What number verse is Numbers 7:42 in the Bible?

Numbers 7:42 is the 3,893rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:42 sits at position 3,893.

Translation

King James Version

On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:

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KJV (with Strong's)

On the sixth ^H8345 day ^H3117 Eliasaph ^H460 the son ^H1121 of Deuel ^H1845, prince ^H5387 of the children ^H1121 of Gad ^H1410, offered:

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Complete Jewish Bible

On the sixth day was Elyasaf the son of De'u'el, leader of the descendants of Gad.

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Berean Standard Bible

On the sixth day Eliasaph son of Deuel, the leader of the Gadites, drew near.

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American Standard Version

On the sixth day Eliasaph the son of Deuel, prince of the children of Gad:

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World English Bible Messianic

On the sixth day, Eliasaph the son of Deuel, prince of the children of Gad

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Geneva Bible (1599)

The sixt day Eliasaph the sonne of Deuel prince of the children of Gad offred.

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Young's Literal Translation

On the sixth day, the prince of the sons of Gad, Eliasaph son of Deuel; --

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Study This Verse

SUMMARY

Numbers 7:42 meticulously records the offering presented by Eliasaph, son of Deuel, the prince of the tribe of Gad, on the sixth day of the Tabernacle's dedication. This verse is an integral part of a comprehensive account detailing the identical contributions made by each of Israel's tribal leaders, underscoring the nation's unified obedience and communal dedication to God's dwelling place in their midst. It highlights the structured order of worship and the significance of each tribe's participation in establishing the sacred space where God communed with His people.

CONTEXT

Literary Context: Numbers 7:42 is embedded within a lengthy, highly repetitive, and detailed section (Numbers 7:10-88) that chronicles the dedication offerings brought by the twelve tribal leaders for the newly consecrated Tabernacle. This chapter immediately follows the completion and anointing of the Tabernacle (Numbers 7:1) and the setting apart of the Levites for service (Numbers 8). Each day, for twelve consecutive days, a different tribal prince presented an identical set of offerings: a silver charger, a silver bowl, a golden spoon, animals for burnt offerings, a sin offering, and peace offerings. The repetition emphasizes the uniformity of devotion, the equality of access to God through prescribed worship, and the meticulous obedience required in establishing God's dwelling. Eliasaph's offering on the sixth day follows those of the tribes of Judah, Issachar, Zebulun, Reuben, and Simeon, maintaining the divinely ordained sequence.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's wilderness journey. Having been delivered from Egypt and received the Law at Sinai, the construction of the Tabernacle (as detailed in Exodus 25-40) provided a tangible symbol of God's presence among His people. This elaborate dedication ceremony, involving specific offerings from each tribal leader, was crucial for consecrating the sacred space and affirming Israel's covenant relationship with Yahweh. The offerings themselves—burnt offerings for complete devotion, sin offerings for atonement, and peace offerings for fellowship—were central to Israelite worship and reflected their understanding of purification, reconciliation, and communion with a holy God. The role of a "prince" (נָשִׂיא, nâsîyʼ) was significant, indicating a leader or chief who represented his tribe in this communal act of worship, reinforcing the idea that the entire nation, through its representatives, was participating in this foundational act of dedication to God's dwelling.
Key Themes: Numbers 7:42 contributes to several major theological and narrative themes within the book of Numbers and the Pentateuch. It powerfully illustrates the theme of divine order and meticulous obedience, as the entire dedication process unfolds according to God's precise instructions, emphasizing the importance of following His commands in worship and life. The identical nature of the offerings highlights the unity and equality of Israel before God, demonstrating that all tribes, regardless of their size or status, had equal access to God through the prescribed sacrificial system and were equally responsible for contributing to the sacred space. Furthermore, the act of bringing offerings underscores the theme of atonement and fellowship, as these sacrifices were essential for cleansing sin and establishing communion with a holy God, foreshadowing the ultimate sacrifice. Finally, this verse, as part of the Tabernacle's dedication, reinforces the overarching theme of God's dwelling presence among His people, a central motif from Exodus 25 through Leviticus, signifying His covenant faithfulness and desire for intimate relationship.

EXPOSITION AND ANALYSIS

Key Word Analysis

Eliasaph (Hebrew, ʼElyâçâph', H460): Meaning "God (is) gatherer" or "God has added." This name is particularly fitting for a tribal leader whose role was to bring the collective offering of his people before God. It subtly points to God's active role in assembling and increasing His people, and their response of bringing their increase back to Him in worship. The name itself becomes a theological statement about divine provision and human response.
Deuel (Hebrew, Dᵉʻûwʼêl', H1845): Meaning "known of God." The father's name, alongside the son's, creates a poignant spiritual lineage. It suggests that the act of offering and leadership in worship stems from a foundational knowledge and relationship with God. This highlights the importance of personal and familial piety in the exercise of public religious duties within ancient Israel.
Gad (Hebrew, Gâd', H1410): From a root meaning "to cut, to invade, to attack." Gad was a son of Jacob, including his tribe and its territory. The name itself is often associated with "fortune" or "troop." The tribe of Gad was known for its martial prowess and settled east of the Jordan River. Their participation in this central act of worship, despite their future geographical separation, reinforced their unity with the other tribes and their shared identity as the people of God, gathered around His Tabernacle.

Verse Breakdown

"On the sixth day": This phrase establishes the precise chronological order of the dedication ceremony. It emphasizes the meticulous planning and execution of God's commands, highlighting the importance of order and sequence in sacred rituals. This daily progression underscores the sustained nature of their dedication and the equal opportunity for each tribe to participate.
"Eliasaph the son of Deuel": This identifies the specific individual responsible for presenting the offering on this particular day. The inclusion of the patronymic ("son of Deuel") provides clear lineage and authority, ensuring that the record is precise and verifiable, emphasizing the importance of appointed leadership in communal worship.
"prince of the children of Gad": This specifies Eliasaph's official role and the tribe he represents. As a "prince" (נָשִׂיא, nâsîyʼ), he was the recognized leader and representative of his entire tribe, meaning his offering was not merely personal but a corporate act on behalf of all the descendants of Gad. This highlights the communal aspect of Israelite worship and the representative nature of leadership.
"[offered]": Though not explicitly stated in the KJV translation of this specific verse (indicated by brackets), the context of Numbers 7:10-88 makes it clear that Eliasaph, like the other princes, "offered" the standard set of dedication gifts. This implied action connects Numbers 7:42 directly to the detailed list of offerings found in Numbers 7:13-17, signifying the comprehensive nature of the tribal contributions to the Tabernacle's service.

Literary Devices

The overarching literary device employed throughout Numbers chapter 7, including Numbers 7:42, is Repetition. The identical listing of offerings for each of the twelve tribal princes, day after day, creates a deliberate and systematic pattern. This repetition serves several purposes: it emphasizes the uniformity and equality of the tribes' contributions, underscores the meticulous obedience required in following divine instructions, and highlights the comprehensive nature of the dedication. While seemingly monotonous, this literary choice reinforces the divine order and the collective unity of Israel in their worship. Additionally, there is an element of Enumeration or Cataloging, as the text systematically lists each prince and their day of offering, creating a detailed record that validates the completion of the Tabernacle's dedication according to God's precise commands.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:42, as part of the broader dedication narrative, powerfully illustrates several core theological themes. It underscores the divine demand for order and obedience in worship, demonstrating that God's presence among His people is contingent upon their faithful adherence to His prescribed ways. The communal nature of the offerings highlights the theme of corporate responsibility and unity in worship, where each tribe, through its representative, contributes to the sacred space that symbolizes God's dwelling. This collective act of giving also emphasizes the significance of offerings as tangible expressions of devotion, atonement, and fellowship, pointing to the necessity of sacrifice for communion with a holy God. Ultimately, the entire dedication process, including Eliasaph's offering, culminates in the affirmation of God's dwelling presence among His people, a central motif throughout the Pentateuch, signifying His covenant faithfulness and desire for intimate relationship.

REFLECTION AND APPLICATION

Numbers 7:42, though a seemingly simple record of an ancient offering, offers profound insights for contemporary believers. It reminds us that our worship, whether corporate or individual, should be marked by intentionality, order, and wholehearted dedication, reflecting the reverence due to God. Just as each tribe contributed to the Tabernacle, so too are we called to participate actively and generously in the life and mission of the church, recognizing that our collective efforts build up the body of Christ. The meticulous detail in Numbers 7 teaches us that God values faithfulness even in seemingly repetitive acts of obedience. Our daily walk, our consistent giving, and our regular participation in spiritual disciplines are not mundane but significant acts of worship when offered with a sincere heart. This verse challenges us to consider how we, as individuals and as a community, are dedicating our resources, time, and talents to God's purposes, ensuring that our lives are a continual offering of praise and service.

Questions for Reflection

In what areas of your life are you called to demonstrate greater intentionality and order in your devotion to God?
How does your participation in your faith community reflect a communal dedication to God's work, similar to the tribes' offerings?
What resources (time, talents, finances) are you currently dedicating to God, and how can you grow in this area?
How can you find significance and purpose in the seemingly "mundane" or repetitive aspects of your spiritual walk?

FAQ

Why is so much detail given to each tribal offering in Numbers 7, even though they are all the same?

Answer: The extensive detail and repetition in Numbers 7 serve several crucial purposes. First, it underscores the meticulous obedience required in Israel's covenant relationship with God. Every aspect of the Tabernacle's construction and dedication was divinely ordained, emphasizing God's holiness and the precision demanded in approaching Him. Second, the identical nature of the offerings highlights the unity and equality of the twelve tribes before God. Regardless of their size or prominence, each tribe had the same access to God through the prescribed means of worship and contributed equally to the Tabernacle's support. Third, the repetition provides a legal and historical record, validating that the dedication was completed exactly as commanded by God, leaving no doubt about the legitimacy of the Tabernacle as His dwelling place. Finally, it emphasizes the completeness and comprehensiveness of the nation's dedication, with every part of Israel participating in this foundational act of worship.

CHRIST-CENTERED FULFILLMENT

Numbers 7:42, and the entire dedication of the Tabernacle, finds its ultimate and perfect fulfillment in Jesus Christ. The Tabernacle, as God's dwelling place among His people, was a temporary and symbolic structure, pointing forward to the true and eternal dwelling of God. Jesus is the ultimate "Tabernacle," for in Him "the Word became flesh and dwelt among us," literally "tabernacled" among humanity. The meticulous offerings brought by the tribal princes, including Eliasaph, foreshadowed the one perfect and sufficient offering of Christ. Unlike the repeated sacrifices for sin in the Old Covenant, Jesus offered Himself "once for all" (as described in Hebrews 9:26), providing complete and eternal atonement. The role of the tribal prince, representing his people, is perfectly fulfilled in Christ, our great High Priest, who represents us before God and intercedes on our behalf (Hebrews 4:14-16). Through His sacrifice, we are not merely dedicating a physical structure, but are being built into a spiritual house, a "holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). Thus, Eliasaph's offering on the sixth day, a testament to Israel's obedience and dedication, ultimately points to the perfect obedience and self-offering of Christ, which inaugurated a new covenant of grace and a permanent, indwelling presence of God through the Holy Spirit.

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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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