◄ Numbers 15:10 ►
Also present half a hin of wine as a drink offering. It is an offering made by fire, a pleasing aroma to the LORD.
Study Bible
And with the ram
The ram, in the context of ancient Israelite worship, was often used as a sacrificial animal. The Hebrew word for ram is "אַיִל" (ayil), which signifies strength and leadership. In the sacrificial system, the ram symbolizes a mature, strong offering, representing the best of what one has to offer to God. This reflects the principle of giving God our best, a theme that runs throughout the Old Testament.

you are to prepare
The act of preparation indicates intentionality and care in worship. The Hebrew root "עָשָׂה" (asah) means to do or make, emphasizing the active role of the worshiper in preparing the offering. This preparation is not just a physical act but a spiritual one, requiring the worshiper to approach God with a heart ready to give and to serve.

a drink offering
The drink offering, or "נֶסֶךְ" (nesek) in Hebrew, was a libation poured out to accompany the burnt offering. It symbolizes the pouring out of one's life in devotion to God. The drink offering complements the burnt offering, illustrating the completeness of the sacrifice and the total dedication of the worshiper.

of a third of a hin of wine
A hin is an ancient unit of measurement, roughly equivalent to about 1.5 gallons or 5.7 liters. A third of a hin of wine would be a significant amount, indicating the value and importance of the offering. Wine, in biblical times, was a symbol of joy and celebration, and its use in offerings signifies the joy found in worship and in the presence of God.

as an offering made by fire
The phrase "offering made by fire" refers to the method of sacrifice, where the offering is consumed by fire on the altar. Fire in the Bible often represents God's presence and purification. The Hebrew word "אִשֶּׁה" (isheh) means a fire offering, highlighting the idea that the offering is wholly given to God, consumed in His holy presence.

a pleasing aroma
The concept of a "pleasing aroma" is a recurring theme in the sacrificial system, indicating that the offering is acceptable and delightful to God. The Hebrew word "רֵיחַ" (reyach) means aroma, and "נִיחוֹחַ" (nihoach) means soothing or pleasing. This imagery conveys the idea that God is pleased with the sincere worship and obedience of His people.

to the LORD
The LORD, or "יְהוָה" (YHWH), is the covenant name of God, emphasizing His eternal, self-existent nature and His relationship with Israel. The offerings are directed to YHWH, underscoring the personal and covenantal relationship between God and His people. This relationship is central to the worship practices outlined in the book of Numbers and throughout the Old Testament.

Persons / Places / Events
1. Moses
The leader of the Israelites who received the laws and instructions from God, including those in Numbers 15.

2. Israelites
The chosen people of God, who were given these specific instructions for worship and offerings.

3. The LORD (Yahweh)
The God of Israel, who established the covenant and gave the laws to His people.

4. The Promised Land
The destination of the Israelites, where they were to observe these laws as part of their covenant relationship with God.

5. The Tabernacle
The place of worship where offerings were made, representing God's presence among His people.
Teaching Points
The Importance of Obedience in Worship
The detailed instructions for offerings highlight the importance of obedience in worship. God desires that His people follow His commands precisely, reflecting their reverence and commitment to Him.

Symbolism of the Drink Offering
The drink offering, made with wine, symbolizes joy and celebration in the presence of God. It serves as a reminder that worship should be a joyful expression of gratitude and devotion.

A Pleasing Aroma to the LORD
The phrase "a pleasing aroma" signifies God's acceptance of the offering. It teaches us that our worship and sacrifices, when done in obedience and sincerity, are pleasing to God.

The Role of Sacrifices in the Covenant Relationship
Sacrifices were a vital part of the covenant relationship between God and Israel. They served as a means of atonement and a way to maintain fellowship with God, pointing forward to the ultimate sacrifice of Jesus Christ.

Application in Modern Worship
While the specific offerings are no longer required, the principles of obedience, joy, and sincerity in worship remain relevant. Believers are called to offer their lives as living sacrifices, pleasing to God.
Bible Study Questions
1. How does the concept of a "pleasing aroma" in Numbers 15:10 relate to our understanding of worship today?

2. In what ways can we ensure that our worship is both obedient and joyful, reflecting the principles found in this passage?

3. How do the offerings described in Numbers 15 point forward to the ultimate sacrifice of Jesus Christ?

4. What are some practical ways we can offer our lives as "living sacrifices" in our daily walk with God?

5. How can the principles of obedience and sincerity in worship be applied in our church communities today?
Connections to Other Scriptures
Leviticus 23
This chapter outlines various offerings and feasts, providing a broader context for understanding the significance of offerings as a pleasing aroma to the LORD.

Exodus 29
Describes the consecration of priests and the offerings associated with it, highlighting the importance of obedience in worship.

Hebrews 13
Discusses the concept of sacrifices in the New Testament, emphasizing spiritual sacrifices and the ultimate sacrifice of Christ.
Sermons
God Giving Laws for the Distant FutureD. Young Numbers 15:1-16
People
Aaron, Ephah, Israelites, Moses
Places
Egypt, Wilderness of Paran
Topics
Aroma, Bring, Bringest, Drink, Drink-offering, Fire, Fire-offering, Fragrance, Half, Hin, Libation, Odor, Odour, Offer, Offering, One-half, Pleasant, Pleasing, Present, Savor, Savour, Smell, Soothing, Sweet, Wine
Dictionary of Bible Themes
Numbers 15:10

     7350   drink offering

Numbers 15:1-10

     7368   grain offering

Numbers 15:1-12

     1680   types
     4456   grain

Numbers 15:4-10

     5617   measures, liquid

Numbers 15:8-10

     5741   vows

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 Messiah

We 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

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