (Num. 15:20²⁰Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it. (Numbers 15:20)), and all the tithes (Num. 18:24²⁴But the tithes of the children of Israel, which they offer as an heave offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. (Numbers 18:24)) including the corn, wine, and oil for the priests' use. (Neh. 10:39³⁹For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God. (Nehemiah 10:39).) Besides these regular heave-offerings, the atonement money when the congregation were numbered (Ex. 30:13-15¹³This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the Lord. ¹⁴Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord. ¹⁵The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls. (Exodus 30:13‑15)), the Lord's portion of the spoil of Midian (Num. 31:21²¹And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the Lord commanded Moses; (Numbers 31:21)), and the king's present, and that of his counselors, with the offering of the children of Israel for the second temple (Ezra 8:25²⁵And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered: (Ezra 8:25)), are called heave-offerings. And when the land shall be divided among the tribes afresh, the portion to be set apart for the Levites and the sanctuary will be regarded as a heave-offering. (Ezek. 45:6, 7; 48⁶And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel. ⁷And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border. (Ezekiel 45:6‑7)) Differing as these offerings do, the one from the other, they have one feature in common, viz., that they are all portions taken out of a residue, whether of fruits, of animals, of money, or of land, and as such are called heave-offerings.

Turning to the wave-offerings, beside the breast of the peace-offering, and the rites at the consecration of Aaron and his sons already referred to, there was the sheaf waved before the Lord, the firstfruits of the harvest, on the morrow after the sabbath in the passover week; and the two wave-loaves with their accompanying sacrifice offered in the feast of weeks. (Lev. 23:10, 17-20¹⁰Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: (Leviticus 23:10)
¹⁷Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. ¹⁸And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the Lord, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savor unto the Lord. ¹⁹Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. ²⁰And the priest shall wave them with the bread of the firstfruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest. (Leviticus 23:17‑20).) In addition to these were the offerings of the leper on the eighth day of his cleansing (Lev. 14); the jealousy-offering (Num. 5); that of the Nazarite at the completion of his vow (Num. 6); and the taking of the tribe of Levi for the service of the priests in lieu of all the firstborn of Israel. (Num. 8)

Understanding by the act of waving before the Lord consecration to Him, the breast of the peace offering was waved in token that the affections should be in Him whom the sacrifice prefigured—would be consecrated to God. So also the waving of the sheaf on the morrow after the Passover sabbath, typified the sanctification, or consecration, as risen from the dead, of Him who is the firstfruits (1 Cor. 15:23²³But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)), and who rose on that day. At the expiration of the seven weeks, the two loaves baked with leaven were brought out of their habitation, and were waved before the Lord with the prescribed offerings. But here we meet with a most significant injunction. They were waved with the sacrifices still entire, though killed. Death had taken place, but not dismemberment. The whole animals were waved with the two loaves. (Lev. 23:19, 20¹⁹Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. ²⁰And the priest shall wave them with the bread of the firstfruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest. (Leviticus 23:19‑20).) Remembering what these two loaves typified—the Jew and Gentile together offered to God as the firstfruits of the harvest (James 1:18¹⁸Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18)), we can see the reason of this peculiar feature in that day's ritual, the whole animals waved, but waved after death. It is the Church publicly, as it were, consecrated to God as a whole. But since the Church was only formed after the resurrection of the Lord, and has its standing in resurrection, the animals were first killed and then waved. Death took place before the significant act of consecration was performed. Then death having taken place, the animals were waved whole before the Lord by the priest, presenting thus in type the Church as a whole consecrated to God, belonging for evermore to Him.

The sacrifices of the leper on the eighth day of his cleansing bring before us another thought, beautiful surely because true, and clearly shadowed forth in the act of the priest. In the leper cleansed we have an individual formerly redeemed, now restored to communion with God's people. The disease which had its seat in his flesh having broken out, he had been put outside the camp—was healed, the priest had looked on him and pronounced him clean, and his offerings had to be completed on the eighth day of his cleansing. “And he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering mingled with oil, and one log of oil and the priest shall take one he lamb, and offer him for a trespass-offering, and the log of oil, and wave them for a wave-offering before the Lord: and he shall slay the lamb in the place where he shall kill the sin-offering and the burnt-offering, in the holy place; for as the sin-offering is the priest's, so is the trespass-offering: it is most holy.” (Lev. 14:10, 12, 13¹⁰And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil. (Leviticus 14:10)
¹²And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them for a wave offering before the Lord: ¹³And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy: (Leviticus 14:12‑13).) On the day of Pentecost they waved the sacrifices after they had been killed, here the trespass offering was waved with the log of oil before death. Why this marked difference? In both cases the whole animal was waved, to show that all connected with or typified by the sacrifice should be held as consecrated to God. In the case of the leper, however, the living animal was waved, to show that man as alive on earth should be really given up to God. Redeemed by blood, a member of the assembly which had God dwelling in their midst, all his life ought to be consecrated to God. In this he had failed, so the offering waved was a trespass-offering, not a peace-offering. The peace-offering spoke of communion enjoyed, the trespass-offering, of communion interrupted by sin on the part of the offerer. With the trespass-offering there was waved a log of oil, with which the quondam leper was to be anointed on the tip of his right ear, his right thumb, and the great toe of his right foot, and the rest of the oil in the priest's hand was poured over him, in token that now his ear must hear, and his hand act, and his feet walk as directed by the word of God, and the rest poured over him to show that whilst he had failed before, he was to remember he had been consecrated to God, because redeemed by the blood of the Lamb.

The jealousy-offering, too, was waved. The charge against the woman was one of unfaithfulness to her husband, so the offering (a tenth part of an ephah of barley meal) was waved before the Lord. Consecration to her husband as his wife should. characterize her: this the offering spoke of, and this her husband had charged her with violating. So the priest was to take the jealousy-offering from her hand; and wave it before the Lord. (Num. 5:25²⁵Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the Lord, and offer it upon the altar: (Numbers 5:25).)

In the Nazarite we have special consecration, separation unto the Lord. When that time of special dedication was ended, the Nazarite presented himself at the door of the tabernacle of the congregation, and brought his sin-offering, his burnt-offering, and his peace-offering with the accompanying meat and drink offerings. The sin and burnt-offerings having been properly offered up, he presented his peace-offering, a ram, with the basket of unleavened bread. The ram was brought because it was a question of special dedication to God, just as in the consecration of the priests the ram of consecration was enjoined to be offered up. When the ram had been killed and dismembered, the right shoulder sodden, with one unleavened cake and one unleavened wafer, was placed in the Nazarite's hand by the priest, and then waved by him (i.e., the priest) for a wave-offering before the Lord. (Num. 6:19, 20¹⁹And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: ²⁰And the priest shall wave them for a wave offering before the Lord: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. (Numbers 6:19‑20).) In the ordinary peace offerings the shoulder was heaved with the cakes, here it was waved; for this offering did not spring from a thankful heart rejoicing in its blessings, and desiring to present something of its substance to the Lord in recognition of His goodness: but it was the public declaration that the time of special separation to God had ended, so the right shoulder with the cakes was waved before the Lord. The man had been wholly separated by his vow to God; now be was to pass out of that state which he had voluntarily entered. Hence all was waved not heaved, and the shoulder symbolizing service was the portion commanded thus to be offered.

Comparing the different passages then in which the heave-offerings and wave-offerings are mentioned, the distinction between them comes out, and the teaching regarding more especially the latter is made plain. We see that the language of scripture is indeed accurate, and may note, in this, as in other things, that the substitution of one term for another (often found in the writings of men) would introduce confusion in the things of God, and mar the beauty of the lessons intended to be conveyed by the divine author of the book. C. E. S.

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