What number verse is Numbers 7:29 in the Bible?

Numbers 7:29 is the 3,880th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:29 sits at position 3,880.

7:287:28

Numbers 7:29

Q: What was the primary purpose of the "peace offering" in ancient Israel?

The peace offering (Hebrew: shelamim) was one of the voluntary sacrifices in ancient Israel, distinct from sin or burnt offerings. Its primary purpose was not atonement for sin, but rather an expression of thanksgiving, the fulfillment of a vow, or a freewill offering. It symbolized and celebrated a state of peace, wholeness, and harmonious fellowship between God and the offerer. Uniquely, a portion of the animal was returned to the offerer and shared in a communal meal with family, friends, and the priests in the presence of God, signifying joyful communion and a right relationship. This communal aspect is vital to understanding its function, as seen in passages like Leviticus 7:11-21.

7:307:30

Translation

King James Version

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.

Ask

KJV (with Strong's)

And for a sacrifice ^H2077 of peace offerings ^H8002, two ^H8147 oxen ^H1241, five ^H2568 rams ^H352, five ^H2568 he goats ^H6260, five ^H2568 lambs ^H3532 of the first ^H1121 year ^H8141: this was the offering ^H7133 of Eliab ^H446 the son ^H1121 of Helon ^H2497.

Ask

Complete Jewish Bible

and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli'av the son of Helon.

Ask

Berean Standard Bible

and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab son of Helon.

Ask

American Standard Version

and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Eliab the son of Helon.

Ask

World English Bible Messianic

and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon.

Ask

Geneva Bible (1599)

And for peace offrings, two bullockes, fiue rammes, fiue hee goates, fiue lambes of a yeere olde: this was the offering of Eliab the sonne of Helon.

Ask

Young's Literal Translation

and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this is the offering of Eliab son of Helon.

Ask

In the KJVVerse 3,880 of 31,102

Study This Verse

SUMMARY

Numbers 7:29 meticulously records the specific components of the peace offering brought by Eliab, the son of Helon, representing the tribe of Zebulun, as part of the grand dedication of the Tabernacle. This verse, like the others in Numbers 7, details the precise quantities of animals—two oxen, five rams, five he-goats, and five lambs of the first year—designated for this particular type of sacrifice, underscoring the generosity, obedience, and communal nature of Israelite worship at the inception of their wilderness sanctuary.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive and highly structured account of the dedication offerings brought by the twelve tribal leaders of Israel for the newly erected and anointed Tabernacle. Following the detailed instructions for its construction and the cloud of God's glory filling it as described in Exodus 40:34, this chapter meticulously lists the identical gifts presented by each chieftain on successive days. Eliab's offering on the third day is presented with the same precise detail as those of Nahshon (Judah, Numbers 7:12-17) and Nethanel (Issachar, Numbers 7:18-23), emphasizing the unity, order, and collective participation of all Israel in establishing the Tabernacle as the central place of worship and divine encounter. The repetition serves to underscore the completeness and equal commitment of each tribe to the covenant, highlighting the meticulous nature of divine instruction and human obedience.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's wilderness journey, signifying God's permanent dwelling among His people. This event solidified the covenant relationship established at Sinai and provided a tangible center for Israelite worship, law, and national identity. The offerings, particularly the peace offerings, were not merely ritualistic but deeply embedded in the cultural fabric of ancient Israel. They were expressions of thanksgiving, fulfillment of vows, or freewill offerings that culminated in a communal meal shared by the offerer, his family, and the priests in the presence of God. This act symbolized reconciliation, fellowship, and a state of well-being (shalom) between God and His people, fostering a sense of divine presence and communal unity. The sheer volume of animals listed for each leader's offering, as seen in Numbers 7:17 and Numbers 7:23, highlights the immense resources and devotion invested in honoring God and obeying His precise commands for worship.
Key Themes: Numbers chapter 7, and specifically verse 29, significantly contributes to several overarching themes within the book of Numbers and the Pentateuch. Central among these is the theme of Divine Presence and Holiness, as the Tabernacle's dedication establishes God's dwelling among His people, requiring meticulous adherence to His holy commands for worship. The detailed offerings underscore the theme of Obedience and Covenant Faithfulness, demonstrating Israel's commitment to the Mosaic covenant. Furthermore, the identical nature of each tribal leader's offering emphasizes Unity and Corporate Worship, showing that despite tribal distinctions, all Israel participates equally in the national act of devotion. The peace offering itself highlights the theme of Fellowship and Reconciliation, pointing to the possibility of harmonious relationship between God and humanity, a concept further developed in the broader sacrificial system outlined in Leviticus 7.

EXPOSITION AND ANALYSIS

Key Word Analysis

sacrifice (Hebrew, zebach', H2077): From the root זָבַח, this term properly refers to a slaughter, indicating the flesh of an animal. By implication, it denotes a sacrifice, encompassing both the victim offered and the act of offering itself. In the context of the peace offering, it highlights the act of bringing an animal to be slain as part of a sacred ritual, signifying devotion and an act of worship to God.
peace offerings (Hebrew, shelem', H8002): Derived from the root שָׁלָם, meaning "to be complete" or "at peace," this term refers to a voluntary sacrifice primarily offered in thanks or as a freewill offering. Unlike other sacrifices, a significant portion of the animal was returned to the offerer and consumed in a communal meal, symbolizing a state of wholeness, well-being, and harmonious fellowship (shalom) between God and the offerer. It was a celebration of an existing right relationship, rather than a means of atonement for sin.
lambs (Hebrew, kebes', H3532): This word describes a young ram, specifically one old enough to butt. The phrase "of the first year" (combining Hebrew H1121 bên for "son/of the first" and H8141 shâneh for "year") further specifies that these were young, unblemished animals. This detail emphasizes the requirement for purity, quality, and prime condition in offerings to God, signifying that only the best and most valuable were deemed suitable for His worship.

Verse Breakdown

"And for a sacrifice of peace offerings,": This opening phrase immediately identifies the specific type of offering, setting the context for the detailed list of animals that follows. The peace offering was unique in its purpose, focusing on communion, thanksgiving, and fellowship with God, culminating in a shared meal that symbolized a harmonious relationship.
"two oxen, five rams, five he goats, five lambs of the first year:": This precise enumeration details the exact animals and their quantities designated for Eliab's peace offering. The variety and number of animals—two large oxen, five mature rams, five male goats, and five young, unblemished lambs—demonstrate the generosity and significant resources dedicated by the tribal leader. The specification "of the first year" for the lambs underscores the requirement for unblemished, prime animals, reflecting the high standard of purity and quality demanded for offerings to the Lord.
"this [was] the offering of Eliab the son of Helon.": This concluding statement clearly attributes the entire offering to Eliab, the leader of the tribe of Zebulun (as introduced in Numbers 7:24). It reinforces the individual responsibility within the collective act of dedication and highlights the meticulous record-keeping inherent in the Mosaic Law, ensuring that each tribal leader's contribution was duly noted and recognized as part of the national act of worship.

Literary Devices

The primary literary device at play in Numbers 7, and specifically highlighted in verse 29, is Repetition. The entire chapter is structured around the identical listing of offerings from each of the twelve tribal leaders. While it might seem redundant to a modern reader, this repetition serves several crucial theological and literary purposes: it emphasizes the unity and equal participation of all tribes in the Tabernacle's dedication, underscores the divine order and precision required in worship, and reinforces the completeness of the national commitment to God. This meticulous cataloging also employs Enumeration, providing a precise list of animals for the offering, which speaks to the exactness of God's commands and the Israelites' obedience. Furthermore, the "peace offering" itself functions as a powerful Symbolism, representing not merely an animal sacrifice but a profound theological concept of reconciliation, fellowship, and well-being (shalom) between God and humanity.

THEOLOGICAL AND THEMATIC CONNECTIONS

The peace offering, as exemplified by Eliab's contribution in Numbers 7:29, stands as a profound Old Testament type of communion and reconciliation with God. It was not primarily about atoning for sin, but about celebrating an existing state of peace and fellowship, often accompanied by thanksgiving or the fulfillment of a vow. The communal meal that followed the sacrifice underscored the joy and intimacy of sharing in God's presence. This practice foreshadows the ultimate peace and reconciliation offered through Jesus Christ, who, by His perfect sacrifice, has made it possible for humanity to enter into a state of true peace and unbroken fellowship with God. Our ability to approach God today is not through animal sacrifices, but through the finished work of Christ, who is our ultimate peace.

REFLECTION AND APPLICATION

Eliab's generous peace offering, meticulously detailed in Numbers 7:29, invites us to reflect on the nature of our own offerings to God and the quality of our fellowship with Him. The peace offering was a joyful, communal act, a celebration of an established relationship. For us today, while the animal sacrifices are obsolete, the underlying principles of gratitude, devotion, and a desire for communion with God remain profoundly relevant. We are called to live in a state of peace with God, made possible through Christ, and to express that peace through our lives—our worship, our service, our resources, and our relationships. Are we offering our "best" to God, not out of obligation, but out of a heart of thanksgiving and a desire for deeper fellowship? Do we actively pursue and celebrate the peace we have with God, and how does that manifest in our daily walk and our interactions with others?

Questions for Reflection

How does the concept of "peace offerings" in the Old Testament deepen your understanding of the peace we have with God through Jesus Christ?
In what ways can you offer "spiritual sacrifices" of thanksgiving and praise to God in your daily life, reflecting a desire for deeper communion?
How does the communal aspect of the peace offering challenge or encourage your participation in Christian fellowship and corporate worship?
Considering the generosity of Eliab, what does it mean for you to give your "first year" (your best, your prime) to God in your time, talents, and resources?

FAQ

What was the primary purpose of the "peace offering" in ancient Israel?

Answer: The peace offering (Hebrew: shelamim) was one of the voluntary sacrifices in ancient Israel, distinct from sin or burnt offerings. Its primary purpose was not atonement for sin, but rather an expression of thanksgiving, the fulfillment of a vow, or a freewill offering. It symbolized and celebrated a state of peace, wholeness, and harmonious fellowship between God and the offerer. Uniquely, a portion of the animal was returned to the offerer and shared in a communal meal with family, friends, and the priests in the presence of God, signifying joyful communion and a right relationship. This communal aspect is vital to understanding its function, as seen in passages like Leviticus 7:11-21.

Why is Numbers chapter 7 so repetitive in detailing the offerings of each tribal leader?

Answer: The repetition in Numbers 7 serves several important theological and practical purposes. First, it emphasizes the unity and equal participation of all twelve tribes in the dedication of the Tabernacle. Each tribe, through its leader, contributed the exact same set of valuable offerings, demonstrating a collective commitment to God's dwelling place. Second, it highlights the divine order and precision required in worship and obedience to God's commands. The meticulous listing underscores that every detail was important to God. Third, it ensures that each tribal leader's contribution was formally recorded and recognized, reinforcing their individual responsibility within the national covenant. Finally, the sheer volume of detail conveys the immense significance of the Tabernacle's dedication as the central point of Israel's worship and national identity.

CHRIST-CENTERED FULFILLMENT

The peace offering, as exemplified by Eliab's generous gift in Numbers 7:29, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament sacrifices provided a temporary means of fellowship and reconciliation, they pointed forward to the definitive work of the Messiah. Jesus is our true and eternal "peace offering," for through His sacrificial death on the cross, He reconciled humanity to God, breaking down the wall of hostility and establishing lasting peace between a holy God and sinful humanity (as beautifully articulated in Ephesians 2:14-16). He is the Lamb of God who takes away the sin of the world, making true peace and fellowship with God possible for all who believe (John 1:29). Just as the peace offering culminated in a shared meal, believers now partake in spiritual communion with God through Christ, remembering His sacrifice in the Lord's Supper (1 Corinthians 10:16). Our response is no longer animal sacrifice, but to present our bodies as living sacrifices, holy and pleasing to God, which is our true and proper worship (Romans 12:1). Through Christ, we now have confident access to God's presence, living in the very peace that the ancient offerings foreshadowed (Hebrews 4:16).

Copy as

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.

Copy as

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.

Copy as

Continue studying Numbers 7:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.