TRV
Translation
King James Version
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.
Complete Jewish Bible
the person bringing the offering is to present ADONAI with a grain offering consisting of two quarts of fine flour mixed with one quart of olive oil,
Berean Standard Bible
then the one presenting his offering to the LORD shall also present a grain offering of a tenth of an ephah of fine flour mixed with a quarter hin of olive oil.
American Standard Version
then shall he that offereth his oblation offer unto Jehovah a meal-offering of a tenth part of an ephah of fine flour mingled with the fourth part of a hin of oil:
World English Bible Messianic
then he who offers his offering shall offer to the LORD a meal offering of a tenth part of an efah of fine flour mixed with the fourth part of a hin of oil.
Geneva Bible (1599)
Then let him that offreth his offring vnto the Lord, bring a meate offring of a tenth deale of fine flowre, mingled with the fourth part of an Hin of oyle.
Young's Literal Translation
`And he who is bringing near his offering to Jehovah hath brought near a present of flour, a tenth deal, mixed with a fourth of the hin of oil;
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In the KJVVerse 4,158 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 15:4 meticulously outlines the requirements for the grain offering, or "meat offering" as rendered in the KJV, which was an integral component of the sacrificial system accompanying other primary sacrifices to the LORD. This verse specifies the precise quantities of fine flour—a tenth deal—and olive oil—a fourth part of a hin—necessary for its preparation. These detailed instructions underscore God's demand for order, quality, and intentionality in the worship of His people, highlighting the importance of offering from the produce of the land as an act of devotion, thanksgiving, and profound dependence upon His divine provision.
CONTEXT
Literary Context: Numbers 15:4 is embedded within a significant block of legislation (Numbers 15:1-31) delivered to Israel, specifically concerning offerings and purification rituals for their future life in the Promised Land. This chapter immediately follows the somber narrative of Israel's rebellion at Kadesh-barnea and the subsequent divine decree of forty years of wilderness wandering. Despite their profound failure and the severe consequences, God graciously renews and reiterates instructions for proper worship, demonstrating His enduring covenant faithfulness and His unwavering desire for communion with His people. The laws here, particularly those concerning accompanying offerings, complement and expand upon the foundational sacrificial system detailed in the book of Leviticus, providing practical guidance for their anticipated settlement and life of worship in the land of promise.
Historical & Cultural Context: The instructions in Numbers 15 were given during Israel's prolonged wilderness sojourn, a crucial period of national formation and covenant instruction. While they had not yet entered the agrarian society of Canaan, these laws prepared them for a future where flour and oil would be staple commodities and integral to their economic and religious life. Offerings like the grain offering (minchah) were known in various ancient Near Eastern cultures, but Israel's system was distinct in its divine origin, its specific purpose of expressing worship, atonement, thanksgiving, and dedication to the one true God, Yahweh. The precise measurements of flour and oil were not arbitrary but reflected a divinely ordained order and the expectation that worship involved a tangible, costly, and specific presentation of the worshipper's sustenance, acknowledging God as the ultimate provider of all agricultural bounty and daily bread.
Key Themes: This verse contributes significantly to several overarching themes evident throughout the book of Numbers and the broader Pentateuch. Firstly, it powerfully emphasizes Divine Specificity and Holiness in Worship, underscoring that God's worship is not left to human discretion but is governed by precise divine commands, demanding reverence, obedience, and meticulous adherence. This divine meticulousness is a recurring motif, seen throughout the detailed instructions for the tabernacle and its rituals, as exemplified in Exodus 25:9. Secondly, it reinforces the theme of the Completeness and Wholeness of Offering. The grain offering, though bloodless, was often an essential accompaniment to burnt offerings and peace offerings, signifying that true worship involved not only expiation for sin (through blood sacrifice) but also the dedication of one's daily life, labor, and sustenance to God, as comprehensively detailed in Leviticus 2:1-3. Thirdly, the specific use of flour and oil highlights the profound theme of Dependence and Provision, serving as a constant reminder to Israel that their very sustenance and prosperity came solely from God's gracious hand. Bringing these agricultural products as an offering was an act of thanksgiving and a tangible acknowledgment of God's sovereign provision, a theme powerfully echoed in Deuteronomy 8:3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 15:4, like much of the legal material in the Pentateuch, prominently employs Precision and Specificity as its primary literary devices. The meticulous detailing of exact quantities ("a tenth deal," "the fourth part of a hin") and specific ingredients ("flour," "oil") is not merely instructional; it serves to underscore the absolute authority, holiness, and sovereignty of God, demanding exact adherence in all matters of worship. This highly Didactic approach ensures clarity, leaves no room for human improvisation regarding sacred rituals, and reinforces the seriousness of approaching a holy God. Furthermore, there is a rich layer of Symbolism present, where the physical elements of flour (representing sustenance, human labor, and the produce of the land) and oil (representing richness, anointing, and perhaps the Spirit's presence or divine blessing) are tangible representations of the worshipper's life, God's abundant provision, and the consecration of the offering. The prescriptive, legalistic language itself, characteristic of covenant documents, functions as a form of Covenant Stipulation, outlining the non-negotiable terms of Israel's relationship with Yahweh and their expected conduct within that sacred covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 15:4, with its precise instructions for the grain offering, profoundly illustrates God's demand for intentionality, order, and reverence in worship. It reveals that true devotion is not merely a matter of internal sentiment but also involves concrete, obedient acts, offering from one's substance according to divine prescription. The grain offering, often accompanying blood sacrifices, teaches that while atonement for sin is foundational, worship also encompasses thanksgiving, the dedication of one's daily life and labor, and the humble acknowledgment of God as the ultimate source of all provision. This holistic approach to worship, involving both the expiation of guilt and the presentation of one's daily sustenance, highlights God's desire for a complete, all-encompassing relationship with His people, where every aspect of life is offered back to Him in gratitude and obedience.
REFLECTION AND APPLICATION
While the specific ritual of the grain offering has passed away with the fulfillment of the Law in Christ, the enduring principles embedded in Numbers 15:4 remain profoundly relevant for contemporary believers. This verse calls us to a worship that is not casual, haphazard, or self-serving, but thoughtful, intentional, and offered with reverence and precision, reflecting the holiness of the God we serve. It challenges us to critically examine the quality of our offerings—not just in terms of material possessions, but more broadly, our time, our talents, our affections, and indeed, our very lives. Just as the Israelites were commanded to bring their "best" (fine flour) and in precise quantities, we are called to give our best to God, acknowledging that all we have ultimately comes from His generous hand. Our lives, therefore, become a continuous "spiritual offering," a daily presentation of ourselves in gratitude and obedience, seeking to honor God in every detail and in every sphere of our existence.
Questions for Reflection
FAQ
Why is it called a "meat offering" in the King James Version when it refers to flour and oil?
Answer: The term "meat offering" in the King James Version (KJV) reflects an older usage of the word "meat," which in 17th-century English referred broadly to any food, sustenance, or meal, not exclusively animal flesh. The original Hebrew word is minchah (מִנְחָה), which specifically denotes a grain offering, meal offering, or tribute. This offering was typically made from fine flour, often mixed with oil and frankincense, and was a bloodless sacrifice, distinct from animal sacrifices. For example, Leviticus 2:1 clearly describes the minchah as an offering of "fine flour." Modern translations often render it as "grain offering" or "meal offering" to avoid this linguistic confusion and provide greater clarity for contemporary readers.
What was the spiritual significance of flour and oil in the grain offering?
Answer: Flour and oil held profound spiritual meaning within the Israelite sacrificial system. Flour, particularly "fine flour," symbolized the best of one's agricultural produce and, by extension, the fruit of one's labor and daily sustenance. Offering it acknowledged God as the ultimate provider of all life's necessities and was an act of thanksgiving, dedication of one's livelihood, and a recognition of His sovereignty over all creation. Oil, often olive oil, was a precious commodity and carried multiple symbolic layers. It represented richness, prosperity, and joy. It was also used for anointing, symbolizing consecration, sanctification, and the presence of the Holy Spirit (as seen in the anointing of priests and kings, e.g., Exodus 30:25). When mingled with flour, the oil bound the offering together and added to its value, symbolizing a life consecrated, enriched by God's blessing, and offered back to Him in complete worship.
CHRIST-CENTERED FULFILLMENT
The precise grain offering of flour and oil in Numbers 15:4, while a shadow of the good things to come, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "fine flour," representing sustenance, purity, and the best of human labor, powerfully foreshadows Christ as the perfect "Bread of Life" who came down from heaven to give true life to the world (John 6:35). He is the pure, unblemished offering, perfectly satisfying every divine requirement for righteousness. The oil, often symbolic of the Holy Spirit, speaks profoundly to Christ's anointing by the Spirit without measure (John 3:34) and the subsequent outpouring of the Spirit upon believers through Him. Unlike the repeated and partial offerings of the Old Covenant, Christ's singular, perfect sacrifice was complete and sufficient, fulfilling all the Law's demands, including the spirit behind the grain offering of total dedication and perfect obedience (Hebrews 10:10). Through His perfect life, atoning death, and glorious resurrection, Jesus not only became the ultimate offering but also enables believers, through the indwelling Spirit, to present their own lives as "living sacrifices," holy and pleasing to God (Romans 12:1), thereby participating in the very perfection and devotion He embodied.