The Law of the Meat Offering

b

NUMBERS, XV.

unto you, (3) and will make an offering
by fire unto the LORD, a burnt offering,
or a sacrifice" in 1 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: a Lev. 22. 21.
(4) Then shall he that offereth his offer-
ing unto the LORD bring a meat offering
of a tenth deal of flour mingled with the
fourth part of an hin of oil. (7) And the
fourth part of an hin of wine for a drink

and of the Drink Offering.

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 d ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance

offering shalt thou prepare with the Heb., separating. for ever in your generations: as ye are,

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

b Ex. 29. 18.

c Lev. 2. 1.

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 d Ex. 12. 49; ch. an heave offering in your generations. (22) And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses, (23) even all that the LORD hath commanded you by the hand of Moses, from

9. 14.

murmured against God at Kadesh-barnea, and thus they forfeited His favour-they, as it were, excommunicated themselves. They forfeited the privileges of obedience. They had kept one Passover at Mount Sinai, but there is no evidence that they were ever permitted to keep another Passover during the whole term of their wanderings. They themselves felt and acted as men under a ban; they did not even administer circumcision in the wilderness, nor until they were admitted into Canaan under Joshua; then-but not till then they were again allowed to eat the Passover." The words which follow were evidently addressed to those of the Israelites who were under twenty years of age at the time of the exodus.

(4) A meat offering of a tenth deal of flour -The meal offering and the drink offering which are here ordered to be brought when a lamb was offered in performance of a vow, or as a free will offering, or at the solemn feasts, are the same as those which were appointed to be offered with the morning and evening lamb. (Exod. xxix. 38-40.) Meal offerings and drink offerings had already been prescribed in connection with the three great feasts. (Lev. xxiii. 13, 18, 37.)

(8) In performing a vow.-Rather, in making a special vow. (See chap. vi. 2.)

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(13) All that are born of the country.The Targum of Jonathan is, all that are born in Israel, and not among the people." It seems clear, however, from verse 14 that the reference in this verse is to the indigenous Israelites.

(15) One ordinance shall be both for you of the congregation .-Literally, As for the congregation, there shall be one ordinance for you and for the stranger that sojourneth. Some render the words thus:-0 congregation, one ordinance shall be for you and for the stranger, &c.

(20) Of the first of your dough.—Or, mixed meal. The word arisoth is used only in the plural number, and is found only in Neh. x. 37 and Ezek. xliv. 30, besides this and the following verse.

(22) And if ye have erred, and not observed. -Rather, And if ye shall err and not observe.

(23) And henceforward.-Rather, and onward, or thenceforward. There is nothing in the word which is here used to denote whether the reference is or is not to legislation of a later date than that at which the words were spoken. The terminus a quo is expressed in the preceding words. Comp. Is. xviii. 2, where the meaning seems to be up to the present time, and Ezek. xxxix. 22, where the reference is to the indefinite future.

The Sin of Ignorance.

1

NUMBERS, XV.

eyes.

The Sabbath-breakers.

through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

(30) But the soul that doeth ought* presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. (31) Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.

the day that the LORD commanded Moses, Heb., from the shall have one law for him that 3sinneth and henceforward among your generations; (2) then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet or, ordinance. savour unto the LORD, with his meat offering, and his drink offering, according to the 2 manner, and one kid of the goats for a sin offering. (25) And the priest shall make an atonement for all the congregation of the children of Israel, a Lev. 4. 27. and it shall be forgiven them; for it is ignorance and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance: (26) And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance.

(27) And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. (28) And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him.

3 Heb., doeth.

(29) Yeb Lev. 24. 12.

(24) By ignorance.-The word shegagah is used to denote transgressions committed unwittingly in contrast to sins committed presumptuously (verse 30). (See Lev. iv. 2 and Note.) Provision had already been made in Lev. iv. for sins of commission committed unwittingly by the whole congregation, but no provision appears to have been made for the guilt contracted in the case of sins of omission. It is possible, also, that in this place transgressions committed by an individual, but affecting the whole of the congregation, may be included. In Lev. iv. 14 a young bullock is appointed as a sin offering; in the present case a young bullock is appointed for a burnt offering and a kid of the goats for a sin offering. It must be remembered, moreover, that the commandments delivered in this chapter have express reference to the land of Canaan, whereas many of the commandments previously delivered had already become obligatory.

(25) For it is ignorance.-Rather, for it is a sin of ignorance, or an error. So also at the end of the

verse.

(26) Seeing all the people were in ignorance.Rather, for in regard to all the people, it was done in ignorance, or unwittingly.

(27) And if any soul sin through ignorance.There is no restriction here, as in Lev. iv. 27, to sins of commission.

(30) That doeth ought presumptuously. Literally, with a high hand.

Reproacheth the Lord.-Rather, blasphemeth, as in 2 Kings xix. 6, 22.

(32) And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. (33) And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. (34) And they put him in ward, because it was not declared what should be done to him. (35) And the an LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. (36) And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

(32) And while the children of Israel were in the wilderness -Better, Now the children of Israel were in the wilderness, and they found, &c. It is probable that the incident which is here recorded is designed to illustrate the presumptuous sins which were to be punished by death. The offence may have been committed shortly after the promulgation of the commandments contained in this chapter, but all that is certain is that it was committed "in the wilderness," i.e., according to Ibn Ezra, in the wilderness of Sinai, but more probably during the period of the wanderings in the wilderness after the arrival at Kadesh. No inference can be drawn from this verse as to the time at which the account was committed to writing. The observance of the Sabbath was obligatory in the wilderness as well as in the land of Canaan (comp. Exod. xvi. 27-30), and the punishment of death had already been denounced against those who profaned it by doing any work thereon (see Exod. xxxi. 15, xxxv. 2), but the manner in which death was to be inflicted does not appear to have been hitherto declared. The same verb which is here rendered "declared" occurs in the parallel case of the blasphemer in Lev. xxiv. 12, where it is rendered "shewed":"And they put him in ward, that the mind of the Lord might be shewed them." The punishment of death had already been denounced against those who cursed father or mother (Lev. xx. 9). It could hardly be thought that a lighter punishment was to be inflicted on one who blasphemed the name of Jehovah, but in that case, as in this, the mode of death does not appear to have been previously enjoined.

(37) And the LORD spake unto Moses, saying, (33) Speak unto the children of Israel, and bid "them that they make them fringes in the borders of their garments throughout their generations,

ye

Ja Deut. 22. 12:
Matt. 23. 5.

45. 21; Jude 11.

The Rebellion of Korah.

Egypt, to be your God: I am the LORD your God.

CHAPTER XVI.-(1) Now Korah, the son of Izhar, the son of Kohath, the

and that they put upon the fringe of 6 ch. 27.3; Ecclus. son of Levi, and Dathan and Abiram, the borders a ribband of blue: (39) and it shall be unto you for a fringe, that may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after ch. 26. 9. which ye use to go a whoring: (40) that ye may remember, and do all my commandments, and be holy unto your God. (41) I am the LORD your God, which brought you out of the land of

the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: (2) and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: (3) and they gathered themselves together against Moses and against Aaron, and said unto them, 1 Ye take too much upon you, seeing all Heh. It is much the congregation are holy, every one of

for you.

(38) That they make them fringes Better, That they make them tassels on the corners of their garments throughout their generations, and that they put upon the tassel of the corner (i.e., on each tassel) a thread (or cord) of blue. The tassels (zirith) appear to be the same as the gedilim (fringes) of Deut. xxii. 12. The outer garment of the Jews was a fourcornered cloth, which was also used by the poor as a counterpane (Exod. xxii. 26, 27). It appears to have been commonly used with a hole in the centre, through which the head was put, so that one-half covered the front and the other the back of the body. These tassels, or fringes (LXX. крάσжеdα-сraspeda), were enlarged by the Pharisees to exhibit their punctilious fulfilment of the Law (Matt. xxii. 5). Great sanctity was attached to these fringes or tassels, and for this cause the woman with the issue of blood desired to touch a kraspedon of our Saviour's garment (Matt. ix. 20).

(39) That ye seek not after your own heart.Or, That ye go not about, or search not out, &c.

XVI.

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(1) Now Korah, the son of Izhar Some suppose that the copula before Dathan and Abiram" should be omitted, and that the verse should be rendered thus: Now Korah, the son of Izhar, the son of Kohath, the son of Levi, took Dathan and Abiram, &c. The rebellion of Korah, Dathan, and Abiram is the only important event which is recorded in connection with the protracted wandering in the desert. The time and place of its occurrence cannot be positively determined. The circumstances out of which it appears to have arisen render it probable that it took place during one of the early years of the wanderings in the wilderness, either during the abode at Kadesh or subsequently to the departure from it. In favour of the supposition that the occurrence took place during the sojourn at Kadesh, it may be urged (1) that the history of the Israelites between the first and the second encampments at Kadesh appears to be designedly regarded and treated as a blank; and (2) that during that interval they appear to have been dispersed over the face of the wilderness, whilst the narrative of the rebellion of Korah seems to assume the concentration of the people in one place. The whole of the narrative bears the clear impress of historical

truth. The leaders of the rebellion, amongst whom Korah holds the most conspicuous place (comp. chaps. xvi. 1, xxvi. 9; Jude, ver. 11), belonged to the tribes of Levi and Reuben. Korah, as the descendant of Izhar, the brother of Amram, who was the father (or, as some maintain, the more distant ancestor) of Moses and Aaron, may well be supposed to have been jealous of the peculiar prerogatives of the priestly family, and also of the leadership of Elizaphan, the son of Uzziel (chap. iii. 30), who appears to have been the youngest son of Kohath, whilst the name of Izhar stands next to that of Amram (chap. iii. 19). Dathan and Abiram, moreover, as the sons of Eliab, the son of Pallu, the son of Reuben (chap. xxvi. 5—9), who was the eldest son of Jacob, may, on like grounds, be supposed to have been discontented on account of the transference of the birthright, and the conse quent loss of the leadership which had been possessed by their tribe, and which was now held by the tribe of Judah. It is possible that they may have regarded the priesthood also as amongst the prerogatives of the firstborn which should have descended to them. The proximity of the Kohathites to the Reubenites-for both were encamped on the south side of the Tabernacle— afforded opportunity for their common deliberations; and it has been inferred by some, from verses 24-27, that they had erected a tabernacle in rivalry with the Tabernacle of the Congregation. No further mention is made of the name of On, nor is he expressly included in the account of the final punishment.

(2) And they rose up .-i.e., in rebellion. Two hundred and fifty princes It has been inferred from chap. xxvii. 3, where it is stated that Zelophehad, the Manassite, did not take part in the rebellion, that these princes, or chief men of the congregation, belonged to the other tribes of Israel as well as that of Levi. They are called Korah's company because he was their leader, and it is probable from verse 8 that a large number of them belonged to the tribe of Levi.

(3) Ye take too much upon you -Or, enough for you (comp. Gen. xlv. 28), i.e., you have held the priesthood and the government long enough; or, Let it be enough for you to be numbered amongst the holy people without usurping dominion over them. It is evident from the whole tenour of the address that Korah laid claim to a universal priesthood on behalf of

them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD?

(4) And when Moses heard it, he fell upon his face: (5) and he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto

:

him even him whom he hath chosen Heb., bore out.
will he cause to come near unto him.
(6) This do; Take you censers, Korah,
and all his company; (7) and put fire
therein, and put incense in them before
the LORD to morrow: and it shall be
that the man whom the LORD doth
choose, he shall be holy: ye take too
much upon you, ye sons of Levi.

(8) And Moses said unto Korah, Hear, I pray you, ye sons of Levi: (9) seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them? (10) And he hath brought thee near to him, and all thy brethren

a Gen. 4. 4.

the people, designing probably to secure the chief place in that priesthood for himself.

(5) And he spake unto Korah and unto all his company.-The words seem to have been addressed only to Korah and his company, not to Dathan and Abiram, who do not appear to have been present on this occasion. (See verse 12, where Moses is represented as sending for Dathan and Abiram.)

Even to-morrow.-Literally, In the morning. It may be that On and also the sons of Korah profited by this suspension of the judgment which was about to overtake those who persisted in their rebellion.

(6) Take you censers.-The offering of incense was the peculiar prerogative and the holiest function of the priesthood. The destruction of Nadab and Abihu ought to have served as a warning to Korah and his company not to provoke a similar exhibition of the Divine displeasure.

-Moses

(7) Ye take too much upon you here adopts the language of Korah in verse 3. The meaning appears to be, as more fully explained in verses 9, 10, that it ought to have sufficed Korah and the other Levites that they had been chosen from amongst their brethren to discharge the inferior offices of the sanctuary.

(10) And seek ye the priesthood also ?-The Targums of Onkelos and Jonathan understand the reference to be to the high priesthood. As the other Levites who belonged to Korah's company sought the priesthood, so Korah may have aimed at the high priesthood.

(12) And Moses sent to call Dathan and
Abiram
-If, as seems probable from verse 3,
Dathan and Abiram had joined Korah and his com-

Rebellion of Dathan and Abiram.

the sons of Levi with thee: and seek ye the priesthood also? (11) For which cause both thou and all thy company are gathered together against the LORD and what is Aaron, that ye murmur against him?

:

(12) And Moses sent to call Dathan and Abiram, the sons of Eliab which said, We will not come up: (13) is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? (14) Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.

(15) And Moses was very wroth, and said unto the LORD, "Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them. (16) And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow: (17) and take every man his censer, and put incense in them, and

pany in the address to Moses which is contained in verse 3, they must have subsequently withdrawn themselves and retired to their own tents, from which they refused to go up at the bidding of Moses.

(13) A land that floweth with milk and honey. The description of the land of promise is here applied perversely and ironically to the land of Egypt.

(14) Moreover thou hast not brought us -The words which the Lord had spoken to Moses (Exod. iii. 8) concerning the deliverance from Egypt, and the bringing of the people into a land flowing with milk and honey, had been communicated by Aaron to the people (Exod. iv. 30). Dathan and Abiram reproach Moses, as though he was responsible for their protracted sojourn in the wilderness.

Wilt thou put out the eyes of these men? -Hebrew, those men. The same expression is employed in its literal signification in regard to Samson (Judges xvi. 21). It is probably used here in the same manner; or, it may be, to denote an alleged attempt on the part of Moses to blind the eyes of the people to the violation of promises solemnly made to them, and to impose upon them a law of blind obedience to his own arbitrary injunctions.

(15) I have not taken one ass from them -In answer to the accusation preferred against him in verse 13, Moses vindicates himself from the charge of oppression or extortion.

(17) Take every man his censer.-These censers may have been household vessels resembling censers, and available for the same purpose; or they may have been vessels which were used by the heads of houses, as priests, before the order of priesthood was restricted to

faces, and said, O God, the God of the 2 Heb, create a her mouth, and swallow them up, with

all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD.

(31) And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: (32) and the earth opened her mouth, and swallowed them 11.6; Ps 106. 17. up, and their houses, and all the men

a ch. 27. 3; Deut.