What number verse is Numbers 7:33 in the Bible?

Numbers 7:33 is the 3,884th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:33 sits at position 3,884.

Translation

King James Version

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

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KJV (with Strong's)

One ^H259 young ^H1241 bullock ^H6499, one ^H259 ram ^H352, one ^H259 lamb ^H3532 of the first ^H1121 year ^H8141, for a burnt offering ^H5930:

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Complete Jewish Bible

one young bull, one ram, one male lamb in its first year as a burnt offering,

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Berean Standard Bible

one young bull, one ram, and one male lamb a year old for a burnt offering;

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American Standard Version

one young bullock, one ram, one he-lamb a year old, for a burnt-offering;

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World English Bible Messianic

one young bull, one ram, one male lamb a year old, for a burnt offering;

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Geneva Bible (1599)

A yong bullocke, a ram, a lambe of a yere olde for a burnt offring,

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Young's Literal Translation

one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt-offering;

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In the KJVVerse 3,884 of 31,102

Study This Verse

SUMMARY

Numbers 7:33 meticulously details a specific portion of the dedication offerings presented by Elishama, the leader of the tribe of Ephraim, on the fifth day of the Tabernacle's consecration. This verse specifies the precise animals—a young bullock, a ram, and a lamb of the first year—designated exclusively for a burnt offering, a central and foundational element of Israelite worship and the sacrificial system, symbolizing complete devotion, propitiation, and the worshiper's total surrender to God.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the dedication offerings brought by each of the twelve tribal leaders of Israel for the newly constructed and anointed Tabernacle and its altar. Following the detailed instructions for the Tabernacle's anointing and the consecration of the priests in Exodus 40, these dedication offerings were presented over twelve consecutive days, with each tribal prince bringing identical gifts. This repetitive structure underscores the unity of the tribes in their devotion and their meticulous adherence to divine command. Verse 33, specifically, is embedded within the record of Elishama's contribution on the fifth day, highlighting the precise and detailed requirements God stipulated for the proper functioning of His dwelling place among His people, emphasizing the order and sanctity of worship as outlined in the broader sacrificial laws found in Leviticus.
Historical & Cultural Context: The historical setting is immediately after the completion and anointing of the Tabernacle, marking a pivotal moment in Israel's journey from Egypt to the Promised Land. The Tabernacle served as the tangible representation of God's presence among His people, and its dedication was a momentous occasion, signifying the formal establishment of a structured system of worship and atonement. The offerings themselves, particularly the burnt offering, were deeply ingrained in ancient Near Eastern cultures, but within Israel, they were uniquely imbued with theological significance, representing a divinely ordained means of approaching a holy God. The act of a tribal leader bringing such specific and valuable animals for sacrifice underscored the communal nature of worship, the leader's responsibility, and the people's collective commitment to God's covenant, solidifying their identity as a people set apart for God as described in Exodus 19:5-6.
Key Themes: This verse, within the larger narrative of Numbers 7, contributes to several key themes. First, it highlights the theme of Divine Order and Precision, demonstrating God's meticulous requirements for worship and the Israelites' obedience in following them exactly. Second, it underscores the theme of Holiness and Atonement, as the burnt offering was central to making atonement and enabling a sinful people to approach a holy God. Third, the identical nature of the offerings across all tribes emphasizes Unity and Corporate Worship, showing that despite tribal distinctions, all Israel participated equally in the dedication of God's dwelling. Finally, it reinforces the theme of Generosity and Devotion, as the leaders brought valuable animals as an expression of their commitment and gratitude to the Lord, reflecting the principle of giving one's best to God found throughout the Pentateuch, for instance in Deuteronomy 16:16-17.

EXPOSITION AND ANALYSIS

Key Word Analysis

Burnt Offering (Hebrew, ʿôlâh, H5930): This term refers to a sacrifice entirely consumed by fire on the altar, with the smoke ascending to God. The root meaning of ʿôlâh is "that which goes up," signifying the complete ascent of the offering to the Lord. Unlike other sacrifices where portions might be eaten by priests or the offerer, the ʿôlâh was wholly given to God, symbolizing complete surrender, devotion, and propitiation for sin. It was considered a "sweet savor" (or "pleasing aroma") to the Lord, representing an acceptable act of worship and reconciliation. The complete consumption signifies the totality of dedication and the full expiation of sin, highlighting the worshiper's desire for full communion with God.
Bullock (Hebrew, par, H6499): This word specifically denotes a young male bovine, often one that is strong and vigorous. The term implies an animal in its prime, suitable for sacrifice due to its value and unblemished state. Bullocks were among the largest and most valuable animals for sacrifice, frequently used for communal offerings or by wealthy individuals, signifying the substantial nature of the dedication offering and the generosity expected from the tribal leaders in their worship.
First (Hebrew, bên, H1121): As part of the phrase "lamb of the first year" (bên shānāh), bên literally means "son" but is idiomatically used here to denote an animal that is "of" its first year, meaning it is young, typically less than a year old. This specification emphasizes the requirement for sacrifices to be perfect, unblemished, and in their prime. This principle is foundational to the sacrificial system, ensuring that only the highest quality and purity was offered to a holy God, representing the best of the flock.

Verse Breakdown

"One young bullock": This refers to a male bovine, typically between one and three years old, representing a significant and valuable offering. The bullock's inclusion signifies the substantial nature of the dedication offering and the generosity expected from the tribal leaders, reflecting the wealth and resources dedicated to God's service. Its size and value made it a fitting sacrifice for such a momentous occasion as the Tabernacle's dedication.
"one ram": A ram is a mature male sheep, a significant sacrificial animal frequently used in various offerings, including peace offerings, sin offerings, and as part of consecration ceremonies. Its presence alongside the bullock indicates a comprehensive and multi-faceted offering, fulfilling specific divine requirements and demonstrating the breadth of the tribal leader's commitment to the sacrificial system.
"one lamb of the first year": This specifies a young, unblemished male lamb, typically less than a year old. The lamb of the first year was particularly significant, often associated with purity and innocence, and was central to the Passover sacrifice. Its inclusion here underscores the requirement for perfection and the ultimate value placed on a pure, spotless offering, representing the highest standard of acceptability before a holy God.
"for a burnt offering": This final phrase clearly states the exclusive purpose of all three animals. They were not for peace offerings, sin offerings, or guilt offerings, but specifically for the ʿōlāh. This means they were to be entirely consumed by fire on the altar, symbolizing complete dedication, the full expiation of sin, and the worshiper's total surrender to God, signifying that the offering was wholly given over to the Lord without reservation.

Literary Devices

The passage in Numbers 7, including verse 33, prominently employs Repetition as a primary literary device. The identical list of offerings presented by each tribal leader over twelve consecutive days serves to emphasize the unity of the tribes, their meticulous obedience to divine command, and the comprehensive nature of the dedication. This repetition reinforces the solemnity and importance of the event, underscoring the consistent and unified worship of Israel. Furthermore, Symbolism is deeply embedded in the text. The specific animals—the bullock, ram, and lamb—are not merely commodities but carry profound symbolic weight, representing value, purity, and the life offered in substitution. The "burnt offering" itself is a powerful symbol of total consecration, the ascending smoke representing prayers and devotion rising to God, and the complete consumption signifying the totality of atonement and surrender. The precise enumeration of each animal also functions as a form of Precision, highlighting God's demand for exactness and order in worship, leaving no room for ambiguity or deviation, and emphasizing the sacredness of the ritual.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:33, with its focus on the burnt offering, encapsulates profound theological truths central to the Old Covenant. It underscores God's absolute holiness and the necessity of a pure, unblemished sacrifice for atonement and reconciliation between a sinful people and a righteous God. The meticulous detail required for these offerings highlights the principle that approaching a holy God demands intentionality, obedience, and the offering of one's very best. The burnt offering's complete consumption symbolizes total surrender and devotion, a giving of oneself entirely to God, acknowledging His sovereignty and the worshiper's dependence. This act of worship was not merely ritualistic but deeply spiritual, intended to foster communion between God and His people, demonstrating His gracious provision for sin and His desire to dwell among them. The burnt offering was a foundational element, pointing to the need for a perfect sacrifice to bridge the chasm of sin.

REFLECTION AND APPLICATION

While the specific practice of animal sacrifice is no longer required for believers today, the principles embedded in Numbers 7:33 remain profoundly relevant for our spiritual lives. The meticulousness with which God prescribed the offerings teaches us about the importance of intentionality and excellence in our worship and service to Him. Just as the Israelites were called to offer their best, we are called to give our best—our time, talents, resources, and affections—to the Lord, not out of mere obligation but out of grateful devotion for His ultimate sacrifice on our behalf. The concept of the "burnt offering" as total surrender challenges us to examine areas where we might be holding back from God, inviting us to offer our entire lives as a "living sacrifice," holy and pleasing to God, which is our spiritual act of worship. This verse reminds us that true worship involves a complete giving of self, trusting in God's provision and accepting His call to holiness and wholehearted devotion in every aspect of our existence.

Questions for Reflection

In what areas of my life am I holding back from complete surrender to God, and how can I offer those areas to Him as a "living sacrifice"?
How does the meticulousness of the Old Testament offerings challenge me to be more intentional and excellent in my spiritual disciplines and service today?
What does "offering my best" truly look like in my current circumstances, and how can I practically live that out as an act of worship and devotion?

FAQ

Why were specific animals required for the burnt offering, and what did they signify?

Answer: Specific animals—like the bullock, ram, and lamb—were required for the burnt offering to ensure the offering's purity, value, and adherence to divine instruction. Each animal carried symbolic weight and was chosen based on its availability and the offerer's means, though all were to be unblemished. The bullock, being the largest and most valuable, often represented significant communal or individual offerings, demonstrating great generosity and the immense cost of atonement. The ram was also a substantial offering, frequently used in various sacrifices, symbolizing strength and leadership. The lamb, especially one "of the first year," symbolized purity, innocence, and being unblemished, highlighting the requirement for perfection in the sacrifice. Together, they signified a comprehensive and valuable offering, wholly dedicated to God, in accordance with the detailed commands found in books like Leviticus 1. The precision underscored God's demand for order and sanctity in worship, emphasizing that only the perfect and unblemished could approach a holy God.

CHRIST-CENTERED FULFILLMENT

Numbers 7:33, with its focus on the "burnt offering" and the precise, unblemished animals required, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament burnt offering, wholly consumed on the altar, symbolized complete devotion, total surrender, and the full expiation of sin. This prefigured Christ's singular, perfect, and once-for-all sacrifice on the cross, where He fully offered Himself without blemish to God through the eternal Spirit (Hebrews 9:14). Just as the smoke of the ʿôlāh ascended as a pleasing aroma to God, Christ's sacrifice was a "fragrant offering and sacrifice to God" (Ephesians 5:2). The value of the bullock, ram, and lamb points to the immeasurable value of Christ's life and His shed blood, which truly takes away the sin of the world (John 1:29). Unlike the repeated animal sacrifices that could never fully cleanse or perfect the worshiper (Hebrews 10:1-4), Christ's offering, made once for all, perfected for all time those who are being sanctified (Hebrews 10:14). Therefore, Numbers 7:33 is not merely a historical record of ancient ritual but a profound shadow pointing to the glorious reality of our Savior, who fully surrendered Himself for our redemption, making possible our complete reconciliation and unhindered access to God the Father through His blood (Romans 5:8-11).

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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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