Números 28

Números 28

Spurgeon - As incense is carefully prepared, kindled with holy fire, and devoutly presented unto God, so let my prayer be. We are not to look upon prayer as easy work requiring no thought. It needs to be "set forth"; what is more, it must be set forth "before the Lord, "by a sense of his presence and a holy reverence for his name: neither may we regard all supplication as certain of divine acceptance, it needs to be set forth before the Lord "as incense, "concerning the offering of which there were rules to be observed, otherwise it would be rejected of God. And the lifting up of my hands as the evening sacrifice. Whatever form his prayer might take his one desire was that it might be accepted of God. Prayer is sometimes presented without words by the very motions of our bodies: bent knees and lifted hands are the tokens of earnest, expectant prayer. Certainly work, or the lifting up of the hands in labour, is prayer if it be done in dependence upon God and for his glory: there is a hand prayer as well as a heart prayer, and our desire is that tiffs may be sweet unto the Lord as the sacrifice of eventide. Holy hope, the lifting up of hands that hang down, is also a kind of worship: may it ever be acceptable with God. The Psalmist makes a bold request: he would have his humble cries and prayers to be as much regarded of the Lord as the appointed morning and evening sacrifices of the holy place. Yet the prayer is by no means too bold, for, after all, the spiritual is in the Lord's esteem higher than the ceremonial, and the calves of the lips are a truer sacrifice than the calves of the stall. So far we have a prayer about prayer: we have a distinct supplication in the two following verses. Psalm 55:17 Evening and morning and at noon, I will complain and murmur, And He will hear my voice. Spurgeon - Evening and morning, and at noon, will I pray. Often but none too often. Seasons of great need call for frequent seasons of devotion. The three periods chosen are most fitting; to begin, continue, and end the day with God is supreme wisdom. Where time has naturally set up a boundary, there let us set up an altar stone. The psalmist means that he will always pray; he will run a line of prayer right along the day, and track the sun with his petitions. Day and night he saw his enemies busy (Psalm 55:10), and therefore he would meet their activity by continuous prayer. And cry aloud. He would give a tongue to his complaint; he would be very earnest in his pleas with heaven. Some cry aloud who never say a word. It is the bell of the heart that rings loudest in heaven. Some read it, "I will nurse and murmur; "deep heart thoughts should be attended with inarticulate but vehement utterances of grief. Blessed be God, moaning is translatable in heaven. A father's heart reads a child's heart. And he shall hear my voice. He is confident that he will prevail; he makes no question that he would be heard, he speaks as if already he were answered. When our window is opened towards heaven, the windows of heaven are open to us. Have but a pleading heart and God will have a plenteous hand. Psalm 88:13 But I, O LORD, have cried out to You for help, And in the morning my prayer comes before You. Spurgeon - I have continued to pray for help to thee, O Jehovah, the living God, even though thou hast so long delayed to answer. A true born child of God may be known by his continuing to cry; a hypocrite is great at a spurt, but the genuine believer holds on till he wins his suit. in the morning my prayer comes before You. He meant to plead on yet, and to increase his earnestness. He intended to be up betimes, to anticipate the day light, and begin to pray before the sun was up. If the Lord is pleased to delay, he has a right to do as he wills, but we must not therefore become tardy in supplication. If we count the Lord slack concerning his promise we must only be the more eager to outrun him, lest sinful sloth on our part should hinder the blessing. "Let prayer and holy hymn Perfume the morning air; Before the world with smoke is dim Bestir thy soul to prayer." "While flowers are wet with dew Lament thy sins with tears, And ere the sun shines forth anew Tell to thy Lord thy fears." Numbers 28:5 also a tenth of an ephah of fine flour for a grain offering, mixed with a fourth of a hin of beaten oil. Nu 15:4,5 Ex 16:36 29:38-42 Lev 2:1 Numbers 28 Resources - Multiple Sermons and Commentaries GRAIN OFFERING PART OF AM/PM DAILY OFFERINGS also a tenth of an ephah (~ 2 quarts.) of fine flour for a grain offering (see minchah), mixed with a fourth of a hin (~ 1 quart) of beaten oil - The grain offering symbolized gratitude to God for the atoning sacrifice. Allen comments "Just as there is a time, so there is a specified offering that is to be presented (see Lev 22:17–33). Not just any animal or any amount of flour, oil, and wine may be used; all i according to pattern. The flour is as important as the animal; the wine is as significant as the oil. The sacrifices will not be appropriate if any element is not acceptable or if any element is not in the right proportion. Again, we may err if we try to determine spiritual significance in the varied proportions; the issue in all seems to be one of obedience to the revealed will of God." (EBC) Pfeiffer - The flour was sōlet, a fine flour, and the oil was from beaten or crushed olives, very expensive, though prescribed at Sinai and repeated here because the items were specifically for those living a settled life in the land. (Ibid) Grain offering (04503)(minchah) means a gift (given to another without compensation = Ge 32:13, 2Ki 8:8), tribute ( payment by one ruler or nation to another in acknowledgment of submission or as the price of protection = Jdg 3:14, 2Sa 8:2; Hos 10:6) or offering (as a gift offered to God). The most common sense by far in the OT is as an offering and usually "grain offering" in the NAS (occasionally referred to animal offerings Ge 4:3-5 or "sacrifices" in general Isa 19:21). Grain offering - 31 times in 29 verses in Numbers 28-29 - Num. 28:5; Num. 28:8; Num. 28:9; Num. 28:12; Num. 28:13; Num. 28:20; Num. 28:26; Num. 28:28; Num. 28:31; Num. 29:3; Num. 29:6; Num. 29:9; Num. 29:11; Num. 29:14; Num. 29:16; Num. 29:18; Num. 29:19; Num. 29:21; Num. 29:22; Num. 29:24; Num. 29:25; Num. 29:27; Num. 29:28; Num. 29:30; Num. 29:31; Num. 29:33; Num. 29:34; Num. 29:37; Num. 29:38; Num. 29:39; Question: What is a grain offering? Answer: A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. A grain offering could be given to God either uncooked or cooked in an oven or pan (Leviticus 2:1; 4—5). The requirements for the grain offering were that it had to be finely ground and have oil and salt in it (Leviticus 2:1, 4, 13). It could not have any yeast (also called leaven) or honey in it (Leviticus 2:11). When a person brought a grain offering to the priests, a small portion of it was offered to God, with some frankincense, on the altar. The rest of the grain offering went to the priests (Leviticus 2:10). No specific amount of grain was required for an offering; people were free to give what they had. The grain offering is described as “a most holy part of the food offerings presented to the Lord” (Leviticus 2:10b). Grain offerings would often be presented after a burnt offering, which was an animal sacrifice God required for the atonement of sin. Blood had to be shed for the remission of sins to take place, so a grain offering would not serve the same purpose as a burnt offering. Instead, the purpose of a grain offering was to worship God and acknowledge His provision. The burnt offering, which had strict regulations and could have nothing added to it, aptly represents the fact that we take no part in our atonement for sin. The grain offering, however, could be somewhat “personalized” in its presentation. It was to be given out of a person’s free will, just as our worship is our free will offering to God today. It’s interesting to note that during the Israelites’ forty years of wilderness wandering grain would have been quite scarce. This made grain offerings more costly and precious for the people to offer to God. Giving a grain offering in those circumstances represented the Israelites’ complete dependence on God to provide for their needs each day. Jesus fulfilled the Law (Matthew 5:17), and we no longer have to do sacrifices as they did in the Old Testament. But, if the grain offering is similar to our offering of worship, it’s interesting to consider: how much does our worship today cost us? GotQuestions.org Numbers 28:6 'It is a continual burnt offering which was ordained in Mount Sinai as a soothing aroma, an offering by fire to the LORD. NET Numbers 28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the LORD. NLT Numbers 28:6 This is the regular burnt offering instituted at Mount Sinai as a special gift, a pleasing aroma to the LORD. ESV Numbers 28:6 It is a regular burnt offering, which was ordained at Mount Sinai for a pleasing aroma, a food offering to the LORD. NIV Numbers 28:6 This is the regular burnt offering instituted at Mount Sinai as a pleasing aroma, an offering made to the LORD by fire. a continual: Ex 29:42 Lev 6:9 2Ch 2:4 31:3 Ezr 3:4 Ps 50:8 Eze 46:14 Am 5:25 was ordained: Ex 24:18 Ex 29:38-42 Ex 31:18 Numbers 28 Resources - Multiple Sermons and Commentaries CONTINUAL BURNT OFFERING TO BE CONTINUALLY PERFORMED What a picture of the desire of God's heart that His people to worship Him continually as "burnt offerings" remembering that this holy sacrifice was wholly consumed in the fire of the offering. It is a call to believers to pursue daily and continually death to self, denial of self and presentation of our bodies (like "burnt offerings") to Him (Ro 12:1NET+) as a "sacrifice- alive, holy and pleasing to God--which is our reasonable service," doing so with great gratitude in light of the boundless mercies He has bestowed on us when we were yet dead in our sins (see mercy 4x in preceding passages in context - Ro 11:30-32) It is a continual burnt offering ('olah) which was ordained in Mount Sinai as a soothing aroma (see nihoah), an offering by fire to the LORD - At Mount Sinai Yahweh said "Command Aaron and his sons, saying, ‘This is the law for the burnt offering: the burnt offering itself shall remain on the hearth on the altar all night until the morning, and the fire on the altar is to be kept burning on it." (Lev 6:9+) See note on soothing aroma. Burnt offering (05930) see note on 'olah Offering by fire (0801) see note on ishsheh Soothing (sweet) (05207) see nihoah, Aroma (07381) see reah (See foreshadowing of Jesus Christ). HCSB Study Bible - The burnt offering legislation was established at Mount Sinai for a pleasing aroma (savory smell) to the LORD (Ex 20:24; 29:38-43). The vapors that rose up from the altar depicted God's acceptance of the offering. Only the highest quality, unblemished animals could be presented to the Lord. Numbers 28:7 'Then the drink offering with it shall be a fourth of a hin for each lamb, in the holy place you shall pour out a drink offering of strong drink to the LORD. in the holy: Ex 29:42 to be poured: Nu 28:14,31 15:5,7,10 Ex 29:40 30:9 Lev 23:13 Isa 57:6 Joe 1:9,13 Joe 2:14 Php 2:17 Numbers 28 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 15:4-5+ ‘The one who presents his offering shall present to the LORD a grain offering of one-tenth of an ephah of fine flour mixed with one-fourth of a hin of oil, 5 and you shall prepare wine for the drink offering, one-fourth of a hin, with the burnt offering or for the sacrifice, for each lamb. DRINK OFFERING PART OF AM/PM DAILY OFFERINGS Then the drink offering with it shall be a fourth of a hin (~1 quart) for each lamb, in the holy place you shall pour out a drink offering of strong drink to the LORD - This was a symbol of dedication and was used in the NT by Paul to depict pouring one's life out for the Lord when he wrote " I am being poured out as a drink offering upon the sacrifice and service of your faith" (Php 2:17+) and again at the end of his life " I am already being poured out as a drink offering, (spendo) and the time of my departure has come." (2 Ti 4:6+). NET NOTE - The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine”; “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV). Drink offering (libation)(05262)(necek from nasak = to pour out - see note on root) refers most often to a libation and only rarely referred to a cast idol. Drink offering in Nu 28-29 - Num. 28:7; Num. 28:8; Num. 28:9; Num. 28:10; Num. 28:15; Num. 28:24; Num. 29:16; Num. 29:22; Num. 29:25; Num. 29:28; Num. 29:34; Num. 29:38; Wikipedia - A libation is a ritual pouring of a liquid, or grains such as rice, as an offering to a deity or spirit, or in memory of the dead. It was common in many religions of antiquity and continues to be offered in cultures today. Articles on Drink Offering: McClintock and Strong's Bible Encyclopedia Drink-Offering Baker Evangelical Dictionary Drink Offering Girdlestone Drink Offering Easton's Bible Dictionary Drink-Offering Holman Bible Dictionary Drink Offering Marvin R Wilson - "Jacob was the first to be referred to as presenting a drink offering (cf. Genesis 35:14). But it was not until after the Exodus from Egypt that the laws governing the nēsek were established. As a rule, a drink offering was to be presented along with burnt offerings and cereal offerings (Exodus 29:40; Leviticus 23:13; Numbers 15:1-10). The amount of wine was specified at one-fourth hin for each lamb (Numbers 15:5), one-third hin for each ram (Numbers 15:6-7) and one-half hin for each bull (Numbers 15:8-10). Although King Ahaz built a new altar according to a pagan design, he seems to have conformed to pentateuchal legislation by pouring out his drink offering at the time he offered his burnt offering and cereal offering (2 Kings 16:10-16). Daily, at the time of the morning and evening burnt offering, a drink offering was to be poured out to the Lord (Numbers 28:7-8). A similar practice was to be observed at each of the following feasts: Sabbath (Numbers 28:9), New Moon (Numbers 28:14),-Unleavened Bread (Numbers 28:24), First Fruits (Leviticus 23:13; Numbers 28:31), Trumpets (Numbers 29:6), Day of Atonement (Numbers 29:11), and Tabernacles (Numbers 29:12-39). In addition, the nēsek was a part of the religious ceremony which ended the vow of the Nazirite (Numbers 6:15, 17). The intertestamental work, Ecclesiasticus, has left us a description of the conclusion of the daily temple ritual of the high priest: "He held out his hand for the libation cup and poured out the blood of the grape, poured its fragrance at the foot (themelias—base) of the altar to the Most High, the King of all" (Sirach 50:15, NEB). But some verses suggest that the libation was poured out on the altar, presumably over the sacrifice (cf. Genesis 35:14—on the pillar; Exodus 30:9 not on the altar of incense). The liquid normally used for a "drink offering" was wine (yayin, Exodus 29:40; Numbers 15:5, 7, 10 et al.), or other fermented drink (shēkar Numbers 28:7). On at least one occasion water was "poured out to the Lord" (2 Samuel 23:16; 1 Chron. 11:18). The phrase "ten thousands of rivers of oil" (Micah 6:7), coming in a context of priestly ritualism and burnt offerings, may also suggest the occasional use of oil for the nesek. "Libations of blood" (Psalm 16:4) were a heathen practice, nowhere condoned in the OT. During the time of Jesus, in accord with OT law, the weeklong Feast of Tabernacles included a daily drink offering (cf. Nu 29:12 ff.). A priest would fill a golden pitcher at the pool of Siloam, walk in solemn priestly procession to the temple, and there pour out the water at the altar (cf. W. Hendriksen, NT Commentary: Gospel According to John, II, pp. 21-26). It was in this context that Jesus proclaimed on the last day of the feast, "If any one thirst, let him come to me and drink" (John 7:37+). In the NT, Paul employs the OT imagery of the "drink offering" in using the term spendomai (Phil. 2:17; 2 Tim. 4:6). In both passages, Paul, writing while imprisoned, literally states, "I am being poured out (as a drink offering)" for the sake of Christ. Just as the drink offering was "poured out" at the altar, so the apostle is prepared joyfully to "pour out" sacrificially his own blood in martyrdom. The second (and far less frequent) use of the root nāsak is to "pour out" or "cast" molten images. Whereas the derivative nēsek is translated "drink offering" almost exclusively (c. 60 times), the derivative massēkâ normally carries the meaning "molten image" (c. 25 times). Such images were cast by pouring molten metal into a mold or over a frame (Isaiah 40:18-20). Images were cast of gold (Isaiah 30:22), the most noteworthy examples being Aaron's molten calf (Exodus 32:4, 8) and Jeroboam's molten calves set up at Dan and Bethel (1 Kings 14:9). Other images were of silver (cf. Ugaritic nsk ksp, "silversmiths" UT 19: 1253), bronze, and iron. The worship of images cast of metal is roundly denounced in both the law (Exodus 34:17; Leviticus 19:4; Deut. 27:15) and the prophets (Isaiah 41:29; Isaiah 42:17; Isaiah 44:10; Jeremiah 10:14; Jeremiah 51:17; Hosea 13:2; Habakkuk 2:18). (Theological Wordbook of the Old Testament) The root nasak is used for the "pouring out" of a drink offering or libation, and for the "casting" of metal images. "Nasak is primarily used in connection with the OT drink offering or libation. (Correspondingly the word "libation" comes from the Latin term libare "pour out a drink offering.") The drink offering was originally established in the covenant community as an appropriate form of worship, although it might also be perverted through the influence of heathen cultic ritual. Before Israel settled in her land, the Canaanites were accustomed to pour out drink offerings to their gods. Pagan fertility religion thought of deities as resembling men in their need of both food and drink. The Ugaritic root nsk is well attested in Canaanite literature (see G. R. Driver, Canaanite Myths and Legends, p. 157). Thus on one occasion, Baal, the Canaanite god of fertility and nature, commands, "Pour a peace-offering in the heart of the earth, honey from a pot in the heart of the fields" (Baal v. iii. 31-32; in Driver, p. 87). The influence of these pagan libations upon the purity of Israelite worship was met head on by the prophets. They sternly rebuked Israel's corrupt practice of pouring out drink offerings to idols (Isaiah 57:6; cf. Isaiah 65:11; Ezekiel 20:28). Just before the fall of the Southern Kingdom, God warned through Jeremiah, "drink offerings (nēsek) have been poured out to other gods, to provoke me to anger" (Jeremiah 32:29; cf. Jeremiah 7:18 and Jeremiah 19:13). Even after captivity, the Jewish refugees in Egypt continued to follow their old heathen practices, countering Jeremiah's rebuke by insisting, "But we will do everything that we have vowed, burning incense to the queen of heaven and pouring out libations to her as we did . . . in the cities of Judah and in the streets of Jerusalem" (Jeremiah 44:17; cf. Jeremiah 44:18-19, 25)." (TWOT) Necek - 60x in 58v - drink(1), drink offering(29), drink offerings(29), libations(1). Gen. 35:14; Exod. 29:40; Exod. 29:41; Exod. 30:9; Lev. 23:13; Lev. 23:18; Lev. 23:37; Num. 4:7; Num. 6:15; Num. 6:17; Num. 15:5; Num. 15:7; Num. 15:10; Num. 15:24; Num. 28:7; Num. 28:8; Num. 28:9; Num. 28:10; Num. 28:14; Num. 28:15; Num. 28:24; Num. 28:31; Num. 29:6; Num. 29:11; Num. 29:16; Num. 29:18; Num. 29:19; Num. 29:21; Num. 29:22; Num. 29:24; Num. 29:25; Num. 29:27; Num. 29:28; Num. 29:30; Num. 29:31; Num. 29:33; Num. 29:34; Num. 29:37; Num. 29:38; Num. 29:39; 2 Ki. 16:13; 2 Ki. 16:15; 1 Chr. 29:21; 2 Chr. 29:35; Ps. 16:4; Isa. 57:6; Jer. 7:18; Jer. 19:13; Jer. 32:29; Jer. 44:17; Jer. 44:18; Jer. 44:19; Jer. 44:25; Ezek. 20:28; Ezek. 45:17; Joel 1:9; Joel 1:13; Joel 2:14 R A Torrey - Drink Offering: Sacrifices accompanied by Exodus 29:40 ; Leviticus 23:13 Quantity appointed to be used for each kind of sacrifice Numbers 15:3-10 For public sacrifices provided by the state Ezra 7:17 ; Ezekiel 45:17 Not poured on the altar of incense Exodus 30:9 Omission of, caused by bad vintage Joel 1:9,13 IDOLATROUS JEWS Offered to the queen of heaven Jeremiah 7:18 ; 44:17-19 Reproved for offering, to idols Isaiah 57:5,6 ; 65:11 ; Jeremiah 19:13 ; Ezekiel 20:28 Idolaters often used blood for Psalm 16:4 Vanity of offering, to idols Deuteronomy 32:37,38 ILLUSTRATIVE OF THE Devotedness of ministers Philippians 2:17 Question: What is a drink offering? Answer: The first recorded occurrence of a drink offering was that given by Jacob in Genesis 35:14, right after God changed his name to Israel. Drink offerings were also included with burnt and grain offerings in God-ordained sacrifices, including the morning and evening sacrifices of Exodus 29:40. One-quarter hin, about one quart, of wine was poured out into the altar fire for each lamb sacrificed (Numbers 15:4-5). A ram sacrifice required one third of a hin (Numbers 15:6), and a bull required one half (Numbers 15:10). It has been speculated that the offering of an animal, grain, oil, and wine—the smoke making a “soothing aroma to the LORD”—is a metaphor for providing food for God, an important cultural requirement in the Middle East. What we do know is that the pouring out of a drink offering is a metaphor for the blood Jesus spilled on the cross. Jesus spoke to this directly in Luke 22:20 when He instituted the New Covenant. He picked up a cup of wine and said, “This cup which is poured out for you is the new covenant in My blood.” Jesus’ sacrifice fulfilled the need of a drink offering, His blood literally pouring out when the soldier pierced His side with a spear (John 19:34). Paul took the metaphor further, twice using the image of a drink offering to describe his own service. In Philippians 2:17, he challenged the church in Philippi to live a life worthy of his dedication to them. In 2 Timothy 4:6, he sensed the end of his ministry, again comparing his efforts to wine poured out of a vessel onto an altar. GotQuestions.org Numbers 28:8 'The other lamb you shall offer at twilight; as the grain offering of the morning and as its drink offering, you shall offer it, an offering by fire, a soothing aroma to the LORD. Numbers 28 Resources - Multiple Sermons and Commentaries THE EVENING PORTION OF THE DAILY OFFERINGS The other lamb you shall offer at twilight; as the grain offering of the morning and as its drink offering, you shall offer it, an offering by fire, a soothing aroma (nihoah See note) to the LORD. Allen sums up this first section quoting Wenham who "calculates that the yearly sacrifices at a minimum would include the following: 113 bulls, 32 rams, 1,086 lambs, more than a ton of flour, and a thousand bottles of oil and wine (p. 197). This pictures an exceedingly prosperous nation in which agriculture is especially blessed of the Lord. Thus in these required sacrifices there is considerable promise: God will bless his people in such a manner to allow them to do all that he demands." (EBC) Offering by fire (0801) see note on ishsheh Grain offering (04503) see note on minchah Drink offering (libation)(05262) see note on necek Soothing (sweet) (05207) see nihoah, Aroma (07381) see reah (See foreshadowing of Jesus Christ). Numbers 28:9 'Then on the sabbath day two male lambs one year old without defect, and two-tenths of an ephah of fine flour mixed with oil as a grain offering, and its drink offering: Ex 20:8-11 Ps 92:1-4 Isa 58:13 Eze 20:12 Rev 1:10 Numbers 28 Resources - Multiple Sermons and Commentaries THE SABBATH OFFERINGS Then on the sabbath day two male lambs one year old without defect, and two-tenths of an ephah (~4 quarts) of fine flour mixed with oil as a grain offering, and its drink offering - These were special offerings were made in addition to the daily ones. We often think of the Sabbath as pointing to a special day of worship, but in fact the previous sacrifices point to the fact that every day for the Israelites was to be a day of worship. The Sabbath was to be their day of rest (except for the busy priests!) Of course for believers Jesus is now our Sabbath Rest (see Hebrews 4:10-11+). (See How is Jesus our Sabbath Rest? | GotQuestions.org) THOUGHT - Do you begin each day by presenting an "offering" to the LORD as He commanded in the OT? Of course we are no longer under law but under grace, and yet God still desires us to present ourselves (of our own volition or choice) to Him as "a living and holy sacrifice, acceptable to God" (Ro 12:1+). That is a wonderful way to begin each day and experience the joy of worshipping Him throughout the day! If we develop this daily discipline of delight, it can do wonders for our battle with temptations (which continually assault our hearts and minds). This principle is seen in the expulsive power of a affection -- beginning the day with our affection centered on the King can have an powerful effect on the temptations we are sure to experience. Sabbath (07676)(sabbat) comes from the verb shabath (07673) meaning to desist (from exertion), cease (see this use of the verb in Ge 8:22, Jer 31:36), rest (first used of God resting in Creation - Ge 2:2-3), repose, cease from labor. So here the noun form sabbat means intermission, the Sabbath (day), the day of rest, the holy seventh day; a week, the sacred 7th year, a sabbatical year. It was not until the giving of the Law at Mt Sinai that the keeping of the Sabbath became a part of the law and a sign of God's covenant relationship with His people (Ex 20:8-11 Ex 31:12-17). Sabbath = A covenant sign indicative of Jehovah's authority. When Israel kept the Sabbath, they showed the pagan nations (the Gentiles had no Sabbath statute - see Ps 147:19-20+) that they were a distinctive people and were subject to their God. Keeping Sabbath was in a sense a way of demonstrating Israel's trust in God, trusting that He would honor their labors with fruit. We may plant the seeds and water them, but it is God who gives the increase (1Co 3:6). Grain offering (04503) see note on minchah Drink offering (libation)(05262) see note on necek Henry