Numbers 28:8
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Numbers 28:3–8
The daily offering was the foundation of the sacrificial system. This practice began at Mount Sinai (see Exodus 29:38–46).
fermented drink: Compare Numbers 6:3; Leviticus 10:9; Deuteronomy 14:26.
Section overviews (1)
Numbers 28:1–29.40
These two chapters describe Israel's ceremonial calendar. It listed daily, weekly, and monthly offerings, along with annual religious events. God instructed Israel to worship him "in a proper and orderly manner" (1 Corinthians 14:40).
The annual sacrifices required many animals, grain, oil, and wine. On these special days, Israel stopped their usual work. This was a sacrifice that emphasized the importance of these holy days.
The annual cycle included eight different occasions for worship, each reflecting Israel's relationship with the Lord. Each event involved different combinations of burnt, grain, liquid, or sin offerings.
For details on grain and liquid offerings, see Numbers 15:1–16. For explanations of different offerings, see Leviticus 1:1–7:38. For a description of Israel's festivals, see Leviticus 23:1–44. For the New Testament view on the Old Testament sacrificial system, see John 1:29; Romans 12:1; Hebrews 9:9–15; 10:1–2; 1 Peter 2:5.
28:1-8
Here is, I. A general order given concerning the offerings of the Lord, which were to be brought in their season, Num 28:2. These laws are here given afresh, not because the observance of them was wholly disused during their thirty-eight years' wandering in the wilderness (we cannot think that they were so long without any public worship, but that at least the daily lamb was offered morning and evening, and doubled on the sabbath day; so bishop Patrick conjectures); but that many of the sacrifices were then omitted is plainly intimated, Amo 5:25, quoted by Stephen, Act 7:42. Did you offer unto me sacrifices and offerings in the wilderness forty years, O house of Israel? It is implied, "No, you did not." But, whether the course of sacrifices had been interrupted or no, God saw fit now to repeat the law of sacrifices, 1. Because this was a new generation of men, that were most of them unborn when the former laws were given; therefore, that they might be left without excuse, they have not only these laws written, to be read to them, but again repeated from God himself, and put into a less compass and a plainer method. 2. Because they were now entering upon war, and might be tempted to think that while they were engaged in that they should be excused from offering sacrifices. Inter arma silent leges - law is little regarded amidst the clash of arms. No, says God, my bread for my sacrifices even now shall you observe to offer, and that in the due season. They were peculiarly concerned to keep their peace with God when they were at war with their enemies. In the wilderness they were solitary, and quite separate from all other people, and therefore there they needed not so much their distinguishing badges, nor would their omission of sacrifices be so scandalous as when they came into Canaan, when they mingled with other people. 3. Because possession was now to be given them of the land of promise, that land flowing with milk and honey, where they would have plenty of all good things. "Now" (says God), "When you are feasting yourselves, forget not to offer the bread of your God." Canaan was given to them upon this condition, that they should observe God's statutes, Psa 105:44, Psa 105:45.
II. The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a continual burnt-offering (Num 28:3), which intimates that when we are bidden to pray always, and to pray without ceasing, it is intended that at least every morning and every evening we offer up our solemn prayers and praises to God. This is said to be ordained in Mount Sinai (Num 28:6), when the other laws were given. The institution of it we have, Exo 29:38. Nothing is here added in the repetition of the law, but that the wine to be poured out in the drink-offering is ordered to be strong wine (Num 28:7), the riches and most generous and best-bodied wine they could get. Though it was to be poured out upon the altar, and not drunk (they therefore might be ready to think the worst would serve to be so thrown away), yet God requires the strongest, to teach us to serve God with the best we have. The wine must be strong (says Ainsworth) because it was a figure of the blood of Christ, the memorial of which is still left to the church in wine, and of the blood of the martyrs, which was poured out as a drink-offering upon the sacrifice and service of our faith, Phi 2:17.
28:1-15
Numbers 28:1-15
1. And the LORD spake unto Moses, saying,
1. Et loquutus est Jehova ad Mosen, dicendo:
2. Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.
2. Praecipe filiis Israel, et dic eis, Oblationem meam, panem meum in oblationibus meis ignitis in odorem quietis meae custodietis, ut offeraris mihi tempore suo.
3. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering.
3. Dices praeterea illis, Haec est oblatio ignita quam i Jehovah, agnos anniculos immaculatos duos quotidie holocaustum juge.
4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;
4. Agnum unum facies mane, et agnum alterum inter duas vesperas.
5. And a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil.
5. Et offeres decimam partem epha similac et in minham permistae oleo contuso, cum quarta parte hin.
6. It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD.
6. Istud est holocaustum juge quod factum est in monte Sinai, in odorem quietis, oblationem ignitam Jehovae.
7. And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the LORD for a drink offering.
7. Porro libamen ejus quartam partem hin per singulos agnos in sanctuario liba libamen sechar Jehovae.
8. And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the LORD.
8. Agnum autem alterum facies inter duas vesperas, secundum oblationem matutinam, et secundum libamen ejus facies oblationem ignitam, in odorem quietis Jehovae.
9. And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink-offering thereof:
9. Die vero Sabbathi facies duos agnos anniculos immaculatos, et duas decimas ephi similae in minham permistae oleo, et libamen ejus.
10. This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.
10. Istud est holocaustum Sabbathi, in Sabbatho suo ultra holocaustum juge in libamen ejus.
11. And in the beginnings of your months ye shall offer a burnt offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot;
11. Similiter in capitibus mensium vestrorum offeretis holocaustum Jehovae: juvencos filios bovis duos, et arietem unum, agnos anniculos immaculatos septem.
12. And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram;
12. Et tres declinus epbi similae in minham permixtae oleo in juvencos singulos, et duas declinus ephi similae in minham permixtae oleo in singulos arietes.
13. And a several tenth deal of flour mingled with oil for a meat offering unto one lamb, for a burnt offering of a sweet savour, a sacrifice made by fire unto the LORD.
13. Et singulas decimas oblationem similae in minham permixtsa oleo, in singulos agnos, holocaustum odoris quietis, oblatio ignita Jehovae.
14. And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year.
14. Haec autem libamina eorum e vino: dimidium hin etiam in singulos juvencos, et tertia pars hin in arietem, et quarta pars hin in singulos agnos. Hoc est holocaustum singulorum mensium per singulos menses anni.
15. And one kid of the goats for a sin offering unto the LORD shall be offered, beside the continual burnt offering, and his drink offering.
15. Et hircus caprarum unus in sacrificium pro peccato fiet Jehovae, procter holocaustum juge, et libamen ejus.
1. And the Lord spake unto Moses. Moses, being about to speak again of the "continual" sacrifice, premises in general that the people should diligently follow in their offerings whatever God has enjoined; for by the word "observe," (custodiendi,) not only diligence, but obedience is also expressed. But, in order that they should more earnestly beware of every transgression, God calls either that which was wont daily to be placed on the table, or that which was annexed to the burnt-offerings, His bread, as if He ate of it after the manner of men. It is indeed a hard expression, but the rudeness of His ancient people obliged Him to speak thus grossly, that, on the one hand, they might learn this rite to be acceptable to God, just as food is acceptable to man; and, on the other, that they might study to offer their sacrifices more purely and chastely.
3. And thou shalt say unto them. He repeats what we have seen in Exodus, that they should kill two lambs daily, one in the morning, and the other in the evening; but he speaks more fully of the concomitants of flour and wine, and also refers to the antiquity of this kind of sacrifice as its recommendation, because it began to be offered to God on Mount Sinai, and was a "savor of rest." [236] The libation of wine, of which mention is made, was also in use among heathen nations; but, inasmuch as it was without the command and promise of God, it could not but be unmeaning (insipidum ) [237] And it is probable (as we have seen elsewhere) that many of the heathen rites descended from the ancient fathers but as a false and empty imitation; for when they had forgotten the reason of them, all they did could only be a mere theatrical pageantry. But we have said that thus men were reminded always to have God before their eyes in their daily food; and therefore in every way to accustom themselves to cultivate holiness.
9. And on the Sabbath-day. What was omitted in the former passage is here supplied, i.e., that on the Sabbath the continual sacrifice was to be doubled, and two lambs offered instead of one; for it was reasonable that, as the seventh day was peculiarly dedicated to God, it should be exalted above other days by some extraordinary and distinctive mark. He also commands greater sacrifices to be offered at the beginning of the month or new moon, viz., two bullocks and one ram, and a goat for a sin-offering; for we know that the first day of every month was consecrated to God, that the people might more frequently have the remembrance of their religious duties renewed; and the goat for an atonement for sin was added, in order that every month they should present themselves as guilty before God to deprecate His wrath.
Footnotes:
[236] A.V., "a sweet savor." Margin, "Heb., a savor of my rest."
[237] Fr., "c'a este moins que ripopper, comme on dit;" Ripope, i.e.,bad wine.
28:8
And the other lamb shalt thou offer at even,.... As before directed, Numbers 28:4,
as the meat offering of the morning, and as the drink offering thereof, shalt thou offer it; some think that "caph", "as", is put for "beth", "with", the letters being similar, and so render the words, "with the meat offering of the morning, and with the drink offering thereof"; but there is no need of such a version, nor is it with propriety; and the meaning is, that a meat offering and a drink offering were to go with the lamb offered at evening, of the same sort, and in like manner, as were offered with the lamb of the morning:
a sacrifice made by fire, of a sweet savour unto the Lord; this is repeated, to encourage the people to offer it, and to show how very acceptable it was to the Lord, especially the antitype of it.
28:8
Thou shalt offer it, or, thou shalt offer with it. Or, with the meat offering of the morning, and with the drink offering thereof thou shalt offer it; the letter caph being put for beth, which are alike in Hebrew, and the words are said to be read with beth in some copies.
28:7-8
"In the sanctuary," i.e., περὶ τὸν βωμόν (round about the altar), as Josephus paraphrases it (Ant. iii. 10); not "with (in) holy vessels," as Jonathan and others interpret it. "Pour out a drink-offering, as שׁכר for Jehovah." Shecar does not mean intoxicating drink here (see at Lev 10:9), but strong drink, in distinction from water as simple drink. The drink-offering consisted of wine only (see at Num 15:5.); and hence Onkelos paraphrases it, "of old wine."