Numbers 15:19

Translation
King James Version
Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD.
Ask
KJV (with Strong's)
Then it shall be, that, when ye eat H398 of the bread H3899 of the land H776, ye shall offer up H7311 an heave offering H8641 unto the LORD H3068.
Ask
Complete Jewish Bible
and eat bread produced in the land, you are to set aside a portion as a gift for ADONAI.
Ask
Berean Standard Bible
and you eat the food of the land, you shall lift up an offering to the LORD.
Ask
American Standard Version
then it shall be, that, when ye eat of the bread of the land, ye shall offer up a heave-offering unto Jehovah.
Ask
World English Bible Messianic
then it shall be that when you eat of the bread of the land, you shall offer up a wave offering to the LORD.
Ask
Geneva Bible (1599)
And when ye shall eate of the bread of the land, ye shall offer an heaue offring vnto ye Lord.
Ask
Young's Literal Translation
then it hath been, in your eating of the bread of the land, ye heave up a heave-offering to Jehovah;
Ask
See also
Joshua 5:11Joshua 5:12
See on the biblical-era map
From Mt. Sinai to Kadesh Barnea
From Mt. Sinai to Kadesh Barnea View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 4,173 of 31,102

Study This Verse

SUMMARY

Numbers 15:19 introduces a foundational ordinance for the Israelites, mandating a "heave offering" from the first of their harvested grain once they settled in the Promised Land. This command, given while still in the wilderness, served as a perpetual statute designed to instill profound gratitude and a constant acknowledgment of Yahweh as the sovereign Provider of all sustenance and the faithful fulfiller of His covenant promises, ensuring that their future abundance would always be consecrated to Him.

CONTEXT

  • Literary Context: The command in Numbers 15:19 is situated within a comprehensive series of laws (Numbers 15:1-41) given by God through Moses, immediately following the devastating consequences of the Israelites' rebellion and refusal to enter the Promised Land, as detailed in Numbers 13-14. Despite their profound failure and the resulting divine judgment, God, in His unwavering faithfulness, reaffirms His intention to bring them into Canaan. This chapter provides detailed instructions for life and worship in the land, covering various offerings including burnt offerings, sin offerings, and vows, thereby establishing a robust framework for maintaining holiness and a right relationship with God once settled. Specifically, Numbers 15:17-21 introduces the law of the "heave offering" (terumah) from the first of their dough, a perpetual statute distinct from the wilderness manna, emphasizing future agricultural abundance and the proper response to it.
  • Historical & Cultural Context: Historically, ancient Near Eastern cultures widely practiced offering portions of their harvest to various deities, often driven by superstition or a desire to appease gods for fertility and prosperity. However, Israel's "heave offering" was profoundly distinct; it was an act of worship rooted in their unique covenant relationship with Yahweh, who had miraculously delivered them from slavery in Egypt and was now bringing them into a land of their own. The "bread of the land" refers to the staple agricultural products—primarily grain, but also wine and oil—that would sustain them in Canaan, a land explicitly promised to be "flowing with milk and honey," as described in Exodus 3:8. This command, given while they were still entirely dependent on manna in the wilderness, served a crucial pedagogical and spiritual purpose: it prepared them psychologically and spiritually for a life of settled agriculture, ensuring that even amidst future prosperity, they would remember that God, not human effort alone, remained the ultimate source of their provision and blessing.
  • Key Themes: Numbers 15:19 profoundly contributes to several overarching themes within the book of Numbers and the broader Pentateuch. It powerfully underscores the theme of Divine Provision and Faithfulness, demonstrating God's unwavering commitment to His covenant promises, even after Israel's significant rebellion. By preparing them for the abundance of the land He would give them, it highlights God's steadfastness, a theme echoed in Deuteronomy 8:7-9. The command also highlights the principle of Firstfruits and Consecration, teaching Israel to acknowledge God's sovereignty over all their blessings by offering the first and best of their produce. This practice was foundational to their worship and indicative of their trust, a principle later articulated in Proverbs 3:9-10. Furthermore, it reinforces Gratitude and Obedience as essential components of their covenant relationship, ensuring that future prosperity would not lead to forgetfulness of God but to continuous acts of worship and remembrance of the One who brought them into the land and sustained them, a critical warning often repeated throughout the book of Deuteronomy.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Bread (Hebrew, lechem', H3899): From the root meaning "to fight" (perhaps via the idea of "food for sustenance in battle"), this word refers to food (for man or beast), especially bread, or grain (for making it). In Numbers 15:19, "bread" (lechem) signifies the staple agricultural product that would sustain the Israelites in the Promised Land, contrasting with the manna of the wilderness. It represents the very sustenance derived from the land, emphasizing God's provision through the earth's bounty.
  • Land (Hebrew, ʼerets', H776): This term refers to the earth at large, or more specifically, a particular land or country. In this context, "the land" (hā'āreṣ) specifically denotes the Promised Land of Canaan, which God was bringing Israel into. Its inclusion underscores that the command is tied to their future settled existence and agricultural life in the territory divinely allocated to them, highlighting God's faithfulness in fulfilling His promise of a homeland.
  • Offer up (Hebrew, rûwm', H7311): A primitive root meaning "to be high actively," "to rise or raise," or "to lift up." This verb describes the physical action of elevating a portion of the harvest as a sacred act. The "heave offering" (tᵉrûwmâh) derives directly from this verb, indicating something that is "lifted up" or "set apart" for God. It symbolizes the consecration of a portion of their produce, acknowledging God's ultimate ownership and their dependence upon Him.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the personal, covenantal name of God, often translated as "Jehovah" or "Yahweh," meaning "the self-Existent or Eternal One." The offering is explicitly directed "unto the LORD," emphasizing that this is not merely a cultural custom or a tax, but an act of worship and devotion to the specific God who delivered Israel and was bringing them into the land. It underscores the covenantal nature of the command and the personal relationship between God and His people.

Verse Breakdown

  • "Then it shall be, that, when ye eat of the bread of the land": This opening clause establishes the future context and condition for the command. "Then it shall be" (וְהָיָה כִּי) indicates a future certainty, specifically tied to the Israelites' successful entry into and settlement within Canaan. The phrase "when ye eat of the bread of the land" signifies their transition from a nomadic, manna-dependent existence to a settled, agricultural life, enjoying the produce of their own fields. It emphasizes the moment of consumption, implying that the offering is a prerequisite to enjoying God's provision.
  • "ye shall offer up a heave offering": This is the core command. The verb "offer up" (תָּרִימוּ), from the root rûwm, literally means "you shall lift up" or "you shall set apart." This action was a physical demonstration of consecration, elevating a portion of their produce to God. The "heave offering" (terumah) was a specific type of offering, distinct from burnt offerings or sin offerings, designated for the priests, symbolizing the people's recognition of God's ownership over the land and its bounty, and their support for the priestly service that mediated their relationship with God.
  • "unto the LORD": This final phrase specifies the ultimate recipient and purpose of the offering. It was not merely a tax or a cultural custom, but an act of worship directed specifically "unto Yahweh," the covenant God of Israel. This underscores the theological nature of the command: the offering was an expression of devotion, gratitude, and acknowledgment of God's sovereignty, faithfulness, and proprietorship over all creation and their lives.

Literary Devices

Numbers 15:19 employs several significant literary devices that enrich its meaning and impact. The primary device is Command, expressed through the imperative "ye shall offer up," which highlights the divine authority behind the instruction and its non-negotiable nature for the Israelites' future life in the land. This direct address underscores God's sovereignty and the people's expected obedience. This verse also utilizes Anticipation or Foreshadowing, as it is given while the Israelites are still in the wilderness, looking forward to a time when they will "eat of the bread of the land." This prophetic element serves to reinforce God's faithfulness in fulfilling His promises despite Israel's recent rebellion, assuring them of their eventual settlement and prosperity. Furthermore, the "heave offering" itself functions as Symbolism. The physical act of "lifting up" a portion of the harvest symbolizes the elevation of God above all earthly possessions, acknowledging His ultimate ownership and the people's complete dependence. It is a tangible symbol of gratitude, consecration, and covenant remembrance, transforming a mundane agricultural act into a sacred ritual that continually points back to the divine Giver.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 15:19 establishes a profound theological principle: all provision ultimately originates from God, and therefore, a portion of our blessings is to be returned to Him in worship and acknowledgment. This command transcends a mere agricultural regulation, serving as a perpetual reminder of God's covenant faithfulness in bringing Israel into the land and sustaining them. It teaches that true prosperity is not merely about abundance, but about recognizing the Giver and living in grateful dependence. The offering also supported the Levitical priesthood, demonstrating a divine economy where the spiritual leaders were sustained by the people's obedience, fostering a community dependent on God and each other. This act of giving from the "first of their dough" instilled a habit of prioritizing God and acknowledging His sovereignty over every aspect of their lives, from the daily bread to the national identity, ensuring that their future abundance would deepen, not diminish, their devotion.

REFLECTION AND APPLICATION

Numbers 15:19 offers timeless wisdom for believers today, transcending its specific Old Testament context to speak to the heart of our relationship with God. It calls us to cultivate a profound spirit of gratitude, recognizing that every good and perfect gift, whether material, relational, or spiritual, comes from our Heavenly Father. This verse challenges us to move beyond a transactional view of blessings to one of deep appreciation and acknowledgment of God's unwavering provision and faithfulness in our lives. It encourages a lifestyle of generosity, where giving back to God, whether through our finances, time, talents, or resources, is not seen as a burden but as a joyful act of worship and an affirmation of His sovereignty. Furthermore, it reminds us that true spiritual maturity involves remembering God not just in times of need, but especially in times of abundance, ensuring that prosperity does not lead to self-sufficiency but to deeper dependence and devotion. It prompts us to consider how our daily consumption and enjoyment of God's provision can be transformed into acts of worship and remembrance, ensuring that our hearts remain fixed on the Giver, not merely the gifts.

Questions for Reflection

  • How does recognizing God as the ultimate provider of "the bread of the land" impact my daily gratitude and perspective on my resources?
  • In what practical ways can I "offer up a heave offering unto the LORD" in my contemporary context, beyond financial giving?
  • How can I cultivate a habit of remembering God's provision and faithfulness, especially when I experience abundance or success, to avoid spiritual complacency?

FAQ

What was the primary purpose of the "heave offering" (terumah) in ancient Israel?

Answer: The primary purpose of the "heave offering" was multifaceted: it served as a tangible expression of gratitude and acknowledgment of God's sovereignty over the land and its produce; it was a means of financially supporting the Levitical priesthood, who had no tribal land inheritance but were dedicated to serving God and the community (see Numbers 18:8-12); and it was a perpetual reminder for the Israelites of their covenant relationship with Yahweh, ensuring that even in prosperity, they would not forget the source of their blessings.

Is the command to offer a "heave offering" still relevant for believers today?

Answer: While the specific ritual of the "heave offering" from agricultural produce is not literally practiced by Christians today, the underlying principles remain profoundly relevant. The command embodies timeless truths about God's provision, the importance of gratitude, the principle of giving the "firstfruits" (the best and earliest) to God, and the responsibility to support those who minister spiritually. Believers are called to acknowledge God as the source of all blessings, to live with a spirit of thanksgiving, and to generously support the work of the church and ministry, as taught in passages like 2 Corinthians 9:7 and Galatians 6:6. It encourages a lifestyle of recognizing God's ownership over all we possess and responding with joyful obedience and generosity.

CHRIST-CENTERED FULFILLMENT

Numbers 15:19, with its emphasis on offering the "bread of the land" to the LORD, finds its ultimate and profound fulfillment in Jesus Christ. While the Israelites offered a portion of their physical sustenance, Jesus declared Himself to be the "bread of life" who came down from heaven (John 6:35). He is the true provision, not merely for physical hunger but for eternal spiritual life, offering Himself as the ultimate "heave offering"—lifted up on the cross—to God for the sins of the world (Hebrews 9:14). Just as the Old Testament offering acknowledged God's ownership and provision, Christ's sacrifice fully consecrated humanity back to God, establishing a new covenant where believers are invited to partake of Him, the living bread, and offer their lives as living sacrifices in response to His ultimate provision (Romans 12:1). Thus, the ancient command to give from the firstfruits of the land points forward to the perfect, once-for-all offering of Christ, through whom all blessings flow and to whom all gratitude is eternally due, transforming the physical act into a spiritual reality of communion and worship.

Copy as

Commentary on Numbers 15 verses 1–21

Here we have,

I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num 15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev 2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev 2:3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, Kg1 4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num 15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6, Num 15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num 15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.

II. Natives and strangers are here set upon a level, in this as in other matters (Num 15:13-16): "One law shall be for you and for the stranger that is proselyted to the Jewish religion." Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa 56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. "We are Abraham's seed." God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.

III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num 15:18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20, Num 15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag 1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (Kg1 17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Eze 44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–21. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Numbers 15:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.