According to the rabbins, the waving consisted of a movement forwards and backwards.  Some think that there was also a lateral motion from right to left and the reverse.  The heaving was a movement upwards and downwards.  The ground of the distinction between these two forms of presentation to Jehovah is uncertain.  We only know that the ceremony of heaving was restricted to certain cases.  Thus the breast of the peace-offerings was always waved, and the right shoulder heaved, before they were given to the priests as their portion.  Lev. 7:28-34.

(3.) The sprinkling of the victim’s blood was a most weighty part of the ceremonial, for by this expiation was symbolized.  It was accordingly restricted to the priest, who was the appointed mediator between God and the people.  The sevenfold sprinkling of the blood that was carried into the sanctuary (Lev. 4:6, 17; 16:14, 19), and in certain other cases (Lev. 8:11; 14:7, 51) denoted the completeness of the expiation, seven being the well-known symbol of perfection.  Hence the New Testament beautifully represents believers as purified from sin by the sprinkling of the blood of Christ, the great Antitype of the Mosaic sacrifices.  Heb. 9:13, 14; 10:22; 12:24; 1 Pet. 1:2.

Kindred to the rite of sprinkling was the application of the victim’s blood to the horns of the altar and to the person of the offerer.  Exod. 29:12, 20; Lev. 4:7, 18, 25, 30; 8:15, 24; 14:14, etc.

(4.) The burning of the offering, or of certain specified parts of it, upon the altar, whereby its odor ascended up to heaven, was a natural expression of dedication to God.  Compare Gen. 8:21, Lev. 1:9, etc.

16.  We have seen the typical import of the furniture of the tabernacle (Nos. 8 and 9 above).  That the tabernacle itself, considered generally, had also a typical meaning, is admitted by all who believe in revelation.  But when we come to the consideration of details, we encounter diversities of interpretation which cannot be here considered.  We notice only the following points: 

(1.) The Mosaic tabernacle was, as we have seen, God’s visible earthly dwelling-place.  As such, it shadowed forth his real presence and glory, first, in the church of the redeemed on earth through Jesus Christ; secondly, in the glorified church in heaven.  Some think that the outer sanctuary, with its altar of incense, its golden candlestick, and its table of show-bread, typified God’s presence with the church militant, through her divinely-appointed ordinances; and the inner sanctuary, his presence with the church triumphant in heaven.