What number verse is Numbers 7:12 in the Bible?

Numbers 7:12 is the 3,863rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:12 sits at position 3,863.

Translation

King James Version

And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:

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KJV (with Strong's)

And he that offered ^H7126 his offering ^H7133 the first ^H7223 day ^H3117 was Nahshon ^H5177 the son ^H1121 of Amminadab ^H5992, of the tribe ^H4294 of Judah ^H3063:

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Complete Jewish Bible

Nachshon the son of 'Amminadav, from the tribe of Y'hudah, presented his offering on the first day.

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Berean Standard Bible

On the first day Nahshon son of Amminadab from the tribe of Judah drew near with his offering.

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American Standard Version

And he that offered his oblation the first day was Nahshon the son of Amminadab, of the tribe of Judah:

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World English Bible Messianic

He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah,

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Geneva Bible (1599)

So then on the first day did Nahshon the sonne of Amminadab of ye tribe of Iudah offer his offring.

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Young's Literal Translation

And he who is bringing near on the first day his offering is Nahshon son of Amminadab, of the tribe of Judah.

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Study This Verse

SUMMARY

Numbers 7:12 inaugurates the twelve-day dedication ceremony for the newly consecrated Tabernacle, a pivotal event in Israel's wilderness journey. This verse specifically identifies Nahshon, the son of Amminadab, of the prominent tribe of Judah, as the first tribal leader to present his offering. His leading role underscores the divine order of the dedication, subtly highlights Judah's preeminence within the burgeoning nation of Israel, and sets a significant precedent for the subsequent offerings, foreshadowing the tribe's future messianic importance.

CONTEXT

Literary Context: Numbers chapter 7 immediately follows the completion and anointing of the Tabernacle and its furnishings, as meticulously detailed in Numbers 7:1. The preceding chapters in Numbers establish the organizational structure of the Israelite camp, the specific duties of the Levites, and various laws pertaining to ritual purity, all setting the stage for the Tabernacle's operational launch. Chapter 7 itself is an expansive record, spanning 89 verses, meticulously detailing the identical offerings brought by the leaders of the twelve tribes of Israel for the Tabernacle's dedication. Each day, one tribal leader presented the exact same set of offerings, emphasizing both unity and shared commitment. Verse 12 initiates this detailed account, identifying the first leader, Nahshon, and his tribal affiliation, thereby establishing the precise pattern for the subsequent eleven days of offerings that follow in Numbers 7:13-88. The repetitive nature of the chapter highlights the precision, completeness, and solemnity of this foundational act of worship.
Historical & Cultural Context: Following their miraculous deliverance from Egyptian bondage and the establishment of the covenant at Mount Sinai, the Israelites were a nascent nation in the wilderness. The Tabernacle, a portable sanctuary, served as the physical manifestation of God's dwelling among His people, the central point of worship, sacrifice, and divine communication. Its dedication was therefore an event of immense theological and national significance, solidifying the covenant relationship between God and Israel. In ancient Near Eastern cultures, such dedications of sacred spaces were elaborate affairs, often involving significant offerings from leaders and the community to establish the sanctity and functionality of the edifice. The structured, day-by-day offering, led by tribal princes, reflected the hierarchical and ordered society of Israel, where tribal identity and leadership were paramount. Nahshon's position as the leader of Judah, a tribe destined for great prominence, was not coincidental but indicative of God's established order and future plans for His people, as seen in the prophetic blessings of Jacob in Genesis 49. The offerings themselves were "freewill offerings," signifying the people's willing and generous devotion to God and their commitment to His presence among them.
Key Themes: Numbers 7:12 contributes significantly to several key themes within the book of Numbers and the broader Pentateuch. The most prominent theme is Divine Order and Organization, evidenced by the meticulous instructions for the Tabernacle, the census, the camp arrangements, and here, the precise, sequential nature of the dedication offerings. God's desire for order in worship and communal life is paramount. Another crucial theme is Worship and Consecration, as the entire chapter focuses on the dedication of the Tabernacle, making it holy and set apart for God's presence. The offerings represent the people's means of drawing near to God in an acceptable manner. The verse also subtly reinforces the theme of Leadership and Tribal Identity, highlighting the role of the tribal princes as representatives of their people and underscoring the specific preeminence of Judah. This preeminence is a recurring motif, foreshadowing the future royal line and messianic promise, aligning with prophecies like Genesis 49:8-10. Finally, the detailed, repetitive nature of the offerings emphasizes Obedience to God's Commands, demonstrating Israel's faithful adherence to the divine instructions for establishing their central place of worship.

EXPOSITION AND ANALYSIS

Key Word Analysis

Nahshon (Hebrew, Nachshôwn', H5177): While its etymology is debated, possibly relating to "enchanter," the significance of Nahshon lies primarily in the individual he represents. Nahshon was the son of Amminadab and the prince of the tribe of Judah. His prominence is attested by his inclusion in several biblical genealogies, notably as an ancestor of King David and, ultimately, of Jesus Christ. His role as the first to offer in this dedication ceremony underscores the early and divinely ordained leadership of the tribe of Judah within Israel.
Offered (Hebrew, qârab', H7126): This verb, from a primitive root meaning "to approach" or "to bring near," signifies the act of drawing near to God through the presentation of a gift or sacrifice. It is the root for the noun qorbân (offering/sacrifice), emphasizing the intentional act of worship and dedication. In this context, it highlights the purpose of the Tabernacle as a sacred space where God's people could approach Him with their devotion and obedience, bringing something precious into His presence.
Judah (Hebrew, Yᵉhûwdâh', H3063): Meaning "celebrated" or "praise" (from the root "to praise"), Judah was the fourth son of Jacob and Leah. From its earliest mention, the tribe of Judah was marked for distinction. Jacob's prophecy in Genesis 49:8-10 foretold its future preeminence, stating that the scepter would not depart from Judah, indicating a royal destiny. Nahshon's leadership of this tribe and his position as the first to offer in the Tabernacle dedication ceremony subtly reinforces Judah's foundational role and foreshadows its future as the royal tribe from which the Messiah would descend.

Verse Breakdown

"And he that offered his offering": This phrase immediately focuses on the individual and their act of worship. The "offering" (Hebrew qorbân) refers to the specific gifts brought for the dedication of the Tabernacle, which are meticulously detailed in the subsequent verses (Numbers 7:13-17). This act was a communal expression of devotion, obedience, and generous giving, symbolizing the tribes' commitment to their covenant relationship with God and the newly established central place of worship.
"the first day": This temporal marker is crucial, establishing the chronological order of the extensive dedication ceremony. Being "the first" carries significant weight, often implying preeminence, leadership, and setting a precedent. It highlights the structured and orderly nature of God's commands and Israel's faithful obedience in their worship, emphasizing the importance of initiating the sacred process correctly.
"was Nahshon the son of Amminadab": This identifies the specific individual responsible for the first day's offerings. Nahshon is presented with his patronymic, "son of Amminadab," a common and essential way to denote lineage, identity, and tribal affiliation in ancient Israel. Nahshon himself was a prominent leader, serving as the prince (or chief) of his tribe, indicating his authority and representative role in this profoundly significant national and spiritual event.
"of the tribe of Judah": This final clause specifies Nahshon's tribal affiliation, which is highly significant. The tribe of Judah held a unique and divinely appointed place within Israel, destined for leadership and from which the royal line of David and ultimately the Messiah would emerge. His leadership on the first day underscores Judah's early prominence and its foundational role in God's unfolding redemptive plan for humanity.

Literary Devices

Numbers 7:12, as the opening verse of a lengthy dedication account, employs several literary devices that contribute to its impact and meaning. Repetition is a dominant feature throughout the entire chapter, as the identical list of offerings is repeated for each of the twelve tribes (Numbers 7:13-88). This anaphora (repetition of a word or phrase at the beginning of successive clauses or sections) emphasizes the uniformity of the offerings, the equal commitment of each tribe, and the meticulous adherence to divine instruction. The verse also subtly employs foreshadowing and typology through the identification of Nahshon and the tribe of Judah. Nahshon's position as the first to offer, coupled with Judah's prophetic destiny as the royal tribe, subtly points forward to the future leadership of King David and, ultimately, the Messiah. The "first day" itself can be seen as symbolic of beginnings, divine order, and the establishment of a new era of worship centered around God's manifest presence among His people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:12 encapsulates profound theological truths concerning divine order, the nature of worship, and God's sovereign plan. The systematic, day-by-day dedication, initiated by Judah, highlights God's preference for structure and leadership in the life of His people, reflecting His own orderly character. The act of offering itself is a powerful expression of devotion, obedience, and the willingness to give generously to God, signifying the Israelites' commitment to their covenant relationship. Furthermore, Nahshon's identity as a leader of Judah and an ancestor in the messianic line subtly weaves the grand narrative of God's redemptive history into this seemingly administrative detail, reminding us that even the most meticulous aspects of Israel's worship were part of a larger divine tapestry leading to the ultimate revelation in Christ.

REFLECTION AND APPLICATION

Numbers 7:12, though a brief historical record, offers rich insights for contemporary believers. It reminds us of the profound significance of intentional worship and dedication in our lives. Just as Nahshon, as a leader, set an example for his tribe and the entire nation, we are called to be examples in our devotion, generosity, and obedience to God. Our "offerings" today may not be bulls and rams, but they include our time, talents, resources, and very lives, presented in service and worship. This verse encourages us to consider the quality and intentionality of our spiritual "firstfruits," ensuring that our best is given to God, not as a means to earn favor, but as a response to His grace and covenant faithfulness. It also underscores the importance of order and leadership within the community of faith, recognizing that God works through appointed individuals to guide and inspire collective acts of devotion that honor Him and build up His kingdom.

Questions for Reflection

How does the emphasis on "the first day" and the tribe of Judah challenge or affirm your understanding of divine order and leadership in God's redemptive plan?
In what ways can you, like Nahshon, lead by example in your personal and communal acts of worship and dedication to God?
What "offerings" (time, talent, treasure, obedience) are you being called to bring to God with intentionality and generosity today, reflecting a true heart of devotion?

FAQ

Why is Nahshon's offering on the first day significant?

Answer: Nahshon's offering on the first day is profoundly significant for several reasons. First, it establishes the order and precedent for the entire twelve-day dedication ceremony of the Tabernacle, setting the pattern for all subsequent tribal offerings. Being "first" often denotes prominence, leadership, and a foundational role. Second, Nahshon was the prince, or chief, of the tribe of Judah, which was destined for unparalleled importance in Israel's history. This early leadership role for Judah, at such a pivotal national and spiritual event, powerfully foreshadows its future as the royal tribe from which King David and, ultimately, the Messiah would come. It subtly highlights God's sovereign plan and the preeminence He bestowed upon Judah from the very beginning of Israel's national life, as detailed throughout Numbers 7.

What was the overall purpose of the Tabernacle dedication offerings in Numbers 7?

Answer: The dedication offerings in Numbers 7 served multiple crucial purposes, central to Israel's covenant relationship with God. Primarily, they consecrated the newly constructed Tabernacle, making it a sacred space for God's dwelling and worship among His people, thereby fulfilling the divine command given at Sinai. The offerings were a collective act of worship, obedience, and thanksgiving from the twelve tribes, demonstrating their commitment to the covenant relationship with Yahweh. They symbolized the people's willingness to support and participate in the central place of atonement and communion with God, acknowledging His presence in their midst. Furthermore, the sheer volume and value of the offerings, meticulously detailed in Numbers 7:13-88, underscored the immense significance of God's presence among them and the honor due to Him. It was a foundational moment for Israel's liturgical life, establishing patterns of giving and worship that would continue for generations, pointing forward to the ultimate sacrifice.

CHRIST-CENTERED FULFILLMENT

Numbers 7:12, with its focus on Nahshon of the tribe of Judah leading the Tabernacle dedication, powerfully foreshadows the ultimate Christ-centered fulfillment. Nahshon is a key figure in the messianic lineage, explicitly listed in the genealogies of Jesus in Matthew 1:4 and Luke 3:32. The tribe of Judah, from which Nahshon hailed, was prophesied by Jacob to be the royal tribe from which the "scepter" would not depart, pointing directly to the eternal kingship of Christ (Genesis 49:10). While the Tabernacle represented God's temporary dwelling among His people and was dedicated through the offerings of the tribes, Jesus Christ is the ultimate and eternal Tabernacle, the very "Word made flesh, who dwelt among us" (John 1:14). The offerings brought by the tribal leaders symbolized atonement and worship, but these were mere shadows of the perfect, once-for-all sacrifice offered by Jesus, the Lamb of God, who takes away the sin of the world, whose blood truly cleanses and dedicates us as living temples of the Holy Spirit (Hebrews 9:11-14). Thus, Nahshon's leading role in dedicating the earthly sanctuary points forward to Christ, the true King from Judah, who perfectly fulfilled the Tabernacle's purpose by making ultimate atonement and establishing direct, eternal access to God.

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Commentary on Numbers 7 verses 10–89

10 ¶ And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar.

11 And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:

13 And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering:

14 One spoon of ten shekels of gold, full of incense:

15 One young bullock, one ram, one lamb of the first year, for a burnt offering:

16 One kid of the goats for a sin offering:

17 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab.

18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:

19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

20 One spoon of gold of ten shekels, full of incense:

21 One young bullock, one ram, one lamb of the first year, for a burnt offering:

22 One kid of the goats for a sin offering:

23 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.

24 On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer:

25 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

26 One golden spoon of ten shekels, full of incense:

27 One young bullock, one ram, one lamb of the first year, for a burnt offering:

28 One kid of the goats for a sin offering:

29 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer:

31 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

32 One golden spoon of ten shekels, full of incense:

33 One young bullock, one ram, one lamb of the first year, for a burnt offering:

34 One kid of the goats for a sin offering:

35 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer:

37 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

38 One golden spoon of ten shekels, full of incense:

39 One young bullock, one ram, one lamb of the first year, for a burnt offering:

40 One kid of the goats for a sin offering:

41 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:

43 His offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

44 One golden spoon of ten shekels, full of incense:

45 One young bullock, one ram, one lamb of the first year, for a burnt offering:

46 One kid of the goats for a sin offering:

47 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered:

49 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

50 One golden spoon of ten shekels, full of incense:

51 One young bullock, one ram, one lamb of the first year, for a burnt offering:

52 One kid of the goats for a sin offering:

53 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud.

54 On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:

55 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

56 One golden spoon of ten shekels, full of incense:

57 One young bullock, one ram, one lamb of the first year, for a burnt offering:

58 One kid of the goats for a sin offering:

59 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:

61 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

62 One golden spoon of ten shekels, full of incense:

63 One young bullock, one ram, one lamb of the first year, for a burnt offering:

64 One kid of the goats for a sin offering:

65 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered:

67 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

68 One golden spoon of ten shekels, full of incense:

69 One young bullock, one ram, one lamb of the first year, for a burnt offering:

70 One kid of the goats for a sin offering:

71 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered:

73 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

74 One golden spoon of ten shekels, full of incense:

75 One young bullock, one ram, one lamb of the first year, for a burnt offering:

76 One kid of the goats for a sin offering:

77 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran.

78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered:

79 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

80 One golden spoon of ten shekels, full of incense:

81 One young bullock, one ram, one lamb of the first year, for a burnt offering:

82 One kid of the goats for a sin offering:

83 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.

84 This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

85 Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary:

86 The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.

87 All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve.

88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.

89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

I. II. Main points1. 2. Sub-points

We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,

I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.

II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.

1.They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.

2.They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.

3.They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

4.All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1.

5.Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, Co1 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num 7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.

6.Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.

7.The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!

8.God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–89. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Genesis 49:8
¶ Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.
Genesis 49:10
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
Numbers 10:14
In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab.
Numbers 2:3
¶ And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah.
Ruth 4:20
And Amminadab begat Nahshon, and Nahshon begat Salmon,
Numbers 1:7
Of Judah; Nahshon the son of Amminadab.
Luke 3:32
Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,