Hence, it is plain that this use which was to be made of certain parts of certain offerings does not touch the question of the consecration of the whole to God. The whole of each offering is none the less wholly accepted and appropriated by God, that He designates a part of it to the maintenance of the priesthood. That even as thus used by the priest it is used by him as something belonging to God, is indicated by the phrase used, "it is most holy" (vi. 17); expressive words, which in the law of the offerings always have a technical use, as denoting those things of which only the sons of Aaron might partake, and that only in the holy place. In the case of the meal-offering, its peculiarly sacred character as belonging, the whole of it, exclusively to God, is further marked by the additional injunctions that it should be "eaten _without leaven_ in a holy place" (vi. 16); and that whosoever touched these offerings should be holy (vi. 18); that is, he should be as a man separated to God, under all the restrictions (doubtless, without the privileges,) which belonged to the priesthood, as men set apart for God's service. In the eating of their portion of the various offerings by the priests, we are to recognise no official act: we simply see the servants of God supported by the bread of His table. This last thought, which is absent in the case of no one of the offerings,[12] is brought out with special clearness and fulness in the ceremonial connected with the peace-offerings (vii. 28-34). In this case, certain parts, the right thigh (or shoulder?) and the breast, are set apart as the due of the priest. The selection of these is determined by the principle which marks all the Levitical legislation: God and those who represent Him are to be honoured by the consecration of the best of everything. In the animals used upon the altar, these were regarded as the choice parts, and are indeed referred to as such in other Scriptures. But, in order that neither the priest nor the people may imagine that the priest receives these as a man from his fellow-men, but may understand that they are given to God, and that it is from God that the priest now receives them, as His servant, fed from His table; to this end, certain ceremonies were ordained to be used with these parts; the breast was to be "heaved," the thigh was to be "waved," before the Lord. What was the meaning of these actions? [12] Even in the burnt-offering, the hide of the victim was assigned to the priest (vii. 8). The breast was to be "heaved;" that is, elevated heavenward. The symbolic meaning of this act can scarcely be missed. By it, the priest acknowledged his dependence upon God for the supply of this sacrificial food, and, again, by this act consecrated it anew to Him as the One that sitteth in the heavens.