1A JeHoVaH hovoril Mojžišovi a riekol: 2Prikáž synom Izraelovým a povieš im: Pozorujte na to, aby ste mi donášali môj obetný dar, môj chlieb na moje ohňové obeti, moju upokojujúcu vôňu na čas, tomu určený. 3A povieš im: Toto je ohňová obeť, ktorú budete donášať JeHoVaHovi: ročných baránkov bez vady, dvoch na deň, zápalnú to obeť ustavičnú. 4Jedného baránka budeš obetovať ráno a druhého budeš obetovať medzi večerom. 5A desatinu efy jemnej múky bielej na obilnú obeť, zamiesenej v oleji, získanom tlčením, ktorého bude štvrtina hína. 6To je ustavičná obeť zápalná, ktorá bola pripravená na vrchu Sinai na upokojujúcu vôňu, ohnivá to obeť JeHoVaHovi. 7Jej liata obeť je štvrtina hína na jedného baránka; vo svätyni obetuj liatu obeť silného nápoja JeHoVaHovi. 8A druhého baránka budeš obetovať medzi večerom. Obetovať budeš ako obilnú obeť rannú tak i jej liatu obeť, ohňovú obeť upokojujúcej vône JeHoVaHovi. 9A sobotného dňa budeš obetovať dvoch baránkov, jednoročných, bez vady, a dve desatiny jemnej múky bielej, zamiesenej v oleji, obilnou obeťou, i jej liatu obeť. 10To je zápalná obeť sobotná na jej sobotu, krome zápalnej obeti ustavičnej a jej liatej obeti. 11A na prvé dni svojich mesiacov budete obetovať zápalnú obeť JeHoVaHovi: juncov z rožného statku, dvoch, a jedného barana, sedem jednoročných baránkov bez vady. 12A tri desatiny bielej múky jemnej, zamiesenej v oleji, obilnou obeťou k jednému juncovi, a dve desatiny bielej múky jemnej, zamiesenej v oleji, obilnou obeťou k jednému baranovi. 13A po desatine bielej múky jemnej, zamiesenej v oleji, obilnou obeťou k jednému baránkovi, zápalná to obeť upokojujúcej vône, ohňová obeť JeHoVaHovi. 14Ich liate obeti budú toto: pol hína vína bude na jedného junca, tretina hína na barana a štvrtina hína na baránka. To je zápalná obeť mesačná v svoj mesiac, a tak bude každého mesiaca v roku. 15A jeden kozol z kôz na obeť za hriech JeHoVaHovi korme zápalnej obeti ustavičnej obetovať sa bude i jeho liata obeť. 16Ale prvého mesiaca štrnásteho dňa toho mesiaca bude Veľká noc JeHoVaHova. 17A pätnásteho dňa toho mesiaca bude slávnosť; sedem dní sa budú jesť nekvasené chleby. 18Prvého dňa bude sväté shromaždenie. Nebudete robiť nijakej služobnej práce robotného dňa. 19Ale budete obetovať ohňovú obeť na zápal JeHoVaHovi, juncov z ročného statku, dvoch, a jedného barana a sedem ročných baránkov, ktorí vám budú bez vady. 20A ich obilnú obeť, jemnej múky bielej, zamiesenej v oleji; tri desatiny efy budete obetovať na junca a dve desatiny na barana; 21po desatine budeš obetovať na jedného baránka tých siedmich baránkov. 22A jedného kozla budeš obetovať na obeť za hriech pokryť na vás hriech. 23Krome zápalnej obeti rannej, ktorá je zápalnou obeťou ustavičnou, budete obetovať tamto. 24To isté budete obetovať deň ako deň sedem dní, chlieb ohňovej obeti upokojujúcej vône JeHoVaHovi: krome zápalnej obeti ustavičnej sa bude obetovať, i jej liata obeť. 25A siedmeho dňa vám bude sväté shromaždenie; nebudete robiť nijakej služobnej práce robotného dňa. 26A v deň prvých plodov, keď budete obetovať JeHoVaHovi obilnú obeť novú vo svojich týždňoch, tiež vám bude sväté shromaždenie; nebudete robiť nijakej služobnej práce robotného dňa. 27Budete obetovať zápalnú obeť na upokojujúcu vôňu JeHoVaHovi, juncov z rožného statku, dvoch, jedného barana, sedem ročných baránkov. 28A ich obilnú obeť: bielej múky jemnej, zamiesenej v oleji, tri desatiny na jedného barana, 29po desatine na jedného baránka tých siedmich baránkov. 30Jeden kozol z kôz pokryť na vás hriech. 31Krome zápalnej obeti ustavičnej i jej obilnej obeti obetovať to budete. Bez vady vám budú, aj ich liate obeti.
Matthew Henry - Complete Commentary 1 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,
Amos 5:25, quoted by Stephen,
Acts 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, Pss 105:44,
Pss 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,
Exod 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, Phili 2:17.
9 The new moons and the sabbaths are often spoken of together, as great solemnities in the Jewish church, very comfortable to the saints then, and typical of gospel grace. Now we have here the sacrifices appointed, 1. For the sabbaths. Every sabbath day the offering must be doubled; besides the two lambs offered for the daily burnt-offering, there must be two more offered, one (it is probable) added to the morning sacrifice, and the other to the evening,
Num 28:9,
Num 28:10. This teaches us to double our devotions on sabbath days, for so the duty of the day requires. The sabbath rest is to be observed, in order to a more close application to the sabbath work, which ought to fill up sabbath time. In Ezekiel's temple-service, which points at gospel times, the sabbath offerings were to be six lambs and a ram, with their meat-offerings, and drink-offerings (
Ezek 46:4,
Ezek 46:5), to intimate not only the continuance, but the advancement, of sabbath sanctification in the days of the Messiah. This is
the burnt-offering of the sabbath in his sabbath, so it is in the original, v. 10. We must do every sabbath day's work in its day, studying to redeem every minute of sabbath time as those that believe it precious; and not thinking to put off one sabbath's work to another, for sufficient to every sabbath is the service thereof. 2. For the new moons. Some suggest that, as the sabbath was kept with an eye to the creation of the world, so the new moons were sanctified with an eye to the divine providence, which
appoints the moon for seasons, guiding the revolutions of time by its changes, and governing sublunary bodies (as many think) by its influences. Though we observe not any feast of new moons, yet we must not forget to give God the glory of all the precious things put forth by the moon which he has
established for ever, a faithful witness in heaven, Pss 89:37. The offerings in the new moons were very considerable, two bullocks, a ram, and seven lambs, with the meat-offerings and drink-offerings that were to attend them (
Num 28:11, etc.), besides a sin-offering,
Num 28:15. For, when we give glory to God by confessing his mercies, we must give glory to him likewise by confessing our own sins; and, when we rejoice in the gifts of common providence, we must make the sacrifice of Christ, that great gift of special grace, the fountain and spring-head of our joy. Some have questioned whether the new moons were to be reckoned among their feasts; but why should they not, when, besides the special sacrifices which were then to be offered, they rested from servile works (
Amos 8:5),
blew the trumpets (
Num 10:10), and went to the prophets
to hear the word? 2Kgs 4:23. And the worship performed in the new moons is made typical of gospel solemnities,
Isa 66:23.
16 Here is, I. The appointment of the pass-over sacrifices; not that which was the chief, the paschal lamb (sufficient instructions had formerly been given concerning that), but those which were to be offered upon the seven days of unleavened bread, which followed it,
Num 28:17-
Num 28:25. The first and last of those seven days were to be sanctified as sabbaths, by a holy rest and a holy convocation, and on each of the seven days they were to be liberal in their sacrifices, in token of their great and constant thankfulness for their deliverance out of Egypt:
Two bullocks, a ram, and seven lambs. A gospel conversation, in gratitude for
Christ our passover who was sacrificed, is called the
keeping of this feast (
1Cor 5:8); for it is not enough that we purge out the
leavened bread of malice and wickedness, but we must
offer the bread of our God, even the sacrifice of praise, continually, and continue herein unto the end. 2. The sacrifices are likewise appointed which were to be offered at the feast of pentecost, here called the
day of the first-fruits, Num 28:26. In the feast of unleavened bread they offered a
sheaf of their first-fruits of barley (which with them was first ripe) to the priest (
Lev 23:10), as an introduction to the harvest; but now, about seven weeks after, they were to bring a
new meat-offering to the Lord, at the end of harvest, in thankfulness to God, who had not only given,
but preserved to their use, the kindly fruits of the earth, so as that in due time they did enjoy them. It was at this feast that
the Spirit was poured out (
Acts 2:1, etc.), and thousands were converted by the preaching of the apostles, and were presented to Christ, to be
a kind of first-fruits of his creatures. The sacrifice that was to be offered with the loaves of the first-fruits was appointed,
Lev 23:18. But over and above, besides that and besides the daily offerings, they were to offer
two bullocks, one ram, and seven lambs, with a kid for a sin-offering, Num 28:27-
Num 28:30. When God sows plentifully upon us he expects to reap accordingly from us. Bishop Patrick observes that no
peace-offerings are appointed in this chapter, which were chiefly for the benefit of the offerers, and therefore in them they were left more to themselves; but
burnt-offerings were purely for the honour of God, were confessions of his dominion, and typified evangelical piety and devotion, by which the soul is wholly offered up to God in the flames of holy love; and
sin-offerings were typical of Christ's sacrifice of himself,
by which we and our services are perfected and sanctified.