TRV
Translation
King James Version
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:
KJV (with Strong's)
And will make H6213 an offering by fire H801 unto the LORD H3068, a burnt offering H5930, or a sacrifice H2077 in performing H6381 a vow H5088, or in a freewill offering H5071, or in your solemn feasts H4150, to make H6213 a sweet H5207 savour H7381 unto the LORD H3068, of the herd H1241, or of the flock H6629:
Complete Jewish Bible
and want to make an offering by fire to ADONAI - a burnt offering or sacrifice to fulfill a special vow, or to be a voluntary offering, or at your designated times, to make a fragrant aroma for ADONAI - then, whether it is comes from the herd or from the flock,
Berean Standard Bible
and you present an offering made by fire to the LORD from the herd or flock to produce a pleasing aroma to the LORD—either a burnt offering or a sacrifice, for a special vow or freewill offering or appointed feast—
American Standard Version
and will make an offering by fire unto Jehovah, a burnt-offering, or a sacrifice, to accomplish a vow, or as a freewill-offering, or in your set feasts, to make a sweet savor unto Jehovah, of the herd, or of the flock;
World English Bible Messianic
and will make an offering by fire to the LORD, a burnt offering, or a sacrifice, to accomplish a vow, or as a freewill offering, or in your set feasts, to make a pleasant aroma to the LORD, of the herd, or of the flock;
Geneva Bible (1599)
And will make an offring by fire vnto the Lord, a burnt offring or a sacrifice to fulfil a vowe, or a free offring, or in your feastes, to make a sweete sauour vnto the Lord of the hearde, or of the flocke.
Young's Literal Translation
then ye have prepared a fire-offering to Jehovah, a burnt-offering, or a sacrifice, at separating a vow or free-will-offering, or in your appointed things, to make a sweet fragrance to Jehovah, out of the herd, or out of the flock.
See also
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In the KJVVerse 4,157 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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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 15:3 introduces a foundational legislative passage (Numbers 15:1-16) outlining the requirements for various fire offerings to the LORD, particularly as the Israelites anticipated their settlement in the Promised Land. This verse meticulously specifies categories such as burnt offerings, sacrifices for vows, freewill offerings, and those presented during solemn feasts, all designated to produce a "sweet savour" unto the LORD. This divine aroma signified God's acceptance and pleasure when these offerings were presented from the herd or flock, meticulously adhering to the divine instructions, thus reinforcing the continuity of worship and the covenant relationship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 15:3 masterfully employs several literary devices to convey its intricate message. Enumeration is prominently featured, as the verse systematically lists distinct categories of offerings ("burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts"). This detailed categorization provides a clear taxonomy of sacrificial acts, defining the precise scope of the laws being presented in the broader chapter. The evocative phrase "sweet savour" functions as both an anthropomorphism and a metaphor. It attributes a human sensory experience (smell) to God, metaphorically conveying His profound pleasure, acceptance, and satisfaction with the offering. This is not to be understood literally but as a powerful image of divine approval and the efficacy of the sacrifice when offered in obedience and sincerity. Furthermore, the repetition of "unto the LORD" (explicitly stated and implicitly understood within "to make a sweet savour unto the LORD") serves as a subtle yet powerful form of emphasis, continually directing the focus of these sacrificial acts back to their divine recipient and ultimate, God-glorifying purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 15:3, with its meticulous enumeration of offerings and the profound emphasis on a "sweet savour," deeply connects to the broader theological understanding of worship, atonement, and relationship with God in the Old Testament. The intricate sacrificial system was God's gracious provision, enabling a sinful people to approach and maintain fellowship with a holy God. It served as a pedagogical tool, teaching Israel about the gravity of sin, the absolute necessity of a substitutionary sacrifice, and the divine requirement for holiness in all aspects of life. The variety of offerings underscored that authentic worship encompassed diverse aspects of life—from mandatory atonement for sin to spontaneous expressions of gratitude—and that all facets of existence were to be lived in dedicated response to the LORD. The concept of "sweet savour" transcended the physical aroma; it signified God's divine acceptance of an offering made in obedience and with a sincere heart, indicating that God found profound pleasure in His people's faithful acts of worship. This profound truth foreshadows a deeper spiritual reality: God desires not merely ritualistic adherence, but a heart wholly devoted to Him, expressed through genuine obedience and love.
REFLECTION AND APPLICATION
While the Old Testament sacrificial system, including the specific offerings detailed in Numbers 15:3, has been perfectly and finally fulfilled in the singular sacrifice of Jesus Christ, the underlying principles remain profoundly relevant and transformative for believers today. We are now called to offer "spiritual sacrifices" that are inherently pleasing and acceptable to God. This includes living a life of radical, unwavering obedience to God's Word, dedicating our entire selves—our bodies, minds, and wills—as a "living sacrifice" in grateful response to His immeasurable grace. Our worship, whether corporate or individual, should never be a mere ritualistic performance but an authentic outpouring of sincere praise, thanksgiving, and adoration from a heart overflowing with gratitude. Furthermore, our generosity, our selfless service to others, and our unwavering commitment to the advancement of God's kingdom, whether freely given or as part of our Christian duty, can be understood as our contemporary "freewill offerings" or "vow offerings" that powerfully demonstrate our love and devotion. Just as the ancient Israelites offered "of the herd, or of the flock," we are called to offer our most valuable resources—our time, our talents, and our treasures—in a way that profoundly honors God and reflects the "sweet savour" of Christ's own perfect self-offering.
Questions for Reflection
FAQ
What does "sweet savour" truly mean in the context of Old Testament offerings?
Answer: The phrase "sweet savour" (Hebrew: rêaḥ nîḥōaḥ) is an anthropomorphism, a way of describing God's divine acceptance and profound pleasure in the offering, rather than implying that God literally smells the burning sacrifices. It signifies that the sacrifice was made according to His precise commands, with the proper attitude and sincere heart from the worshipper, and was therefore agreeable and pleasing to Him. It indicates that the offering effectively served its divinely intended purpose in restoring or maintaining fellowship between God and His people, as vividly illustrated when Noah offered sacrifices after the flood and it was a "sweet savour" to the LORD.
Are these types of offerings still relevant for Christians today?
Answer: While the Old Testament sacrificial system, including the specific animal offerings mentioned in Numbers 15:3, has been perfectly fulfilled and rendered obsolete by the perfect and final sacrifice of Jesus Christ on the cross (Hebrews 10:1-18), the underlying spiritual principles remain profoundly relevant for Christians. We are no longer required to offer animal sacrifices, but we are called to offer "spiritual sacrifices" (1 Peter 2:5)—lives characterized by radical obedience, sincere worship, heartfelt praise, genuine thanksgiving, and selfless acts of service and generosity. These are our contemporary "freewill offerings" and expressions of deep dedication that are inherently pleasing to God, just as Christ's own sacrifice was a "sweet-smelling aroma" to Him (Ephesians 5:2).
CHRIST-CENTERED FULFILLMENT
Numbers 15:3, with its detailed descriptions of various "offerings by fire" intended to be a "sweet savour" to the LORD, finds its ultimate, perfect, and all-encompassing fulfillment in the person and work of Jesus Christ. Every burnt offering, every vow offering, every freewill offering, and every feast offering within the Old Testament sacrificial system served as a divinely appointed shadow, pointing forward to the singular, perfect, and all-sufficient sacrifice of the Lamb of God, who takes away the sin of the world!. Christ's death on the cross was the complete "burnt offering," representing His total dedication and absolute surrender to the Father's will, consumed by the righteous fire of divine judgment for our sins. His life of perfect obedience was the quintessential "vow offering," as He flawlessly fulfilled all righteousness and every promise of God's covenant. His sacrifice was the ultimate "freewill offering," given not out of compulsion but out of boundless, unfathomable love and grace for humanity. Moreover, He is the very essence and fulfillment of all "solemn feasts," for He is our Passover Lamb, our Unleavened Bread, our Firstfruits, and the perfect realization of all God's appointed times of worship and remembrance. The "sweet savour" that ascended to the LORD from these Old Testament sacrifices was but a faint shadow of the infinitely pleasing and eternally acceptable aroma of Christ's perfect self-offering. Through His finished work on the cross, believers are now able to approach God not with animal sacrifices, but with hearts transformed by His grace, presenting their very lives as "living sacrifices, holy and pleasing to God" (Romans 12:1), made eternally acceptable through the "sweet-smelling aroma" of Christ's own perfect sacrifice (Ephesians 5:2).