Numbers 8:13

8:13 You are to have the Levites stand before Aaron ¹  and his sons, and then offer them as a wave offering to the Lord.

Numbers 5:25

5:25 The priest will take the grain offering of suspicion from the woman’s hand, wave the grain offering before the Lord, and bring it to the altar.

Numbers 8:11

8:11 and Aaron is to offer ²  the Levites before the Lord as a wave offering from the Israelites, that they may do the work ³  of the Lord.

Numbers 8:15

8:15 “After this, the Levites will go in ⁴  to do the work ⁵  of the tent of meeting. So you must cleanse them ⁶  and offer them like a wave offering. ⁷ 

Numbers 8:21

8:21 The Levites purified themselves ⁸  and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them.

Numbers 6:20

6:20 then the priest must wave them as a wave offering ⁹  before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. ¹⁰  After this the Nazirite may drink ¹¹  wine.’

¹ tc The Greek text adds the Lord here: “before the Lord, before Aaron.”

² tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.

³ tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.

³ tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”

⁴ tn Heb “to serve.”

⁵ tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”

⁶ tc The Greek text adds “before the Lord.”

⁴ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

⁵ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

⁶ sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

⁷ tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.