What number verse is Numbers 7:34 in the Bible?

Numbers 7:34 is the 3,885th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:34 sits at position 3,885.

7:337:33

Numbers 7:34

Q: What was the primary purpose of a "sin offering" (_chaṭṭâʼâh_) in ancient Israel?

The primary purpose of a *chaṭṭâʼâh* (sin offering) was to atone for unintentional sins or ritual impurities that rendered a person or the community unclean and unable to approach a holy God. It was not typically for deliberate, high-handed rebellion against God's law, but for sins committed unknowingly or for defilements that occurred in daily life (e.g., touching a dead body, certain bodily discharges, or breaking an unknown command). The offering cleansed the worshiper, restoring them to a state of ritual purity and enabling them to participate in the Tabernacle worship and maintain their covenant relationship with God. It was a vital mechanism for maintaining holiness within the camp of Israel, as detailed extensively in Leviticus 4.

7:357:35

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

One ^H259 kid ^H8163 of the goats ^H5795 for a sin offering ^H2403:

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering;

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In the KJVVerse 3,885 of 31,102

Study This Verse

SUMMARY

Numbers 7:34 meticulously records a specific component of the dedication offerings presented by Elizur, the leader of the tribe of Reuben, on the fourth day of the Tabernacle's consecration. It details the inclusion of "one kid of the goats for a sin offering," a crucial element within the twelve identical daily contributions made by each tribal head. This precise detail profoundly underscores the pervasive and constant human need for atonement and purification, even amidst the joyous and monumental ceremony marking the completion and anointing of God's holy dwelling place among His people.

CONTEXT

Literary Context: Numbers chapter 7 provides an exceptionally detailed and highly repetitive account of the dedication offerings for the newly erected and anointed Tabernacle. This chapter immediately follows the anointing of the Tabernacle and its furnishings, as divinely commanded in Numbers 7:1. The preceding verses, Numbers 7:1-33, meticulously describe the contributions of Nahshon, Nethanel, and Eliab. Numbers 7:34 specifically focuses on the offering brought by Elizur, the son of Shedeur, who was the leader of the tribe of Reuben, on the fourth day of this twelve-day dedication period. The consistent inclusion of a sin offering alongside burnt, grain, and peace offerings throughout the chapter highlights the unwavering requirement for reconciliation and cleansing in the presence of a holy God, even during a period of national celebration and spiritual achievement. The narrative continues this precise pattern, recording the offerings of the remaining tribes, culminating in a comprehensive summary of all contributions in Numbers 7:84-88.
Historical & Cultural Context: The historical backdrop for Numbers 7 is the wilderness journey of the Israelite nation, occurring shortly after the monumental construction and anointing of the Tabernacle. This portable sanctuary served as the central locus of divine presence and worship, symbolizing God's covenantal dwelling among His chosen people. The dedication ceremony was an event of paramount national and spiritual significance, marking the formal establishment of the Levitical sacrificial system and the formalized covenant relationship between Yahweh and Israel. The "sin offering" (Hebrew: chaṭṭâʼâh) was an indispensable component of this sacrificial system, extensively detailed in Leviticus. Its primary function was to provide atonement for unintentional sins or ritual impurities, thereby restoring the worshiper to a state of ritual purity and enabling them to approach God's holy presence. The consistent and deliberate inclusion of this offering, even during a time of national rejoicing and dedication, served as a perpetual reminder to the Israelites of God's absolute holiness and their inherent human sinfulness. It powerfully emphasized that access to the divine presence was exclusively possible through divinely prescribed means of cleansing and atonement. This ritual act was deeply ingrained in the daily life and spiritual consciousness of ancient Israel, profoundly shaping their understanding of sin, holiness, and the nature of divine access.
Key Themes: Numbers chapter 7, and particularly verse 34, contributes to several overarching themes within the book of Numbers and the Pentateuch. A primary theme is God's Holiness and the Need for Atonement. The meticulous instructions for the Tabernacle and its dedication, including the repeated sin offerings, underscore God's absolute purity and the impossibility of sinful humanity approaching Him without divinely ordained mediation. This theme is foundational to the entire sacrificial system outlined in Leviticus. Another significant theme is Obedience to Divine Command. The precise and repetitive nature of the offerings demonstrates Israel's corporate obedience to God's detailed instructions for worship and the establishment of His dwelling place. This echoes the obedience seen in the construction of the Tabernacle itself, as described in Exodus 39-40. Furthermore, the chapter highlights the theme of Unity in Worship and National Identity. Despite the diverse tribes, each leader brings an identical offering, symbolizing their collective participation in the covenant and their unified approach to God. This unity is crucial for Israel's identity as God's people, as seen in their encampment around the Tabernacle in Numbers 2. The inclusion of the sin offering within a celebratory context also subtly emphasizes the Pervasiveness of Sin and the Ongoing Need for Grace, even in moments of spiritual high points, reinforcing that human imperfection always necessitates divine provision.

EXPOSITION AND ANALYSIS

Key Word Analysis

kid (Hebrew, sâʻîyr', H8163): This term, derived from a root meaning "shaggy," refers specifically to a he-goat, often a young one. In the context of the Israelite sacrificial system, a "kid of the goats" was a commonly prescribed animal for various offerings, particularly the sin offering. The selection of a specific, unblemished animal, such as a young male goat, was crucial as it symbolized a valuable and ritually pure substitute, suitable for bearing the consequences of sin or impurity. Its use here indicates adherence to the precise divine stipulations for atonement.
sin offering (Hebrew, chaṭṭâʼâh', H2403): This is a pivotal term in the Levitical sacrificial system, referring to a sacrifice made for "an offence" or "sin," and serving as a means of "expiation" or "purifying." While the root chaṭâʼ means "to miss the mark" or "to sin," the noun form chaṭṭâʼâh in a sacrificial context denotes the prescribed means by which ritual impurity or unintentional transgressions were atoned for, allowing for the restoration of a proper relationship with a holy God. It was designed to cleanse from defilements that made one ritually unfit to approach the Tabernacle, thereby enabling the worshiper to be purified and reconciled. Its presence in the dedication offerings underscores the foundational truth that access to God's presence always required a divinely appointed provision for sin.

Verse Breakdown

"One kid of the goats for a sin offering": This concise phrase precisely defines the nature and purpose of a specific animal sacrifice. "One kid of the goats" meticulously specifies the exact animal required—a singular, young male goat—emphasizing its prescribed nature and the precise adherence to divine command. The subsequent phrase, "for a sin offering," clearly articulates the ritual purpose of this animal: it was intended as a chaṭṭâʼâh, an offering specifically designed to purify from sin or ritual impurity. In the grand context of the Tabernacle's dedication, this detail signifies that even in a moment of profound national celebration and consecration, the awareness of human sinfulness and the ongoing, foundational need for divine cleansing were paramount. It powerfully highlights that access to God's holy presence was never presumed but always necessitated a divinely appointed means of atonement, even for the leaders of Israel.

Literary Devices

The literary presentation in Numbers 7, including the detail in verse 34, prominently employs Repetition and Symbolism. The entire chapter is structured around the meticulous repetition of identical offerings, presented by each tribal leader over twelve consecutive days. This extensive repetition serves not merely as a historical record but as a powerful rhetorical device, emphasizing the unity of Israel in worship, their corporate obedience to God's precise commands, and the uniformity of divine requirements for all tribes. Furthermore, the "kid of the goats for a sin offering" is rich in Symbolism. The animal itself symbolizes a substitute, an innocent life offered in place of the guilty or impure. The act of offering it as a chaṭṭâʼâh symbolizes the cleansing from sin and the restoration of a right relationship with God, highlighting the constant, pervasive need for atonement. The inclusion of this specific offering, even during a celebratory dedication, symbolizes the profound theological truth that human sinfulness perpetually necessitates divine provision for purification, even in moments of great spiritual achievement or joy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:34, though a seemingly minor detail within a lengthy list of offerings, encapsulates profound theological truths about God's absolute holiness, humanity's pervasive sinfulness, and the divine provision for reconciliation. The persistent necessity of a sin offering, even at the dedication of God's dwelling place, underscores that no human endeavor, however sacred, well-intentioned, or grand, can bridge the chasm created by sin without God's divinely ordained means of atonement. It highlights the absolute necessity of a substitutionary sacrifice for cleansing and purification, a foundational theme woven throughout the entire Old Testament sacrificial system. This intricate system, with its repeated offerings, served as a pedagogical and prophetic tool, constantly reminding Israel of their inherent dependence on God's grace for forgiveness and for access to His holy presence.

Leviticus 4:27-31 - Details the specific requirements and ritual for a sin offering brought by an individual, often involving a female goat or lamb.
Hebrews 9:22 - A New Testament affirmation stating that "without shedding of blood there is no forgiveness of sins," emphasizing the indispensable nature of sacrifice for atonement.
Romans 3:23-25 - Declares that "all have sinned and fall short of the glory of God" and are "justified freely by his grace through the redemption that came by Christ Jesus," whom God presented as a propitiation through faith in his blood.

REFLECTION AND APPLICATION

Numbers 7:34, far from being an obscure ritualistic detail, serves as a powerful and enduring reminder of timeless spiritual truths that resonate deeply with believers today. It compels us to reflect profoundly on the persistent reality of human sinfulness and the absolute, unyielding holiness of God. Even in our most dedicated acts of worship, service, or spiritual achievement, there remains a fundamental and ongoing need for cleansing and atonement—a need that the Old Testament sin offering vividly portrayed. This verse invites us to cultivate a profound sense of humility, recognizing our inherent imperfections, our constant vulnerability to sin, and our absolute dependence on God's boundless grace. It also fosters immense gratitude for the perfect and final provision made in Jesus Christ, who perfectly fulfilled every shadow and type of the Old Testament sacrifices. Our access to God is not earned through our own efforts, rituals, or good deeds, but is freely given through His completed, all-sufficient work on the cross. This profound understanding should lead us to live lives marked by deep reverence for God, overflowing thankfulness for His unmerited favor, and a humble, continuous reliance on His cleansing grace.

Questions for Reflection

How does the repeated inclusion of a "sin offering" in Numbers 7, even during a celebratory dedication, challenge your understanding of human righteousness and God's absolute holiness?
In what ways does this ancient ritual deepen your appreciation for the sufficiency, finality, and once-for-all nature of Christ's perfect sacrifice on the cross?
How can the principle of acknowledging our persistent need for cleansing and grace, even in our best moments, shape our daily walk with God and our interactions with others?

FAQ

Why was a "kid of the goats" specified for the sin offering in Numbers 7:34?

Answer: A "kid of the goats" was a common and divinely prescribed animal for sin offerings in the Levitical system, particularly for individuals or for communal sins (e.g., Leviticus 4:27-31). The specific type of animal, its age, and its unblemished quality were all crucial details meticulously laid out in God's law to ensure the offering was acceptable and effective for its purpose. The choice of a goat symbolized an appropriate substitute for the sin or impurity being atoned for, representing a valuable, yet accessible, sacrifice for the common Israelite. This precision underscored the seriousness of sin and the exactness required in approaching a holy God.

What was the primary purpose of a "sin offering" (chaṭṭâʼâh) in ancient Israel?

Answer: The primary purpose of a chaṭṭâʼâh (sin offering) was to atone for unintentional sins or ritual impurities that rendered a person or the community unclean and unable to approach a holy God. It was not typically for deliberate, high-handed rebellion against God's law, but for sins committed unknowingly or for defilements that occurred in daily life (e.g., touching a dead body, certain bodily discharges, or breaking an unknown command). The offering cleansed the worshiper, restoring them to a state of ritual purity and enabling them to participate in the Tabernacle worship and maintain their covenant relationship with God. It was a vital mechanism for maintaining holiness within the camp of Israel, as detailed extensively in Leviticus 4.

Does Numbers 7:34 have any relevance for Christians today?

Answer: Absolutely. While Christians are no longer bound by the Old Testament sacrificial system, Numbers 7:34 and the concept of the sin offering are profoundly relevant. They powerfully illustrate humanity's persistent need for atonement and God's unwavering holiness. These sacrifices were "a shadow of the good things to come instead of the true forms of these realities" (Hebrews 10:1). They point forward to the perfect, once-for-all sacrifice of Jesus Christ, who is the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29). For believers today, this verse deepens our appreciation for the complete and sufficient work of Christ, who became "sin for us, who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5:21). It reminds us that our access to God is solely through His gracious provision, not through our own merit or rituals.

CHRIST-CENTERED FULFILLMENT

Numbers 7:34, with its seemingly simple mention of "one kid of the goats for a sin offering," serves as a profound Old Testament shadow pointing directly to the ultimate reality found in Jesus Christ. The repeated, imperfect animal sacrifices of the Old Covenant, including this specific sin offering for the dedication of the Tabernacle, could only provide a temporary covering for sin and ritual impurity. They were a constant, tangible reminder that "it is impossible for the blood of bulls and goats to take away sins" (Hebrews 10:4). These offerings, therefore, powerfully anticipated the perfect, once-for-all sacrifice of the Lamb of God, Jesus Christ. He entered "once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). Unlike the temporary cleansing offered by the kid of the goats, Christ's sacrifice truly purifies our consciences from dead works to serve the living God (Hebrews 9:14). He became "sin for us, who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5:21), fulfilling every requirement of the sin offering and providing complete and eternal atonement for all who believe. Thus, Numbers 7:34 ultimately directs our gaze to the cross, where the perfect sacrifice was made, enabling true and lasting reconciliation with a holy God and granting us confident access to His presence (Hebrews 4:16).

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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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