¹ 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”).

² 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.

³ 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.

⁴ sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.

⁵ tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”

⁶ tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.

⁷ tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”