TRV
Translation
King James Version
And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.
Complete Jewish Bible
while for the drink offering, you are to present one-and-one-third quarts of wine as a fragrant aroma for ADONAI.
Berean Standard Bible
and a third of a hin of wine as a drink offering, a pleasing aroma to the LORD.
American Standard Version
and for the drink-offering thou shalt offer the third part of a hin of wine, of a sweet savor unto Jehovah.
World English Bible Messianic
and for the drink offering you shall offer the third part of a hin of wine, of a pleasant aroma to the LORD.
Geneva Bible (1599)
And for a drinke-offering, thou shalt offer the third part of an Hin of wine, for a sweete sauour vnto the Lord.
Young's Literal Translation
and wine for a libation, a third part of the hin, thou dost bring near--a sweet fragrance to Jehovah.
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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 15:7 meticulously details the specific quantity of wine required for the drink offering, a libation that was to accompany the ram sacrifice within the divinely ordained Israelite sacrificial system. This instruction is part of a broader set of laws given by God to Moses, anticipating Israel's entry into the Promised Land and emphasizing the supplementary offerings necessary for complete worship. The verse underscores the precise and comprehensive nature of divine worship, highlighting that every element of the offering, down to its exact measure, was intended to be presented as a "sweet savour unto the LORD," signifying God's acceptance and pleasure in His people's obedient devotion.
CONTEXT
Literary Context: Numbers 15 initiates a new legislative section, providing detailed instructions for worship and offerings, which stands in stark contrast to the preceding narrative of Israel's rebellion and divine judgment, particularly the devastating consequences of the Kadesh Barnea incident. Following this period of severe discipline, God graciously provides a pathway for renewed communion and atonement, preparing the nation for their future life in the Promised Land. Verses 1-16 specifically outline the "laws for offerings" (Numbers 15:1), detailing the grain and drink offerings that must accompany burnt offerings and peace offerings, with quantities varying based on the type of animal sacrificed. Numbers 15:7, in particular, specifies the quantity of wine for the drink offering when a ram is presented, building directly on the preceding verse's instruction for the ram offering itself (Numbers 15:6). This section thus marks a significant pivot towards divine order and the re-establishment of proper worship as Israel prepares for a settled existence in Canaan.
Historical & Cultural Context: The instructions in Numbers 15 were delivered to the Israelites during their prolonged wilderness wanderings, yet they were explicitly forward-looking, intended for their life once they had entered and settled in Canaan ("when you come into the land of your dwelling places, which I am giving to you," Numbers 15:2). This highlights God's foresight and His provision for their established worship practices in the land. While sacrificial systems were prevalent across the ancient Near East, Israel's system was uniquely distinguished by its divine origin, its singular focus on the one true God (Yahweh), and its profound ethical and covenantal dimensions. Drink offerings (libations) were a common ritual practice, often involving wine, water, or oil poured out as an act of devotion or appeasement to various deities. However, Israel's drink offering, specifically prescribed by Yahweh, was fundamentally distinct from pagan practices. It was an integral component of a larger, divinely ordained system of worship, atonement, and fellowship, always directed exclusively to the Lord. The "hin" was a standard liquid measure in ancient Israel, roughly equivalent to 6.1 liters, underscoring the precise and non-negotiable nature of God's commands in worship.
Key Themes: The meticulous regulations presented in Numbers 15, including the precise quantity for the drink offering in Numbers 15:7, reinforce several foundational theological themes. First, the theme of Prescribed Worship is paramount; God unequivocally dictates the terms of worship, emphasizing strict obedience over human innovation, preference, or convenience. This meticulousness underscores the absolute holiness of God and the profound seriousness required in approaching Him. Second, the concept of a Complete and Holistic Offering is vividly illustrated. The drink offering, alongside the grain offering and the animal sacrifice, formed a comprehensive act of worship, symbolizing the worshiper's full dedication of resources and life to God. It was not merely about the animal but about the accompanying elements that completed the act of devotion, signifying total surrender. Third, the recurring phrase "sweet savour unto the LORD" points directly to Divine Acceptance and Pleasure. This motif, found throughout the sacrificial laws (e.g., Leviticus 1:9 and Genesis 8:21), signifies God's delight and approval of offerings presented in obedience and with a right heart, establishing a pathway for His people to draw near and experience His favor.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices that enhance its theological impact. Precision and Detail is a dominant feature, evident in the exact measurements ("the third part of an hin") and specific instructions for the offering. This meticulousness underscores the divine origin of the law and the profound seriousness with which God's commands were to be observed, leaving no room for human improvisation or casualness in worship. The recurring phrase "sweet savour unto the LORD" functions as a powerful motif, appearing frequently throughout the Pentateuch's sacrificial laws. This repetition emphasizes the theological concept of divine acceptance and pleasure in obedient worship, creating a consistent theological thread that runs through the entire sacrificial system and highlights God's desire for communion. Furthermore, the entire sacrificial system, including the drink offering, operates on a principle of Typology. While not explicitly stated in this verse, the pouring out of wine as a libation, acceptable to God, serves as a type or foreshadowing for the ultimate pouring out of blood—Christ's sacrifice—which would be the truly perfect and eternally pleasing aroma to God, fulfilling all the shadows of the Old Covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 15:7, though seemingly a minor detail within the vast body of Israelite law, profoundly connects to core theological truths about God's nature and His relationship with humanity. It underscores God's absolute sovereignty over worship, demanding that His people approach Him on His terms, not their own, thereby preserving His holiness and distinction. The meticulous instructions for the drink offering, alongside the animal and grain offerings, reveal that true worship is comprehensive and holistic, involving a complete dedication of resources and life. This signifies a worshiper's sincere desire to honor God with their very best, reflecting a heart fully devoted to Him. The concept of a "sweet savour" highlights God's gracious acceptance of offerings presented in faith and obedience, demonstrating His desire for fellowship with His people. This acceptance is not based on the inherent value of the animal or wine itself, but on the obedient heart behind the offering and God's merciful provision for atonement and communion, establishing a pathway for humanity to draw near to a holy God.
REFLECTION AND APPLICATION
Numbers 15:7, with its precise instruction for a drink offering, calls believers today to consider the nature of their own worship and devotion. While the Old Covenant sacrificial system has been fulfilled in Christ, the underlying principles of intentionality, obedience, and giving our very best remain profoundly relevant for the New Covenant believer. Our worship should not be haphazard, casual, or self-serving, but thoughtfully and reverently offered to God, recognizing His holiness, sovereignty, and the immense grace extended to us. Just as the Israelites were called to offer specific quantities and qualities, we are called to give generously of our time, talents, and resources, not out of mere obligation or ritual, but out of a heart overflowing with gratitude and love for what God has accomplished for us through Christ. The "sweet savour" concept reminds us that God delights not in outward ritual alone, but in the sincere, obedient heart that seeks to honor Him above all else. Our lives, presented as "living sacrifices" (Romans 12:1), become a pleasing aroma to Him, reflecting a deep, abiding, and transformative relationship.
Questions for Reflection
FAQ
What is a "hin" and why is its specific measurement important here?
Answer: A "hin" was an ancient Hebrew unit of liquid measure, roughly equivalent to 6.1 liters or 1 gallon. In Numbers 15:7, the instruction to offer "the third part of an hin of wine" (approximately 2 liters) is crucial because it highlights God's demand for absolute precision and meticulousness in the Israelite sacrificial system. This level of detail underscores that worship was not to be a casual or arbitrary affair, but a sacred act performed exactly according to divine command. It emphasized the holiness of God and the seriousness of approaching Him, ensuring uniformity and preventing human innovation in the prescribed rituals. This precision also demonstrated God's complete authority over His people's worship practices, ensuring that all aspects of their devotion were aligned with His revealed will.
Did God literally "smell" the "sweet savour" of these offerings?
Answer: The phrase "sweet savour" (Hebrew rêyach nîychôwach) is an anthropomorphism, a way of describing God's acceptance and pleasure in human terms. It does not imply that God literally possesses olfactory senses or is nourished by physical aromas. Rather, it signifies that the offering, when presented in obedience, faith, and with a sincere heart, was spiritually pleasing and acceptable to Him. It conveyed His delight in the worshiper's act of devotion and His gracious willingness to commune with His people. This concept is beautifully illustrated in Genesis 8:20-21 where Noah's sacrifice after the flood is described as a "sweet savour" that moved God to promise never again to destroy all life by flood. Ultimately, this concept points forward to Christ's perfect sacrifice, which is described as a "fragrant offering and sacrifice to God" in Ephesians 5:2.
CHRIST-CENTERED FULFILLMENT
Numbers 15:7, with its precise instructions for a drink offering as a "sweet savour unto the LORD," finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the meticulous details of the drink offering, served as a profound shadow pointing to the perfect and singular sacrifice of the Lamb of God. Just as the wine was poured out as a libation, symbolizing devotion and the giving of life, Christ's precious blood was poured out on the cross, representing the ultimate act of self-giving love and atonement for humanity's sins (Matthew 26:28). His sacrifice was not merely a physical act but a spiritual reality that truly became a "fragrant offering and sacrifice to God" (Ephesians 5:2), perfectly pleasing and eternally acceptable in God's sight, unlike the repeated and imperfect animal sacrifices of the Old Covenant (Hebrews 10:1-4). Through His once-for-all death and glorious resurrection, Jesus fulfilled every aspect of the sacrificial law, including the need for a "sweet savour" that brings divine acceptance. Now, through faith in Him, believers are made righteous and acceptable to God, not by their own insufficient offerings, but by the perfect offering of Christ, who has opened a new and living way into God's very presence (Hebrews 10:19-20). He is the ultimate fulfillment of every offering, making us a "royal priesthood" who can now offer spiritual sacrifices that are truly acceptable to God through Him (1 Peter 2:5).