What number verse is Numbers 7:35 in the Bible?

Numbers 7:35 is the 3,886th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:35 sits at position 3,886.

7:347:34

Numbers 7:35

Q: What was the significance of the "peace offering" (shelamim)?

The "peace offering" (*shelamim*) was one of the voluntary offerings in Israelite worship, distinct from mandatory sin or guilt offerings. Its primary significance was to express gratitude, fulfill vows, or simply celebrate a state of peace and fellowship with God. Unlike other sacrifices where the animal was wholly consumed or given entirely to the priests, a significant portion of the peace offering was returned to the offerer and their family or friends for a communal meal. This shared meal symbolized a shared table with God and a harmonious, reconciled relationship, emphasizing communion rather than atonement. Detailed instructions for the peace offering are found in Leviticus 3.

7:367:36

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 Elizur the son of Shedeur.

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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 Elizur ^H468 the son ^H1121 of Shedeur ^H7707.

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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 Elitzur the son of Sh'de'ur.

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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 Elizur son of Shedeur.

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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 Elizur the son of Shedeur.

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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 Elizur the son of Shedeur.

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Geneva Bible (1599)

And for a peace offring, two bullockes, fiue rammes, fiue hee goates, and fiue lambes of a yere olde: this was the offering of Elizur the sonne of Shedeur.

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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 Elizur son of Shedeur.

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In the KJVVerse 3,886 of 31,102

Study This Verse

SUMMARY

Numbers 7:35 meticulously records a specific portion of the dedication offering presented by Elizur, the leader of the tribe of Reuben, during the twelve-day consecration ceremony of the newly erected Tabernacle. This verse, part of a comprehensive inventory of tribal leaders' contributions, enumerates the animals—two oxen, five rams, five he-goats, and five lambs of the first year—designated for a peace offering. It underscores the Israelites' obedient and generous participation in corporate worship, highlighting the nature of the shelamim (peace offering) as a joyful expression of peace, fellowship, and gratitude with God, and symbolizing the nation's collective commitment to their covenant relationship.

CONTEXT

Literary Context: Numbers 7:35 is embedded within a lengthy and highly structured chapter (Numbers 7:1-88) that meticulously documents the dedication offerings brought by the leaders of each of the twelve tribes of Israel for the newly completed and anointed Tabernacle. This grand dedication ceremony immediately follows the detailed instructions for the Tabernacle's construction and the ordination of the priests, as outlined in Exodus 25-40 and Leviticus 8-10. The chapter describes a twelve-day event, with each tribal leader presenting their gifts on a designated day. Elizur's offering, representing the tribe of Reuben, is presented on the second day, specifically detailed in Numbers 7:30-35. The deliberate repetition of the offerings across all tribes serves to emphasize the comprehensive, unified, and obedient dedication of the entire nation to God's service, establishing the Tabernacle as the central hub of Israelite worship.
Historical & Cultural Context: The events of Numbers 7 transpire in the wilderness, approximately one year after the Exodus from Egypt and the pivotal covenant-making at Mount Sinai. The Tabernacle was not merely a tent but the physical manifestation of God's dwelling presence among His people, serving as the focal point for all Israelite worship and the visible sign of His covenant faithfulness. Its dedication was a monumental national event, signifying the full establishment of God's unique relationship with Israel. Central to Israelite worship were various types of offerings, each with specific purposes. The "peace offering" (shelamim) was unique in that it involved a communal meal shared between the offerer, the priests, and symbolically, God Himself, signifying not atonement but a state of peace, gratitude, and fellowship. The animals enumerated in Elizur's offering—oxen, rams, he-goats, and lambs—were standard sacrificial animals, reflecting the agricultural economy of the time and adhering to the strict purity requirements for offerings. The substantial nature of these contributions underscored the leaders' representative roles and the nation's collective devotion to the Lord.
Key Themes: Numbers 7:35 contributes to several overarching themes within the book of Numbers and the Pentateuch. Foremost among these is the theme of Divine Presence and Dwelling, as the Tabernacle's dedication signifies God's commitment to dwell among His people, providing a tangible place for encounter and worship. The meticulous detailing of offerings highlights the theme of Obedience and Order, emphasizing the Israelites' adherence to God's precise commands regarding worship and the structured nature of their national life. The repetition across tribes underscores National Unity and Corporate Worship, demonstrating how individual tribal contributions coalesce into a unified act of devotion by the entire nation. Finally, the specific mention of the peace offering reinforces the theme of Covenant Fellowship and Reconciliation, illustrating God's desire for a harmonious relationship with His people, a theme deeply rooted in the concept of shalom (peace) that permeates the Old Testament sacrificial system, particularly as detailed in Leviticus 3.

EXPOSITION AND ANALYSIS

Key Word Analysis

Sacrifice (Hebrew, zebach', H2077): From the root זָבַח, meaning "to slaughter." Properly, this term refers to the flesh of an animal offered, and by implication, the act itself of offering a sacrifice or the victim. In the context of Numbers 7:35, it denotes the act of presenting an animal for ritual slaughter as part of the dedication ceremony, specifically for the purpose of a peace offering.
Peace offerings (Hebrew, shelem', H8002): From the root שָׁלַם, meaning "to be complete, sound, peaceful." This term (שְׁלָמִים, plural) properly signifies "requital" or "recompense," but in a cultic context, it refers to a voluntary sacrifice offered in thanks or to celebrate a state of peace and wholeness with God. Unlike offerings for sin or guilt, the shelamim emphasized fellowship, communion, and gratitude, often culminating in a communal meal.
Elizur (Hebrew, 'Ĕlîytsûwr', H468): This personal name (אֱלִיצוּר) means "God of (the) rock" or "God is my rock." As the leader of the tribe of Reuben, Elizur's name carries significant theological weight, reflecting a foundational trust and stability in God. His role as the presenter of this substantial offering on behalf of his tribe underscores the importance of leadership rooted in faith and devotion to the divine rock.

Verse Breakdown

"And for a sacrifice of peace offerings": This opening phrase immediately establishes the specific category and purpose of the animals being offered. The "peace offering" (shelamim) was distinct from other Old Testament sacrifices, such as burnt offerings (wholly consumed), sin offerings (for unintentional sins), or guilt offerings (for specific transgressions requiring restitution). The shelamim was uniquely characterized by a portion being consumed by the offerer and their household, symbolizing a shared meal with God and a state of peace, communion, and gratitude.
"two oxen, five rams, five he goats, five lambs of the first year": This precise enumeration provides a detailed inventory of the animals designated for Elizur's peace offering. The specific quantities—two oxen, five rams, five he-goats, and five lambs—indicate a substantial and generous contribution, reflecting both the wealth of the tribal leader and the profound devotion expected in such a significant national act of worship. The phrase "lambs of the first year" specifies that these were young, unblemished, and therefore prime animals, adhering to the strict purity and quality requirements consistently demanded for all sacrifices presented to Yahweh.
"this [was] the offering of Elizur the son of Shedeur.": This concluding clause identifies the specific individual responsible for presenting this particular offering. Elizur, the son of Shedeur, was the recognized leader (prince) of the tribe of Reuben. This identification reinforces the individual responsibility and participation of each tribal head in this national act of dedication, while simultaneously highlighting the collective unity of Israel achieved through their representative leaders.

Literary Devices

Numbers 7:35, as part of the larger chapter, prominently employs Enumeration and Repetition. The detailed listing of each animal type and quantity for the peace offering (two oxen, five rams, five he goats, five lambs) is a clear example of enumeration. This device serves to underscore the meticulousness required in Israelite worship and the substantial nature of the gifts presented. This precise enumeration is then repeated almost verbatim for each of the twelve tribal leaders throughout the entire chapter, creating a powerful rhythmic and structural pattern. This repetition is not mere redundancy but a deliberate literary choice that emphasizes the unity and comprehensive participation of all Israel in the Tabernacle's dedication, demonstrating that every tribe, through its leader, contributed equally and obediently. Furthermore, the very act of listing specific, unblemished animals functions as Symbolism, where the purity, costliness, and variety of the offering signify the depth of devotion and the high value placed on communion with God. The peace offering itself is a profound symbol of restored fellowship, gratitude, and a shared meal between God and His people, pointing to a desired state of shalom.

THEOLOGICAL AND THEMATIC CONNECTIONS

The peace offering, as exemplified by Elizur's contribution in Numbers 7:35, profoundly illustrates the Old Covenant's emphasis on relational worship. It was not merely about appeasing an angry deity but cultivating a joyful fellowship with a God who desired to dwell among His people. The communal meal aspect of the shelamim underscored God's invitation to His people to share in His presence and blessings, fostering a sense of peace and gratitude. This foreshadows the New Covenant reality where believers are invited into intimate communion with God through Christ, the ultimate peace offering, establishing a lasting peace that transcends the temporary nature of the Old Testament sacrifices and inviting believers into a shared table with their Lord.

REFLECTION AND APPLICATION

Numbers 7:35, while detailing an ancient ritual, speaks timeless truths about our relationship with God and the nature of true worship. The meticulousness and generosity of Elizur's offering challenge us to consider the intentionality and quality of our own worship—do we offer God our best, not merely our leftovers or what is convenient? The essence of the peace offering, fostering fellowship and gratitude, calls us to cultivate a daily communion with God, recognizing His presence and blessings in our lives. In a world often marked by discord, the pursuit of peace with God and with others, as symbolized by the shelamim, remains a vital spiritual discipline. Our giving, whether of time, talent, or resources, should be an overflow of a heart dedicated to God, reflecting His boundless generosity to us and our fervent desire for deeper communion with Him and with fellow believers in the body of Christ.

Questions for Reflection

How does the meticulous detail of Elizur's offering challenge my own approach to worship and giving, prompting me to consider the quality and intentionality of what I offer to God?
In what ways can I cultivate a deeper sense of peace and fellowship with God in my daily life, reflecting the heart of the peace offering as a joyful communion?
How can my actions and offerings today contribute to the unity and corporate worship of the body of Christ, mirroring the unified dedication of the tribes in Numbers 7?

FAQ

What was the significance of the "peace offering" (shelamim)?

Answer: The "peace offering" (shelamim) was one of the voluntary offerings in Israelite worship, distinct from mandatory sin or guilt offerings. Its primary significance was to express gratitude, fulfill vows, or simply celebrate a state of peace and fellowship with God. Unlike other sacrifices where the animal was wholly consumed or given entirely to the priests, a significant portion of the peace offering was returned to the offerer and their family or friends for a communal meal. This shared meal symbolized a shared table with God and a harmonious, reconciled relationship, emphasizing communion rather than atonement. Detailed instructions for the peace offering are found in Leviticus 3.

Why is the same offering repeated for each tribal leader in Numbers 7?

Answer: The repetition of similar offerings from each of the twelve tribal leaders throughout Numbers 7 serves several important theological and practical purposes. First, it underscores the profound unity of the twelve tribes in their dedication to God and His newly erected Tabernacle. Despite their distinct identities, they were united in a singular act of worship. Second, it emphasizes the comprehensive nature of the dedication—every segment of Israel participated through its representative leader. Third, the meticulous record-keeping highlights God's demand for precise obedience to His commands and the Israelites' faithful adherence. Finally, it demonstrates the leaders' crucial role as representatives of their respective tribes in acts of national worship and devotion.

CHRIST-CENTERED FULFILLMENT

Numbers 7:35, with its focus on the peace offering and the desire for fellowship with God, finds its ultimate and perfect fulfillment in Jesus Christ. While the Old Testament shelamim offered a temporary, symbolic peace and communion with God through animal sacrifice, Christ is our true and eternal Peace Offering. Through His perfect, once-for-all sacrifice on the cross, Jesus did not merely symbolize peace; He made peace between God and humanity, reconciling us to the Father and breaking down the wall of hostility (Colossians 1:20). He is the Lamb of God whose blood cleanses us from sin, enabling us to enter into genuine, unhindered communion with a holy God. The communal meal aspect of the Old Testament peace offering is powerfully echoed in the New Covenant through the Lord's Supper, where believers partake in a meal that commemorates Christ's sacrifice and celebrates our ongoing fellowship with Him and with one another. Thus, Elizur's offering, a tangible expression of ancient Israel's desire for peace with God, points forward to the definitive and complete peace secured for us by our Lord Jesus Christ, who is our peace.

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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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