TRV
Translation
King James Version
Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it.
Complete Jewish Bible
Set aside from your first dough a cake as a gift; set it aside as you would set aside a portion of the grain from the threshing-floor.
Berean Standard Bible
From the first of your dough, you are to lift up a cake as a contribution; offer it just like an offering from the threshing floor.
American Standard Version
Of the first of your dough ye shall offer up a cake for a heave-offering: as the heave-offering of the threshing-floor, so shall ye heave it.
World English Bible Messianic
Of the first of your dough you shall offer up a cake for a wave offering. As the wave offering of the threshing floor, so you shall heave it.
Geneva Bible (1599)
Ye shall offer vp a cake of the first of your dowe for an heaue offring: as the heaue offring of the barne, so ye shall lift it vp.
Young's Literal Translation
the beginning of your dough a cake ye heave up--a heave-offering; as the heave-offering of a threshing-floor, so ye do heave it.
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In the KJVVerse 4,174 of 31,102
Study This Verse
Commentary on Numbers 15 verses 1–21
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,
3 And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:
4 Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil.
5 And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb.
6 Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil.
7 And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.
8 And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD:
9 Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil.
10 And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD.
11 Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.
12 According to the number that ye shall prepare, so shall ye do to every one according to their number.
13 All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD.
14 And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.
15 One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.
16 One law and one manner shall be for you, and for the stranger that sojourneth with you.
17 And the LORD spake unto Moses, saying,
18 Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,
19 Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD.
20 Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it.
21 Of the first of your dough ye shall give unto the LORD an heave offering in your generations.
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.
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Ambrose of MilanAD 397
On Cain and Abel
The holy movements of our senses, which are according to virtues, themselves are the firstfruits of a spiritual ark: therefore they are likened to a rural ark, in which the corn is winnowed. For just as wheat and barley are separated from the chaff when threshed in this rural area and, as they are repeatedly winnowed, the chaff and other impurities of the harvest are scattered by the gentle breath of the air in different directions, but those which are more solid fall back into the same place after the dust is shaken out, so the fruits of our thoughts, which are solid and excellent, present a pure and sincere nourishment of virtue, as it is written: "Man does not live by bread alone, but by every word of God."
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.
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SUMMARY
Numbers 15:20 presents a divine ordinance for the Israelites, upon their entry into the Promised Land, to consecrate a "heave offering" from the very first portion of their dough. This command directly parallels the established practice of offering from the threshingfloor, emphasizing God's enduring claim on the initial and choicest parts of their agricultural produce. It served as a foundational reminder of His absolute sovereignty, their continuous dependence on His bountiful provision, and their sacred obligation to honor Him through acts of gratitude and worship in every aspect of their daily sustenance and prosperity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 15:20 effectively employs several literary devices to convey its profound message. Analogy is central to the verse, as the command to offer from the dough is explicitly likened to the already established and familiar practice of offering from the threshingfloor. This comparison serves to clarify the new instruction by grounding it in a known ritual, thereby emphasizing consistency in divine expectations and the comprehensive nature of God's claim. The Repetition of "heave offering" (Hebrew: terumah) and the verb "heave" (from the Hebrew root rûm) powerfully reinforces the specific action required and its symbolic significance of lifting up and setting apart for God. Furthermore, the verse utilizes potent Symbolism: the "first of your dough" symbolizes the overarching principle of prioritizing God in all aspects of life, recognizing His ultimate ownership and provision before any personal consumption. The act of offering itself is inherently Ritualistic, providing a tangible, recurring, and communal way for the Israelites to express their gratitude, dependence, and covenant faithfulness to Yahweh.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command in Numbers 15:20 profoundly illustrates God's desire for His people to acknowledge His sovereignty over all aspects of their lives, from the grandest harvest to the simplest loaf of bread. It teaches that true worship extends beyond formal temple rituals into the mundane realities of daily provision and consumption. By requiring the "first of your dough," God establishes a principle of priority, demanding not the leftovers but the initial and best, fostering a heart of trust and gratitude. This act of giving back a portion of what God has already provided serves as a constant reminder that all blessings flow from His hand, cultivating a spirit of dependence and humility. The offering also underscores the sacredness of daily life and the communal responsibility to support those dedicated to God's service, like the priests, reflecting the interconnectedness of the covenant community.
REFLECTION AND APPLICATION
While the specific ritual of offering a cake from the first of one's dough is no longer a literal practice for believers under the New Covenant, the timeless principles embedded in Numbers 15:20 remain profoundly relevant for our spiritual walk and daily lives. This passage calls us to cultivate a heart that consistently prioritizes God in all things, recognizing that every good and perfect gift, from our daily sustenance to our deepest talents, comes from His gracious hand. It challenges us to give God our "first and best"—whether it be our time, our talents, our financial resources, or our energy—rather than offering Him the leftovers of our lives after we have satisfied our own desires. This is a profound act of faith, trusting that when we honor God with our firstfruits, He will faithfully provide for all our needs and bless our endeavors. It also fosters a spirit of profound gratitude, transforming even mundane activities like earning a living, managing our finances, or preparing a meal into opportunities to acknowledge God's continuous and gracious provision. Ultimately, this passage encourages a consecrated life, where even our daily sustenance and possessions are seen as opportunities to reflect God's holiness, generosity, and our joyful dependence upon Him.
Questions for Reflection
FAQ
What was the purpose of the dough offering in ancient Israel?
Answer: The dough offering, as described in Numbers 15:20, served multiple vital purposes for the Israelites. Primarily, it was a tangible and regular expression of the principle of firstfruits, ensuring that God received the initial and best portion of their agricultural produce, even from processed food like dough. This acknowledged His ultimate ownership of the land and all its bounty, and their continuous dependence on His provision. Secondly, it provided essential sustenance for the Levitical priests, who had no land inheritance and were supported by the offerings of the people, as detailed in passages like Numbers 18:8-11. Finally, it served as a constant, practical reminder of their covenant relationship with God, fostering a spirit of gratitude, obedience, and holiness in their daily lives as they settled into the Promised Land.
Is the dough offering still relevant for Christians today?
Answer: While the literal ritual of offering a cake of dough is not practiced by Christians under the New Covenant, the underlying theological principles are profoundly and eternally relevant. The command embodies the timeless truths of prioritizing God, acknowledging His sovereign provision, and living a consecrated life. Christians are called to give God their "first and best" in all areas—their time, talents, and financial resources—as an act of worship, faith, and gratitude (e.g., Romans 12:1-2). The New Testament emphasizes cheerful and generous giving (e.g., 2 Corinthians 9:7), not out of compulsion or legal obligation, but out of love and profound gratitude for God's ultimate provision in Christ. Thus, the spirit of the dough offering continues to guide believers in their stewardship, devotion, and recognition that all they possess is a gift from God.
CHRIST-CENTERED FULFILLMENT
The principle of offering the first of the dough as a heave offering, deeply rooted in the Old Testament, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The myriad Old Testament sacrifices and offerings, including those from the firstfruits, were but shadows pointing to the perfect and singular offering of the Lamb of God, who takes away the sin of the world. Jesus Himself is the true "firstfruits" of God's new creation, the "firstborn from the dead" (Colossians 1:18), signifying the beginning of resurrection life and the guarantee of future resurrection for all who believe in Him. His life, death, and resurrection represent the ultimate "heave offering"—He was "lifted up" on the cross, presented to God as a fragrant aroma and a propitiation for sin, and forever set apart as the perfect and sufficient sacrifice for all humanity (Hebrews 10:10-14). Through His finished work, the need for repeated symbolic offerings from our produce is superseded by the call to offer our very lives as "living sacrifices, holy and pleasing to God" (Romans 12:1). We are now called to give God not just the first of our dough, but the first and best of our hearts, our worship, our obedience, and our entire being, in grateful response to the immeasurable grace and unmerited favor poured out through Christ, our ultimate Firstfruits and Heave Offering.