Deuteronomy 18:3

18:1-8 Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.

And this shall be the priest's due from the people, from them that offer sacrifice,.... Not from the priests, as Jarchi observes, but from those that bring the sacrifices to the priests, particularly the peace offerings: whether it be ox or sheep; the one of the herd, the other of the flock, creatures used in sacrifice, and takes in goats and the kids of them, rams and lambs: and they shall give unto the priest the shoulder, and the two cheeks, and the maw; the first of these designs the upper part of the arm that joins to the neck and back, and the next the two cheeks with the tongue, as both Jarchi and Aben Ezra observe, and indeed the whole head is meant; the maw, which the Septuagint interpreters call and other writers is, according to the philosopher (p), the fourth and last ventricle or stomach, and which he thus describes;"after the echinus or rough tripe is that which is called the maw, which is in size larger than the echinus, and in form longer, and has many large and smooth folds;''and , the maw of an ox, and the belly of a swine, are reckoned by the poet (q) as delicious food. (p) Aristot. Hist. Animal. l. 2. c. 17. (q) Aristophan. Equites, Acts 1. Sc. 3. p. 307. & Acts 4. Sc. 1. p. 355.

A sacrifice, to wit, a sacrifice of thanksgiving, or a peace-offering, as appears from Leviticus 7:31,33 , which is ofttimes called simply a sacrifice, as Exodus 18:12 Leviticus 17:5,8 Num 15:3 Deu 12:27 . The shoulder, and the two cheeks, and the maw. Quest. How doth this agree with other texts, in which the shoulder and the breast, and those parts only, are the priest’s due, not the cheeks and maw? Answ. 1. Who shall tie God’s hands? what if he now makes an addition, and enlargeth the priest’s commons? Nothing more usual than for one scripture to supply what is lacking in another, and for a latter law of God to add to a former. 2. The breast may be here omitted, because it is comprehended under the shoulder, to which it is commonly joined, and with which it was waved before the Lord. 3. The Hebrew word here rendered maw or stomach , which was reckoned among dainties by the ancients, is not to my remembrance used elsewhere, and therefore it may have another signification, and some render it the breast, others take it for the uppermost part of the stomach, which lies under the breast.

For "maw" read stomach, which was regarded as one of the richest and choicest parts. As the animal slain may be considered to consist of three principal parts, head, feet, and body, a portion of each is by the regulation in question to be given to the priest, thus representing the consecration of the whole; or, as some ancient commentators think, the dedication of the words, acts, and appetites of the worshipper to God. The text probably refers to peace-offerings, and animals killed for the sacrificial meals held in connection with the peace-offerings.

3. this shall be the priest's due from the people—All who offered sacrifices of thanksgiving or peace offerings (Le 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.

3 . And this shall be the priests’ due , etc.] Heb. mishpaṭ , as in 1 Samuel 2:13 , where render: and the priests’ due from the people . from them that offer a sacrifice ] Heb. slay , or sacrifice, a sacrifice , a comprehensive phrase including every victim offered at the Altar where alone sacrifice was valid. This precludes the various theories suggested with the view of reconciling D’s law with that of P (see next note), viz. (1) that the law refers not to animals offered at the Temple but to those slain for food at home ( Deuteronomy 12:15 f.); (2) that it refers only to the eating of firstlings ( Deuteronomy 12:17 f., Deuteronomy 15:20 ); (3) that it refers to more dues to the priests, additional to those prescribed in P. the shoulder, and the two cheeks, and the maw ] According to 1 Samuel 2:12-17 the earlier practice had been that the priest’s servant with a three-pronged fork took what he could for his master out of the caldron in which the victim was being boiled for the worshippers; and it was regarded as a sinful innovation when the sons of Eli demanded to receive their portions while the flesh was still raw, no doubt in order that they might secure certain definite parts of the animal. This claim the law in D now legalises, naming the pieces of the victim to be given to the priest. P represents a later development, and prescribes still better pieces, the breast and the right thigh ( Leviticus 7:31 ff; Leviticus 10:14 f., Numbers 18:18 ).

"This shall be the right of the priests on the part of the people, on the part of those who slaughter slain-offerings, whether ox or sheep; he (the offerer) shall give the priest the shoulder, the cheek, and the stomach." הזּרע, the shoulder, i.e., the front leg; see Numbers 6:19 . הקּבה, the rough stomach, τὸ ἤνιστρον (lxx), i.e., the fourth stomach of ruminant animals, in which the digestion of the food is completed; Lat. omasus or abomasus, though the Vulgate has ventriculus here.

On the choice of these three pieces in particular, Mnster and Fagius observe that "the sheep possesses three principal parts, the head, the feet, and the trunk; and of each of these some portion was to be given to the priest who officiated" "Of each of these three principal parts of the animal," says Schultz, "some valuable piece was to be presented: the shoulder at least, and the stomach, which was regarded as particularly fat, are seen at once to have been especially good." That this arrangement is not at variance with the command in Leviticus 7:32 ., to give the wave-breast and heave-leg of the peace-offerings to the Lord for the priests, but simply enjoins a further gift to the priests on the part of the people, in addition to those portions which were to be given to the Lord for His servants, is sufficiently evident from the context, since the heave-leg and wave-breast belonged to the firings of Jehovah mentioned in Deuteronomy 18:1 , which the priests had received as an inheritance from the Lord, that is to say, to the tenuphoth of the children of Israel, which the priests might eat with their sons and daughters, though only with such members of their house as were levitically clean ( Numbers 18:11 ); and also from the words of the present command, viz., that the portions mentioned were to be a right of the priests on the part of the people, on the part of those who slaughtered slain-offerings, i.e., to be paid to the priest as a right that was due to him on the part of