The original of the word strong wine <\/span> shekar<\/I> is a term usually employed to describe strong drink other than wine (Lev 10:9<\/span> note). The Israelites in the wilderness had, in their lack of wine, substituted shechar made from barley for it. They had thus observed the spirit, though not the letter of the ordinance. The drink-offering was either poured round the foot of the altar; or on the altar, and so upon the flesh of the sacrifice by which the altar was covered (compare Exo 30:9<\/span>).<\/P><\/p>\n Verse 7<\/span>. Strong wine<\/B><\/I>] Sikera<\/I>; See Clarke on <\/span>Le 10:9<\/span><\/span>, where this is largely explained.<\/P> <\/p>\n In the holy place, <\/B>i.e. upon the altar of burnt-offerings, which was in the court of the priests nigh to the entrance into the sanctuary. See Exo 29:42<\/span>; 2Ch 29:7<\/span>. <\/P> Strong wine, <\/B>Heb. shecar<\/I>, which though it signify in the general all kinds of strong drink, yet is here put for the most famous of that kind, to wit, for wine, which alone was used in offerings, as appears below, Num 28:14<\/span>; Exo 29:40<\/span>. <\/P> <\/p>\n And the drink offering thereof [shall be] the fourth [part] of an hin for the one lamb<\/strong>,…. For the lamb offered in the morning, along with the meat offering of which went a drink offering, which was of wine, and strong wine too, as the next clause expresses it; the quantity of which was the fourth part of an hin, which was about a quart and half a pint of our measure:<\/p>\n in the holy [place] shalt thou cause the strong wine to be poured unto the Lord [for] a drink offering<\/strong>; that is, in the court of the tabernacle upon the altar of burnt offering, which stood there: the Targums of Jonathan and Jerusalem interpret it of old choice wine, old wine being reckoned best, see Lu 5:39<\/span>, and though this wine was poured out on the altar, and not properly drank by any, yet it was to be the strongest, best, and choicest that could be got, as it was reasonable it should; since it was poured out as a libation or drink offering to the Lord, which was his way of drinking it, as the burning of the sacrifice was his way of eating that; all which was typical of the sufferings, sacrifice, and bloodshed of Christ, which are well pleasing and acceptable to the Lord; see Isa 53:10<\/span>.<\/p>\n “ In the sanctuary<\/em>,” i.e., (round about the altar), as Josephus<\/em> paraphrases it ( Ant<\/em>. iii. 10); not “with (in) holy vessels,” as Jonathan<\/em> and others interpret it. “ Pour out a drink-offering, as<\/em> for Jehovah<\/em>.” Shecar <\/em> does not mean intoxicating drink here (see at Lev 10:9<\/span>), but strong drink<\/em>, in distinction from water as simple drink. The drink-offering consisted of wine only (see at Num 15:5<\/span>.); and hence Onkelos<\/em> paraphrases it, “of old wine.”<\/p>\n (7) Shalt thou cause the strong wine to be poured . . . <\/strong>Better, pour out the drink offering of strong drink. <\/em>The word shecar, <\/em>which is here rendered strong wine, denotes any kind of intoxicating drink, whether made from grapes, honey, or grain; but it is more frequently used to denote a drink which is not made from grapes, as, e.g., <\/em>in Lev. 10:9<\/span>, where the command is given to Aaron and his sons not to drink wine nor strong drink (shecar<\/em>) <\/em>when they went into the tent of meeting. In the parallel passage in Exodus, the drink offering was to consist of the fourth part of an hin of wine (Num. 29:40<\/span>). (Comp. Num. 15:5<\/span>.) In Exo. 30:9<\/span> it is forbidden to pour any drink offering upon the altar of incense, from which passage it has been inferred that the drink offerings were poured upon the altar of burnt sacrifice.<\/p>\n 7<\/strong>. <\/strong> The drink offering <\/strong> Lev 23:13<\/span>, note. <\/p>\n In the holy place <\/strong> Not in the priests’ apartment, the so called holy place, but, as Josephus says, “about the altar.” <\/p>\n Strong wine <\/strong> Hebrew, shecar, <\/em> does not here mean intoxicating drink, but strong drink in distinction from water. Lev 10:9<\/span>, note.<\/p>\n Num 28:7<\/span><\/em><\/strong>. <\/strong>The strong wine to be poured unto the Lord<\/em><\/strong><\/strong> See Lev 10:9<\/span>. This strong wine, <\/em>of whatever sort it was, was to be the best of the kind; it being but reasonable that the best should be offered to God. The same reverence for religion taught the heathens to offer to their gods the most excellent wine they had; which is imitated in those words we meet with so often in Homer, both in the Iliad and Odyssey, of men’s pouring out upon their sacrifices, , black wine, <\/em>or of the deepest colour, red as blood, which was the richest of all. Herodian, describing the sacrifices of Heliogabalus, says, he poured out many flaggons of the oldest and most excellent wine on the altars, , lib. 5: cap. 13. In like manner Virgil, mentioning a libation of wine offered to the gods, calls it, honorem laticum, <\/em>the honour or prime of the liquor. <\/em>See Scacchi, Myrothec. I. 11. c. 42. <\/p>\n REFLECTIONS.<\/strong>The generation to whom these laws had been given were dead; their children, therefore, hear a solemn recapitulation of them. They were ready to enter upon a state of warfare, and might be tempted to neglect the Divine institutions; but there was double need to secure their peace with God, when they were at war with the Canaanites. The daily sacrifice is first ordained for a continual burnt-offering, typical of that sacrifice of Jesus, the Lamb slain from the foundation of the world, who ever appears with his blood before God, to make atonement for our sins. <\/p>\n Observe, the wine is to be strong, that is, of the best quality, wine on the lees well refined: meaning, no doubt, in a spiritual sense, the richness and strength of that complete salvation which is of GOD in CHRIST. Our best things, our strongest, richest gifts are the LORD’S property, and therefore, justly the LORD’S due: and all that we have, and all that we can offer, are of his own free grace to us; and when returned to him again, have no merit in them, to plead before GOD. See Mal 1:7-14<\/span> . Let the Reader further observe, on these two verses, that this strong wine was to be poured out unto the LORD. So was JESUS’S blood poured out for the salvation of his church and people. And what is the service, even now, at the altar of JESUS, but the memorial of the same blood shedding? Oh! precious token of the Redeemer’s love. LORD! may it be my portion with holy joy to take of this cup of salvation, and call upon the name of the LORD. Psa 116:13<\/span> .<\/p>\n holy. See note on Exo 3:5. <\/p>\n strong wine. Hebrew. shekar. App-27. <\/p>\n in the holy: Exo 29:42 <\/p>\n to be poured: Num 28:14, Num 28:31, Num 15:5, Num 15:7, Num 15:10, Exo 29:40, Exo 30:9, Lev 23:13, Isa 57:6, Joe 1:9, Joe 1:13, Joe 2:14, Phi 2:17,*Gr. <\/p>\n Reciprocal: Num 29:18 – after the manner 2Sa 23:16 – poured it<\/p>\n Num 28:7. In the holy place Upon the altar of burnt-offerings, which was in the court of the priests, nigh to the entrance into the sanctuary, (Exo 29:42,) and was, with respect to those places of the camp, which were more remote from the tabernacle, the holy place. Strong wine to be poured unto the Lord The original word signifies any strong drink: it was not necessary it should be wine of grapes; it might be made of dates, or other fruits. But it behooved that it should be the best of the kind; it being but reasonable that the best should be offered to God.<\/p>\n And the drink offering thereof [shall be] the fourth [part] of a 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. The original of the word strong wine shekar is a term usually employed to describe strong drink other … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 28:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4593","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4593","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4593"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4593\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4593"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4593"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4593"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"