What number verse is Numbers 7:36 in the Bible?

Numbers 7:36 is the 3,887th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:36 sits at position 3,887.

Translation

King James Version

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

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KJV (with Strong's)

On the fifth ^H2549 day ^H3117 Shelumiel ^H8017 the son ^H1121 of Zurishaddai ^H6701, prince ^H5387 of the children ^H1121 of Simeon ^H8095, did offer:

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Complete Jewish Bible

On the fifth day was Shlumi'el the son of Tzurishaddai, leader of the descendants of Shim'on.

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Berean Standard Bible

On the fifth day Shelumiel son of Zurishaddai, the leader of the Simeonites, drew near.

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American Standard Version

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

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World English Bible Messianic

On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon

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Geneva Bible (1599)

The fifth day Shelumiel the sonne of Zurishaddai, prince of the children of Simeon offered.

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Young's Literal Translation

On the fifth day, the prince of the sons of Simeon, Shelumiel son of Zurishaddai; --

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Study This Verse

SUMMARY

Numbers 7:36 meticulously records the offering presented by Shelumiel, the prince of the tribe of Simeon, on the fifth day of the Tabernacle's dedication ceremony. This verse is an integral part of a comprehensive chapter that chronicles the identical, costly gifts brought by each of the twelve tribal leaders over twelve consecutive days. It highlights the structured nature of Israel's communal worship, the profound significance of consecrating God's dwelling place among His people, and the importance of obedience and representation within the covenant relationship.

CONTEXT

Literary Context: Numbers 7:36 is embedded within a lengthy and highly repetitive narrative (Numbers 7:10-88) that meticulously details the dedication offerings for the newly erected and anointed Tabernacle. Following the completion of the Tabernacle's construction and its anointing (Numbers 7:1-9), the tribal leaders present their gifts in a precise, day-by-day sequence. This process begins with Nahshon of Judah on the first day (Numbers 7:12) and culminates with Ahira of Naphtali on the twelfth day (Numbers 7:78). Each offering, though presented by a different prince, is identical in its components—silver plates, silver bowls, gold pans, and various animals for burnt, grain, sin, and peace offerings—underscoring the unity of the tribes and their equal participation in this sacred act. Verse 36 specifically marks the midpoint of this twelve-day dedication, emphasizing the consistent pattern of worship and the communal commitment to God's presence. The deliberate repetition throughout Numbers 7 serves to underscore the profound significance of the Tabernacle's consecration and the unwavering obedience required in Israel's worship.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's wilderness journey, signifying God's permanent dwelling among His people following their miraculous deliverance from Egypt and the giving of the Law at Mount Sinai. The Tabernacle, constructed according to the precise divine specifications detailed in Exodus 25-40, served as the central place of worship, sacrifice, and divine communication for the entire Israelite nation. The role of the "prince" (Hebrew: nasi') was not merely political; these individuals were also spiritual representatives of their respective tribes, entrusted with guiding their people in matters of faith and obedience. The offerings themselves were substantial and costly, reflecting the immense value placed on God's presence and the seriousness of approaching a holy God. The meticulous record of each tribe's participation, down to the specific day of their offering, reinforced both the individual tribal identity within the larger Israelite nation and their collective covenant relationship with Yahweh. This act of dedication established a foundational pattern for Israelite worship and communal life, demonstrating the paramount importance of ordered worship and the principle of corporate representation.
Key Themes: Numbers 7:36 contributes to several major theological and narrative themes prevalent in the book of Numbers and the Pentateuch. A primary theme is Divine Order and Obedience, as the entire dedication process is meticulously structured and executed according to God's precise commands, emphasizing the necessity of adherence to divine instruction in worship. Another key theme is Communal Worship and Unity, highlighted by the identical nature of the offerings from all twelve tribes, signifying their collective participation and shared commitment to the covenant. The chapter also underscores the theme of God's Presence Among His People, as the Tabernacle's dedication solidifies its role as the physical manifestation of Yahweh's dwelling in the midst of Israel (Exodus 40:34-38). Finally, the role of the tribal prince points to the theme of Representation and Leadership, where designated leaders act on behalf of the entire community in their approach to God, a concept deeply woven into Israelite theology and later fulfilled in Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

Shelumiel (Hebrew, Shᵉlumîyʼêl', H8017): This personal name, meaning "peace of God," is a compound of "shalom" (peace, completeness, well-being) and "El" (God). As with many biblical names, it often reflects the faith or hope of the parents or serves as a theological statement about God's character. In the context of an offering for the Tabernacle, a name signifying "God is my peace" is particularly poignant, as the Tabernacle was the divinely appointed place where peace and reconciliation with God were mediated through sacrifice and worship.
son (Hebrew, bên', H1121): This word signifies a male offspring, but in its widest sense, it can refer to any literal or figurative relationship, including a descendant, subject, or member of a nation. In this verse, it clearly identifies Shelumiel's direct lineage, "the son of Zurishaddai," establishing his identity within the patriarchal and tribal structure of Israel. This emphasizes the importance of family and heritage in Israelite society and in the divine record.
prince (Hebrew, nâsîyʼ', H5387): Properly translated as "an exalted one," this term refers to a king, sheik, or, in the context of Israel, a tribal chief or ruler. The nasi' was not merely a political leader but held significant authority and responsibility as a representative of his tribe before God and the community. Shelumiel's title as "prince of the children of Simeon" highlights his leadership role and the communal nature of his offering, which was presented on behalf of his entire tribe.

Verse Breakdown

"On the fifth day": This phrase precisely places Shelumiel's offering within the meticulously ordered twelve-day dedication ceremony of the Tabernacle. It underscores the divine precision and the systematic nature of the consecration, where each tribe had its designated turn. The repetition of this temporal marker throughout Numbers 7 emphasizes the importance of adhering to God's schedule and the orderly progression of worship.
"Shelumiel the son of Zurishaddai": This clause identifies the specific individual making the offering. The inclusion of his father's name, Zurishaddai ("rock of the Almighty"), provides his full lineage, connecting him to his family and establishing his identity within the tribal structure. This detail highlights both the personal responsibility of the leader and his rootedness in the broader heritage of Israel.
"prince of the children of Simeon": This identifies Shelumiel's official capacity and the people he represents. As the "prince" (nasi') of Simeon, he was the recognized leader and representative of that tribe. His offering was therefore not merely a personal act but a communal one, made on behalf of the entire tribe, signifying their collective participation and dedication to the Lord and His newly consecrated dwelling place.
"[did offer]": This phrase, supplied for clarity in the KJV (the Hebrew verb is implied from the preceding verses in the chapter), refers to the act of presenting the prescribed dedication gifts. It signifies the culmination of the tribe's participation in the Tabernacle's consecration, an act of worship and obedience, bringing valuable resources and sacrifices near to God as an expression of devotion and covenant faithfulness.

Literary Devices

The overarching literary device employed throughout Numbers 7, prominently featured in verse 36, is Repetition. The identical description of each day's offering, repeated twelve times for each tribal prince, serves as a powerful rhetorical tool. This repetition is not mere redundancy but emphasizes the unity of the tribes in their worship, the meticulousness required in divine service, and the completeness of the Tabernacle's dedication. It underscores the solemnity and significance of the event. Furthermore, Symbolism is evident in the offerings themselves; the costly silver, gold, and various animals symbolize the immense value and cost of approaching a holy God, as well as the different aspects of atonement, fellowship, and thanksgiving inherent in Israelite worship. The act of the "prince" offering on behalf of his tribe can also be understood as Representation, a foundational biblical concept where one individual stands in for the many, mediating their devotion and participation before God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:36, as an integral part of the broader Tabernacle dedication narrative, powerfully illustrates several core theological principles. It underscores God's demand for order and obedience in worship, revealing that even seemingly minor details in divine commands are profoundly significant. The meticulous, identical offerings from each tribe highlight the unity of God's people in their communal devotion and shared covenant relationship, emphasizing that every part of the community contributes to the whole. This act of dedication also emphasizes the consecration of sacred space and the acknowledgment of God's dwelling among His people, establishing the Tabernacle as the focal point of Israel's spiritual life and the place where humanity could meet with the divine. Finally, the role of Shelumiel as a representative leader points to the importance of faithful leadership in guiding the community in acts of worship and obedience, mediating the people's devotion before God.

REFLECTION AND APPLICATION

The ancient ritual of Shelumiel's offering, though culturally and historically distinct from our modern context, provides profound and enduring insights for contemporary faith and practice. It calls us to consider the intentionality, reverence, and meticulousness with which we approach God in worship, both personally and corporately. Just as the tribal prince brought a specific and costly offering, we are invited to offer our "best" – not primarily in material sacrifice, but in sincere devotion, dedicated lives, and the intentional use of our gifts, talents, and resources for God's glory. This passage also serves as a powerful reminder of our communal responsibility within the body of Christ. Our individual acts of faith are not isolated but are part of a larger, unified tapestry of corporate worship and service, where each member contributes uniquely to the whole, reflecting the unity of believers in Christ. Ultimately, Numbers 7:36 encourages us to live lives of ongoing consecration, recognizing that as New Covenant believers, we are now the very dwelling place of the Holy Spirit, called to dedicate our entire being—body, mind, and spirit—to God's purposes and glory.

Questions for Reflection

How does the meticulous detail of the Tabernacle dedication, as exemplified in Numbers 7:36, inform our understanding of God's desire for order and intentionality in our personal and corporate worship today?
In what practical ways can we, as individuals and as a community of believers, emulate the spirit of communal participation and unity demonstrated by the tribes of Israel in their offerings to God?
Considering that believers are now the "temple of the Holy Spirit" (1 Corinthians 6:19), how can we practically dedicate our lives, talents, and resources as a "living sacrifice" (Romans 12:1) to God's will and purposes?

FAQ

Why is the entire chapter 7 of Numbers so repetitive, detailing the same offering for each tribe?

Answer: The extensive repetition in Numbers 7 serves several crucial theological and literary purposes. Theologically, it underscores the completeness and totality of the dedication; every tribe, without exception, participated equally in consecrating God's dwelling place, signifying their unity and shared commitment to the covenant. Liturgically, it emphasizes the precision and order God demanded in worship, highlighting that obedience to divine instruction was paramount. The repetition also functions as a powerful literary device, reinforcing the profound significance of the Tabernacle's establishment as the central point of Israel's life and worship. It communicates that while each tribe's offering was uniquely important, collectively they formed one unified, comprehensive act of worship and dedication to Yahweh.

What was the significance of Simeon's offering being on the fifth day?

Answer: While the biblical text does not ascribe specific theological significance to Simeon's offering being on the fifth day over any other day, its placement within the twelve-day sequence underscores the systematic and ordered nature of the dedication process. The tribes were arranged according to their encampment around the Tabernacle (see Numbers 2), and their offerings followed a logical, predetermined sequence. The fact that Simeon, a tribe that would later face significant challenges and a reduction in size (e.g., Numbers 25:14 and its smaller numbers in later censuses), still participated fully and equally in this foundational act of worship highlights God's covenant faithfulness to all His people, regardless of their future trajectory. Every tribe had its designated place and its turn in drawing near to God, affirming their equal standing in the covenant.

CHRIST-CENTERED FULFILLMENT

The Tabernacle, with its meticulous dedication and the costly offerings presented by the tribal princes like Shelumiel, profoundly foreshadows the person and work of Jesus Christ. The very purpose of the Tabernacle was to provide a way for a holy God to dwell among an unholy people, and for them to draw near to Him through prescribed sacrifices and rituals. This finds its ultimate and perfect fulfillment in Christ, who is the true and perfect Tabernacle, the dwelling place of God with humanity. The repetitive offerings of animals, like those brought by Shelumiel on behalf of Simeon, were temporary and imperfect, serving as a shadow that pointed forward to the once-for-all, perfect sacrifice of Jesus. He is the Lamb of God who truly takes away the sin of the world (John 1:29), rendering all previous sacrifices obsolete. Furthermore, just as Shelumiel represented the tribe of Simeon, Christ serves as the ultimate Representative and High Priest for all humanity, offering Himself as the perfect sacrifice and enabling believers to draw near to God with confidence through His shed blood. The dedication of the physical Tabernacle culminates in the new covenant, where believers themselves become the temple of the Holy Spirit, consecrated not by animal blood but by Christ's finished work, and indwelt by God's very presence.

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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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