and a third of a hin of wine as a drink offering, a pleasing aroma to the LORD. and a third of a hin of wineThe term "hin" is an ancient Hebrew unit of liquid measure, roughly equivalent to about 1.5 gallons or 5.7 liters. The specification of "a third of a hin" indicates a precise and intentional measure, reflecting the importance of order and obedience in worship. Wine, in biblical times, was a symbol of joy and celebration, often used in religious ceremonies. The use of wine in offerings signifies the dedication of the best and most joyous aspects of life to God. This act of offering wine is a reminder of the joy found in serving and honoring the Lord, and it prefigures the New Testament understanding of wine as a symbol of Christ's blood, poured out for the redemption of humanity. as a drink offering
The drink offering, or "nesek" in Hebrew, was a libation poured out in worship, symbolizing the pouring out of one's life in service to God. This act of pouring out wine is a physical representation of spiritual surrender and devotion. In the broader biblical narrative, the drink offering is a precursor to the ultimate sacrifice of Christ, who poured out His life for the salvation of mankind. The drink offering complements the grain and burnt offerings, creating a holistic picture of worship that involves both sustenance and celebration. a pleasing aroma
The phrase "a pleasing aroma" is a recurring motif in the Old Testament, signifying God's acceptance of the offering. In Hebrew, the word for "pleasing" is "nihoah," which conveys a sense of restfulness and satisfaction. This imagery suggests that the offerings, when given with a sincere heart, bring delight to God. It emphasizes the relational aspect of worship, where the offerings are not merely ritualistic but are expressions of love and reverence towards the Creator. This concept is echoed in the New Testament, where believers are encouraged to live lives that are a "fragrant offering" to God (Ephesians 5:2). to the LORD
The use of "the LORD" in all capital letters indicates the translation of the divine name, Yahweh, the covenant name of God revealed to Moses. This name signifies God's eternal presence and faithfulness to His people. The offerings are directed "to the LORD," underscoring the personal and covenantal relationship between God and Israel. It is a reminder that worship is directed towards a personal God who desires a relationship with His people. This covenantal aspect is foundational to understanding the sacrificial system, which points forward to the ultimate fulfillment in Jesus Christ, who establishes a new covenant through His sacrifice. Persons / Places / Events 1. MosesThe leader of the Israelites who received the laws and instructions from God, including those concerning offerings. 2. IsraelitesThe people of God who were given these laws to follow as part of their covenant relationship with Him. 3. The LORD (Yahweh)The God of Israel, who established the covenant and provided the laws for worship and daily living. 4. Promised LandThe land of Canaan, which the Israelites were journeying towards and where these laws would be practiced. 5. Drink OfferingA specific type of offering involving wine, symbolizing joy and dedication to God. Teaching Points Understanding OfferingsThe drink offering in Numbers 15:7 is part of a larger system of sacrifices that were meant to express devotion and gratitude to God. Understanding these offerings helps us appreciate the depth of worship in the Old Testament. Symbolism of WineWine, as a drink offering, symbolizes joy and celebration. It reminds us that our worship should be joyful and wholehearted, reflecting our gratitude for God's provision. Pleasing Aroma to the LORDThe phrase "a pleasing aroma to the LORD" signifies God's acceptance of the offering. Our lives, when lived in obedience and devotion, can also be a pleasing aroma to God. Covenant RelationshipThe offerings were part of the covenant relationship between God and Israel. As Christians, we are called to live in a covenant relationship with God through Jesus Christ, offering our lives as a testament to His grace. New Testament FulfillmentWhile the specific offerings are no longer required, they point to the ultimate sacrifice of Jesus Christ. Our response is to live sacrificially, serving God and others. Bible Study Questions 1. How does understanding the purpose of the drink offering in Numbers 15:7 enhance our appreciation for the sacrificial system in the Old Testament? 2. In what ways can our lives today be a "pleasing aroma" to the LORD, as described in Numbers 15:7? 3. How does the concept of a drink offering relate to Paul's description of his life in Philippians 2:17? 4. What are some practical ways we can express joy and gratitude in our worship, similar to the symbolism of wine in the drink offering? 5. How does Romans 12:1 challenge us to live sacrificially in light of the offerings described in Numbers 15:7? Connections to Other Scriptures Leviticus 23This chapter outlines various offerings and feasts, providing context for the drink offering as part of the sacrificial system. Philippians 2:17Paul uses the imagery of a drink offering to describe his own life poured out in service to God, connecting the Old Testament practice to New Testament living. Romans 12:1This verse calls believers to present their bodies as living sacrifices, drawing a parallel to the offerings in Numbers as acts of worship. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Aroma, Bring, Drink, Drink-offering, Fragrance, Hin, Libation, Odor, Odour, Offer, Offering, One-third, Pleasant, Pleasing, Present, Savor, Savour, Smell, Soothing, Sweet, Third, WineDictionary of Bible Themes Numbers 15:7 7350 drink offering Numbers 15:1-10 7368 grain offering Numbers 15:1-12 1680 types
4456 grain Numbers 15:4-9 5616 measures, dry Numbers 15:4-10 5617 measures, liquid Numbers 15:6-7 4681 ram Library List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the MessiahWe are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in Christ The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast …
J. W. McGarvey—The Four-Fold Gospel The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 15:7 NIVNumbers 15:7 NLTNumbers 15:7 ESVNumbers 15:7 NASBNumbers 15:7 KJV
Numbers 15:7 Commentaries
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