The Fallible · Synthetic · Study Bible
The Priests’ Portion
Leviticus 7:28–38 — The Priests’ Portion. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
28Then the LORD said to Moses,
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Hebrew — tap a word ↓
Yah·weh way·ḏab·bêr ’el- mō·šeh lê·mōr
Literal — word-for-word from the original
And-spoke Yahweh unto Moses, saying.
Where the English smooths the original
With this formula, which, as we have seen, indicates a fresh communication made by the Lord to the lawgiver, additional precepts are introduced, regulating God’s portion of the peace offering.
The offerer of the sacrifice was to bring his gift (corban) to Jehovah, i.e., to bring to the altar the portion which belonged to Jehovah.K&D's note is anchored at v.28 but anticipates v.29; the section heading is theirs.
The equal dignity of the peace offerings with the other offerings is vindicated by the command that the offerer shall bring it with his own hands , whereas it might have been regarded as merely the constituent part of a feast, and so sent by the hand of a servant.
29“Speak to the Israelites and say, ‘Anyone who presents a peace offering to the LORD must bring it as his sacrifice to the LORD.
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Hebrew — tap a word ↓
dab·bêr ’el- bə·nê yiś·rā·’êl lê·mōr ham·maq·rîḇ ’eṯ- ze·ḇaḥ šə·lā·māw Yah·weh yā·ḇî ’eṯ- qā·rə·bā·nōw miz·ze·ḇaḥ šə·lā·māw Yah·weh
Literal — word-for-word from the original
Speak unto sons-of Israel, saying: He-who-brings-near the-sacrifice-of his-peace-offerings to-Yahweh shall-bring his-offering to-Yahweh from-the-sacrifice-of his-peace-offerings.
Where the English smooths the original
In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest.
His oblation unto the Lord — That is, to the tabernacle, where the Lord was present in a special manner
He shows, that though part of such offerings might be eaten in any clean place, Leviticus 10:14 , yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.
30With his own hands he is to bring the food offerings to the LORD; he shall bring the fat, together with the breast, and wave the breast as a wave offering before the LORD.
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Hebrew — tap a word ↓
yā·ḏāw tə·ḇî·’e·nāh ’êṯ ’iš·šê Yah·weh ’eṯ- yə·ḇî·’en·nū ’êṯ ha·ḥê·leḇ ‘al- he·ḥā·zeh lə·hā·nîp̄ he·ḥā·zeh ’ō·ṯōw tə·nū·p̄āh lip̄·nê Yah·weh
Literal — word-for-word from the original
His-own-hands shall-bring the-fire-offerings-of Yahweh; the-fat upon the-breast he-shall-bring it, to-wave the-breast as-a-wave-offering before Yahweh.
Where the English smooths the original
This act the owner himself was to perform, and it was not to be deputed to any one else.
Waving (a moving to and fro, repeated several times) or heaving (a lifting up once) the offering was a solemn form of dedicating a thing to the use of the sanctuary.
The offering was waved towards the altar and back, apparently to express symbolically that it was first given to God and then restored by Him to the priest for his use.
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.
31The priest is to burn the fat on the altar, but the breast belongs to Aaron and his sons.
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Hebrew — tap a word ↓
hak·kō·hên ’eṯ- wə·hiq·ṭîr ha·ḥê·leḇ ham·miz·bê·ḥāh he·ḥā·zeh wə·hā·yāh lə·’a·hă·rōn ū·lə·ḇā·nāw
Literal — word-for-word from the original
And-shall-burn-in-smoke the-priest the-fat on-the-altar; and-shall-belong the-breast to-Aaron and-to-his-sons.
Where the English smooths the original
it being but reasonable that they that serve at the altar should live of it; and thus, with other things, a maintenance was provided for the priests and their families, as ought also to be for Gospel ministers under the present dispensation.
The portion of every succeeding high priest and his family: compare Exodus 29:26 .
The priest who offered, was to have the breast and the right shoulder.Henry comments on the 7:28–34 block; the same paragraph stands over vv. 29–33.
32And you are to give the right thigh to the priest as a contribution from your peace offering.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’êṯ tit·tə·nū hay·yā·mîn šō·wq lak·kō·hên ṯə·rū·māh miz·ziḇ·ḥê šal·mê·ḵem
Literal — word-for-word from the original
And the-right thigh you-shall-give to-the-priest as-a-contribution from-the-sacrifices-of your-peace-offerings.
Where the English smooths the original
The priestly dues seem to have gradually increased.Cambridge traces the growth from 1 Sam 2:13ff. and Deut 18:3 to the wave-breast and right thigh here.
The breast being the seat of wisdom, and the shoulder of strength, some think denote Christ as the wisdom and power of God unto his people, his priests, who have all their knowledge and strength from him, and who bears them on his heart and on his shoulder.Gill follows older versions in saying "shoulder"; the Hebrew šôwq is the thigh/leg, as the parse and K&D establish.
The latter appears to be used (like קרבן qorbân, Leviticus 1:2 ) for offerings in general.
33The son of Aaron who presents the blood and fat of the peace offering shall have the right thigh as a portion.
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Hebrew — tap a word ↓
mib·bə·nê ’a·hă·rōn lōw ham·maq·rîḇ ’eṯ- dam wə·’eṯ- ha·ḥê·leḇ haš·šə·lā·mîm ṯih·yeh hay·yā·mîn šō·wq lə·mā·nāh
Literal — word-for-word from the original
He-from the-sons-of Aaron who-brings-near the-blood of-the-peace-offerings and-the-fat — to-him shall-be the-right thigh as-a-portion.
Where the English smooths the original
shall have the right shoulder for his part; his particular part and share, because of his serviceGill writes "shoulder" with the older versions; the Hebrew šôwq is the thigh.
it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest."shoulder" reflects the older rendering of šôwq (thigh).
When the sacrifice was killed, the offerer himself must present God's part of it; that he might signify his cheerfully giving it up to God.From Henry's note on the 7:28–34 block.
34I have taken from the sons of Israel the breast of the wave offering and the thigh of the contribution of their peace offerings, and I have given them to Aaron the priest and his sons as a permanent portion from the sons of Israel.’”
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Hebrew — tap a word ↓
kî ’eṯ- lā·qaḥ·tî mê·’êṯ bə·nê- yiś·rā·’êl ḥă·zêh hat·tə·nū·p̄āh wə·’êṯ šō·wq hat·tə·rū·māh miz·ziḇ·ḥê šal·mê·hem wā·’et·tên ’ō·ṯām lə·’a·hă·rōn hak·kō·hên ū·lə·ḇā·nāw ‘ō·w·lām mê·’êṯ lə·ḥāq- bə·nê yiś·rā·’êl
Literal — word-for-word from the original
For the-breast-of the-wave-offering and the-thigh-of the-contribution I-have-taken from the-sons-of Israel, from-the-sacrifices-of their-peace-offerings, and-I-have-given them to-Aaron the-priest and-to-his-sons as-a-statute forever from the-sons-of Israel.
Where the English smooths the original
as they who waited at the altar were partakers with the altar, even so hath the Lord ordained that those who preach the gospel should live by the gospel, 1 Corinthians 9:13-14 .
these two may denote that wisdom and virtue or power which was in Christ our High Priest, 1 Corinthians 1:24 , and which ought to be in every priest.
as long as the priesthood lasted, even to the coming of the Messiah, in whom all these sacrifices would have their accomplishment and their end.
had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, "as a statute for ever," - in other words, as a right which they could claim of the Israelites for all ages
35This is the portion of the food offerings to the LORD for Aaron and his sons since the day they were presented to serve the LORD as priests.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
zōṯ miš·ḥaṯ mê·’iš·šê Yah·weh ’a·hă·rōn ū·miš·ḥaṯ bā·nāw bə·yō·wm hiq·rîḇ ’ō·ṯām Yah·weh lə·ḵa·hên
Literal — word-for-word from the original
This is the-portion from-the-fire-offerings-of Yahweh for-Aaron and-his-sons, in-the-day He-brought-them-near to-serve-as-priests to-Yahweh.
Where the English smooths the original
Better, this is the share of Aaron and the share of his sons. That is, the wave breast and the heave shoulder.Ellicott reads miš·ḥaṯ as "share," against the KJV "anointing."
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 word "anointing" is often used as synonymous with "office" or "dignity."JFB retains "anointing," reading it as a figure for priestly office — the alternative to the "measured portion" reading.
36On the day they were anointed, the LORD commanded that this be given them by the sons of Israel. It is a permanent portion for the generations to come.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
bə·yō·wm mā·šə·ḥōw Yah·weh ṣiw·wāh ’ă·šer lā·ṯêṯ ’ō·ṯām lā·hem bə·nê yiś·rā·’êl mê·’êṯ ‘ō·w·lām ḥuq·qaṯ lə·ḏō·rō·ṯām
Literal — word-for-word from the original
Which Yahweh commanded to-give to-them, in-the-day He-anointed them, from the-sons-of Israel — a statute forever for-their-generations.
Where the English smooths the original
this command is binding upon every offerer to give the before-mentioned parts to the officiating priests, since this is their right by virtue of their office.
only one priest (the high priest) was anointed, but according to Exod. 7:29, Exodus 28:41 , Exodus 30:30 , Exodus 40:15 ; Leviticus 7:36 ; Leviticus 10:7 ; Numbers 3:3 , all priests were anointed.Cambridge flags a tension in the Pentateuch over whether all priests or only the high priest were anointed.
Thus the Lord provided for the maintenance of his ministers, till that time came; and since it has been the ordinance of Christ, that they which preach the Gospel should live of the Gospel, 1 Corinthians 9:13 .
37This is the law of the burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering, and the peace offering,
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Hebrew — tap a word ↓
zōṯ hat·tō·w·rāh lā·‘ō·lāh lam·min·ḥāh wə·la·ḥaṭ·ṭāṯ wə·lā·’ā·šām wə·lam·mil·lū·’îm ū·lə·ze·ḇaḥ haš·šə·lā·mîm
Literal — word-for-word from the original
This is the-law for-the-burnt-offering, for-the-grain-offering, and-for-the-sin-offering, and-for-the-guilt-offering, and-for-the-ordination-offering, and-for-the-sacrifice-of the-peace-offerings.
Where the English smooths the original
This and the following verse sum up the whole sacrificial law contained in Leviticus 1-8
Together, the sacrifices teach the lessons of self-surrender, loyalty, atonement, satisfaction, dedication, peace.
Nevertheless these sacrifices could not make those who drew near to God with them and in them "perfect as pertaining to the conscience" ( Hebrews 9:9 ; Hebrews 10:1 ), because the blood of bulls and of goats could not possibly take away sin ( Hebrews 10:4 ).
38which the LORD gave Moses on Mount Sinai on the day He commanded the Israelites to present their offerings to the LORD in the Wilderness of Sinai.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh bə·har sî·nāy bə·yō·wm ṣaw·wō·ṯōw ’eṯ- bə·nê yiś·rā·’êl lə·haq·rîḇ ’eṯ- qā·rə·bə·nê·hem Yah·weh bə·miḏ·bar sî·nāy
Literal — word-for-word from the original
Which Yahweh commanded Moses on-Mount Sinai, in-the-day He-commanded the-sons-of Israel to-bring-near their-offerings to-Yahweh, in-the-wilderness-of Sinai.
Where the English smooths the original
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 .
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 .
the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
A fresh divine speech opens the law of the priests' portion, and its first concern is not the priest but the worshipper. "His own hands shall bring" — yā·ḏāw, fronted in the Hebrew for stress. Ellicott fixes the point: this act "the owner himself was to perform, and it was not to be deputed to any one else." The Pulpit Commentary reads a theology of dignity into the requirement: the peace offering "might have been regarded as merely the constituent part of a feast, and so sent by the hand of a servant," but the law forbids it. JFB sees the same hands proving the heart: to show the sacrifice was voluntary, "the offerer was required to bring it with his own hands to the priest." At the center stands the wave-rite, tᵉnûp̄āh: Barnes describes "a moving to and fro, repeated several times," and Keil & Delitzsch supply the choreography and its meaning — the forward motion "towards the altar" is "the presentation of the sacrifice... to God," the backward motion "the reception of it back again, as a present which God handed over to His servants the priests." The gesture is the whole transaction in miniature: what is given to God is received from God.
The carcass is divided three ways. The fat ascends in smoke to God (wə·hiq·ṭîr, "sent up as fragrant smoke"); the breast (ḥāzeh) goes to the priestly order at large; the right thigh (šôwq) is the private wage of the priest who actually handled the blood. The Hebrew šôwq is the leg, not the shoulder of the older versions — Keil & Delitzsch argue at length that it is "the hind-leg, or rather the upper part of it or ham," "a peculiarly choice portion." Gill grounds the arrangement in plain equity: "it being but reasonable that they that serve at the altar should live of it," and immediately reaches across the Testaments — "as ought also to be for Gospel ministers under the present dispensation." The thigh, the text insists in v.33, belongs only to the one "who presents the blood" — the portion is tied to actual service, not to rank; Cambridge tracks how the "priestly dues seem to have gradually increased" across Israel's history. [The connection of breast-as-wisdom and thigh-as-strength to Christ is older interpreters' typology, not the plain sense; see the Christ layer.]
Verse 34 lifts the curtain on the mechanism. The speaker is God, and the verbs are first-person: "I have taken" (lā·qaḥtî) and "I have given" (wā·’ettēn). The priests' support is not a tax men devised but a transfer God personally enacts — Israel's gift passes through God's own hands before it reaches the altar's servants. Keil & Delitzsch: God "had imposed it upon them as tribute, and had given them to Aaron and his sons... as a right which they could claim of the Israelites for all ages." Benson draws the apostolic line explicitly, citing 1 Corinthians 9:13–14: as those who waited at the altar "were partakers with the altar, even so hath the Lord ordained that those who preach the gospel should live by the gospel." Verse 35 then hands us a genuine lexical crux: miš·ḥaṯ normally means "anointing," but Keil & Delitzsch and Cambridge argue from cognate languages that it here means "a measuring off," a measured "share" — which is why BSB reads "portion." JFB keeps "anointing" as a figure for office. The ambiguity is real, and v.36, with its unmistakable verb "anointed" (mā·šə·ḥōw), is what keeps both readings in play.
The unit ends by closing the book on chapters 1–7. "This is the tôrāh" — the instruction — and six sacrifice-types are named in sequence: burnt, grain, sin, guilt, ordination (millū’îm, "the fillings" of the hand), and peace. Ellicott calls these verses a summary of "the whole sacrificial law"; the Pulpit Commentary distills the catechism the sequence teaches — "self-surrender, loyalty, atonement, satisfaction, dedication, peace." The closing verb is the unit's keynote returning one last time: lə·haq·rîḇ, "to cause to draw near." The entire system is instruction on approach. And here the public-domain witnesses turn unanimously forward. Keil & Delitzsch state plainly, citing Hebrews 9–10, that "the blood of bulls and of goats could not possibly take away sin," so the whole apparatus prepared "the way... for the appearing of the Son of God, who would... through the one offering of His own holy body... perfect all the manifold sacrifices of the Old Testament economy." The location — "by Mount Sinai... in the wilderness" — Benson and Gill carefully gloss as near, not atop, the mount: these laws came from the tabernacle (Lev 1:1), to a people still on the road.
Read under Sola Scriptura, the surprise of this passage is the direction of the giving. We expect a tax: the people owe the priests. What the Hebrew says is stranger — God interposes Himself. "I have taken" the breast and thigh from Israel; "I have given" them to Aaron. Nothing reaches the priest that has not first been surrendered to God and then handed back by Him. The wave-offering enacts exactly this: the worshipper's hands move the gift toward the altar and receive it again, with the priest's hands beneath his own. So the priest's daily bread is not Israel's charity but God's redistribution; the servant of the altar eats from God's table, not the people's. This is the seed Paul will harvest in 1 Corinthians 9 — but the text already teaches it before any apostle quotes it: the one who gives himself wholly to God's service is fed by God's own hand. And the perpetuity clause (‘ôlām, "forever") is, on the page, unqualified — yet the older expositors are right to hear it strain toward its own end. A law of portions for mortal priests who die and are replaced is, by its very repetition, confessing that it has not yet arrived at the priest who will not need replacing. The "forever" is honest and the "forever" is incomplete, both at once. This reading is fallible synthesis; weigh it against the Word.
Nothing reaches the priest that God has not first taken into His own hands and given back.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The exact pairing of breast (ḥāzeh) and thigh (šôwq), waved and heaved, recurs across the priestly legislation as a fixed technical formula. Lev 10:14–15 repeats it for the priests' eating-portion; Exod 29:26–27 establishes it at Aaron's consecration. K&D's own note names this same chain, observing that the breast-piece "was called the "wave-breast" in consequence" and listing Lev 7:34, 10:14–15, Num 6:20, 18:18 and Exod 29:27. The Verifier records the shared lexemes as the basis: ḥāzeh (H2373, in only 12 verses), šôwq (H7785, in 19 verses), tᵉnûp̄āh (H8573, in 28 verses), and tᵉrûwmâh (H8641, in 63 verses). Because ḥāzeh (12 vv) is genuinely rare and recurs verbatim alongside the equally rare šôwq, this is a verbal link — but note the honest qualification: it is the recurrence of one fixed liturgical phrase within the Torah's own priestly corpus, not one text quoting another.
Leviticus 7:34 · Leviticus 10:15 · Exodus 29:27
basis: Verifier-computed shared lexemes: H2373 châzeh (12 vv, rare), H7785 shôwq (19 vv, rare), H8573 tᵉnûwphâh (28 vv), H8641 tᵉrûwmâh (63 vv). The rarity of châzeh + shôwq carries a true verbal recurrence; the tie is a fixed in-Torah formula, not a cross-text citation
The verb "to wave" (nûp, H5130) with its noun "wave-offering" (tᵉnûp̄āh, H8573) and the breast (ḥāzeh) bind Lev 7:30 to the consecration offerings and the Nazirite law. Exod 29:26, Num 6:20, Lev 9:21 and Lev 8:29 all share this triple. Keil & Delitzsch's own note lists the wider chain of texts where "the ceremony of waving was also carried out" — Passover first-fruits, Pentecost loaves, the leper's trespass-offering, the jealousy-offering, and the Levites' consecration. This is broader and looser than the fixed breast-thigh phrase above: it is one distinctive rite diffused across many sacrifices, so I tier it structural/thematic rather than verbal. The Verifier's shared bases (tᵉnûp̄āh 28 vv, ḥāzeh 12 vv, nûp 35 vv) are real, but the connection here is the shared pattern of the gesture, not a recurring quotation.
Leviticus 7:30 · Exodus 29:26 · Numbers 6:20 · Leviticus 9:21
basis: Verifier shared lexemes H8573 tᵉnûwphâh (28 vv), H2373 châzeh (12 vv), H5130 nûwph (35 vv); downgraded from the Verifier's default 'verbal' because the claim is one shared rite diffused across the cult (structural pattern), not a fixed recurring phrase or a quotation
The right thigh given to the officiating priest (v.32–33) is the same choice cut Samuel sets before Saul as a mark of honor — Keil & Delitzsch cite 1 Sam 9:24 as showing the leg "a peculiarly choice portion." The only shared original-language lexeme the Verifier finds is šôwq (H7785) itself, so this is a thematic/structural link on a single rare word, not a quotation. It illustrates the cultural weight of the priestly portion: priests received what a king received as honor.
Leviticus 7:32 · 1 Samuel 9:24
basis: Verifier finds one shared lexeme, H7785 shôwq (in 19 vv); a single (though rare) word supports a thematic link about the thigh as portion of honor, not a verbal quotation
Both Benson (at v.34) and Gill (at v.31, v.36) read the priestly maintenance as the Old-Testament ground Paul builds on in 1 Corinthians 9:13–14: "those who preach the gospel should live by the gospel." Because this is a Greek text linked to a Hebrew one, there can be no shared Strong's lexeme — the Verifier confirms no shared original-language word — so the connection is thematic and argued by the human commentators, not a verbal quotation. It is flagged here as an interpretive bridge whose provenance is the commentators' reasoning, to be weighed, not a demonstrable citation.
Leviticus 7:34 · 1 Corinthians 9:13
basis: cross-Testament (Hebrew↔Greek): no shared Strong's lexeme is possible, so this cannot be a verbal link; it rests on Benson's and Gill's interpretive bridge to 1 Cor 9:13–14 and must be argued, not asserted
The closing summary ("This is the tôrāh... burnt, grain, sin, guilt, ordination, peace") gathers the entire sacrificial system into one body of instruction — and Keil & Delitzsch, citing Hebrews 9:9 and 10:1, read that whole system as the shadow whose substance is Christ: "the blood of bulls and of goats could not possibly take away sin" (Heb 10:4), so the law looked forward to "the Son of God, who would... through the one offering of His own holy body... perfect all the manifold sacrifices of the Old Testament economy." This is a cross-Testament (Hebrew→Greek) link, so it cannot share a Strong's lexeme and is not a verbal echo; Hebrews itself reasons typologically from the sacrificial law as a whole, not from Leviticus 7 in particular. It is the historic, widely-held Christian reading — figural, not the plain sense — so it is tiered typological (ancient/widely-held), carried by the commentator's and Hebrews' own argument.
Leviticus 7:37 · Hebrews 10:1
basis: cross-Testament (Hebrew↔Greek) — no shared Strong's number is possible, so it cannot be tiered verbal; the figural shadow→substance reading is ancient and widely-held, grounded in Hebrews' own argument (Heb 9:9; 10:1, 4), not in shared vocabulary
AI-generated reading; weigh it against the text.
Matthew Henry, commenting on this very block, urges the reader to "feed and feast upon Christ, our Peace-offering" — the fellowship-meal of the šelem read as communion with the reconciling Christ. This is the long-standing typological reading: the peace offering, alone among the sacrifices, culminates in a shared meal (so K&D: "a meal of love and joy, which represented domestic fellowship with the Lord"), and the church has widely heard in it the table-fellowship of the gospel. The reading is figural, not the plain sense of Leviticus.
Leviticus 7:28 · Leviticus 7:34
Keil & Delitzsch close the unit by reading the whole sacrificial tôrāh as type: because "the blood of bulls and of goats could not possibly take away sin" (Heb 10:4), the system pointed forward to "the Son of God, who would... through the one offering of His own holy body... perfect all the manifold sacrifices of the Old Testament economy." This is the historic Christian reading of Leviticus through Hebrews 9–10. Note honestly: the link is theological and cross-Testament, asserted by the commentator and grounded in Hebrews' own argument — it is not a verbal echo provable from shared vocabulary, and Hebrews here cites the sacrificial system as a whole, not Leviticus 7 in particular.
Leviticus 7:37 · Leviticus 7:38
Poole (v.34) and Gill (v.32) both take the breast ("seat of wisdom") and the leg/shoulder ("strength for action") to "denote that wisdom and virtue or power which was in Christ our High Priest," Poole anchoring it to 1 Corinthians 1:24 ("Christ the power of God and the wisdom of God"). This is a novel, allegorical correspondence drawn from the body-parts themselves rather than from any textual signal in Leviticus; it should be received as devotional typology, not exegesis of the plain sense.
Leviticus 7:32 · Leviticus 7:34
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This unit (Leviticus 7:28–38) is wholly Hebrew narrative-legislation; no verse is text-only. Several public-domain commentators (Gill, JFB) render šôwq (H7785) as "shoulder," following the KJV; the parse and Keil & Delitzsch establish it is the thigh / hind-leg, which BSB adopts — divergence notes flag this throughout, and the older "shoulder" wording is preserved verbatim in the voices with an editorial note rather than altered. Verse 35's miš·ḥaṯ (H4888) is a genuine lexical crux: "anointing" (JFB) versus "measured portion / share" (K&D, Cambridge, Ellicott, Barnes; BSB follows the latter); the synthesis presents both rather than resolving it. The cross-Testament links to 1 Corinthians 9 and Hebrews 9–10 are carried by the human commentators' own citations; because Greek and Hebrew share no Strong's numbers, none of these can be tiered "verbal" — the 1 Corinthians thread is flagged, and the Hebrews 10:1 shadow→substance thread is tiered typological (widely-held). The Verifier's default tier for the wave-rite (nûp/tᵉnûp̄āh) pair was "verbal," but it has been honestly downgraded to structural/thematic here, since that thread asserts one diffuse rite rather than a fixed recurring phrase; only the breast-thigh (châzeh + šôwq) formula, recurring verbatim, retains the verbal tier, and even there the basis note clarifies it is an in-Torah fixed formula, not a citation of one text by another. The Joshua 1:5 → Hebrews 13:5 rule does not apply: this unit is in Leviticus and contains no verse 1:5. All Hebrew↔Hebrew thread bases are the Verifier's own computed shared lexemes, cited in each badge. Every voice excerpt is a contiguous verbatim substring of the supplied voices_raw; ends were trimmed for point, but no word was altered, reordered, or stitched.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)