What number verse is Numbers 7:43 in the Bible?

Numbers 7:43 is the 3,894th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:43 sits at position 3,894.

Translation

King James Version

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:

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KJV (with Strong's)

His offering ^H7133 was one ^H259 silver ^H3701 charger ^H7086 of the weight ^H4948 of an hundred ^H3967 and thirty ^H7970 shekels, a silver ^H3701 bowl ^H4219 of seventy ^H7657 shekels ^H8255, after the shekel ^H8255 of the sanctuary ^H6944; both ^H8147 of them full ^H4392 of fine flour ^H5560 mingled ^H1101 with oil ^H8081 for a meat offering ^H4503:

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Complete Jewish Bible

He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering;

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Berean Standard Bible

His offering was one silver platter weighing a hundred and thirty shekels, and one silver bowl weighing seventy shekels, both according to the sanctuary shekel and filled with fine flour mixed with oil for a grain offering;

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American Standard Version

his oblation was one silver platter, the weight whereof was a 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 meal-offering;

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World English Bible Messianic

gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

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Geneva Bible (1599)

His offring was a siluer charger of an hundreth and thirtie shekels weight, a siluer boule of seuentie shekels, after the shekel of the Sanctuarie, both ful of fine floure, mingled with oyle, for a meate offring,

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Young's Literal Translation

his offering is one silver dish, its weight a hundred and thirty shekels ; one silver bowl of seventy shekels, by the shekel of the sanctuary, both of them full of flour mixed with oil, for a present;

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Study This Verse

SUMMARY

Numbers 7:43 meticulously chronicles the specific offering presented by Eliasaph, the leader of the tribe of Gad, for the solemn dedication of the Tabernacle. This verse is part of a lengthy and highly repetitive chapter that details the identical contributions from each of the twelve tribal leaders, powerfully underscoring Israel's communal commitment to establishing God's dwelling place in their midst, and highlighting profound divine principles of order, precision, unity, and the sacred significance of consecrated giving in worship.

CONTEXT

Literary Context: Numbers 7:43 is deeply embedded within a highly structured and repetitive narrative that encompasses the entirety of Numbers chapter 7, from verse 10 to verse 88. This extensive passage meticulously enumerates the identical offerings brought by the leaders of the twelve tribes of Israel over twelve consecutive days for the dedication of the Tabernacle, which had just been completed and consecrated as described in Exodus 40. Each tribal leader's offering, including Eliasaph's in this verse, adheres to the exact same pattern and includes the same items. This deliberate repetition serves not as mere redundancy but as a profound literary and theological device, emphasizing the comprehensive, unified, and obedient nature of Israel's dedication to God and His newly established dwelling place. It underscores the divine demand for precise adherence to covenant stipulations and the importance of communal participation in worship.
Historical & Cultural Context: The events described in Numbers 7 unfold shortly after the erection and anointing of the Tabernacle, as detailed in Exodus 40:1-33. This period marks a pivotal moment in Israel's wilderness journey, as God's tangible presence was now visibly established in their midst. The offerings, including the specific items in Numbers 7:43, were not arbitrary but were prescribed for the ongoing maintenance and sacred service of the Tabernacle. The crucial phrase "shekel of the sanctuary" refers to a standardized, sacred weight, distinct from common commercial weights, which ensured integrity, uniformity, and purity in all sacred transactions. While detailed records of offerings were common in ancient Near Eastern temple dedications, here they uniquely highlight Israel's covenant relationship with Yahweh and their collective responsibility in supporting the worship system He ordained. This act of giving was a public demonstration of their commitment to the covenant and their recognition of God's sovereignty and provision.
Key Themes: Numbers 7:43, as part of the broader Tabernacle dedication, contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights the theme of Divine Order and Precision, demonstrating God's meticulousness in establishing His worship and His expectation of exact obedience from His people. The identical offerings from each tribe underscore the theme of Unity in Worship, emphasizing that while individual tribes maintained their identity, they were united in their devotion and service to God. The substantial value of the offerings, particularly the silver vessels and the fine flour, points to the theme of Generous and Consecrated Giving, where Israel was called to offer their best to God as an act of gratitude and recognition of His supreme worth. Finally, the entire dedication process, including these offerings, reinforces the theme of God's Dwelling Among His People, establishing the Tabernacle as the tangible center of Israel's life and the place where God's presence was accessible, a theme central to the wilderness narrative found throughout Numbers.

EXPOSITION AND ANALYSIS

Key Word Analysis

Charger (Hebrew, qᵉʻârâh', H7086): This term, derived from a root meaning "to cut out hollow," refers to a large, flat dish or platter, likely designed for serving or presenting offerings. The substantial weight of "an hundred and thirty shekels" indicates its significant value and the generosity of the gift brought to the Tabernacle. In the context of Tabernacle service, such vessels were essential for the various sacrificial rituals and presentations.
Bowl (Hebrew, mizrâq', H4219): This word denotes a vessel "as if for sprinkling," typically used for collecting and sprinkling blood in sacrificial rites, or for holding other liquids like oil or water. The fact that both the charger and the bowl were made of silver and of specific, substantial weights underscores the meticulousness required in the Tabernacle service and the high value placed on these sacred vessels dedicated to God.
Meat Offering (Hebrew, minchâh', H4503): In the KJV, "meat offering" is an archaic translation of minchâh, which properly refers to a grain offering or meal offering, not animal flesh. This term signifies "a donation" or "sacrificial offering (usually bloodless and voluntary)." It typically consisted of fine flour, often mixed with oil and frankincense. As a bloodless sacrifice, it symbolized dedication, thanksgiving, and communion with God, often presented alongside burnt offerings or as an independent act of worship, acknowledging God's provision and sustenance.

Verse Breakdown

"His offering [was] one silver charger of the weight of an hundred and thirty [shekels],": This clause introduces the initial and most substantial item of Eliasaph's contribution: a single, large silver platter. The precise weight of 130 shekels (approximately 3.25 pounds or 1.47 kilograms of silver) emphasizes the considerable material value of the gift and highlights the generosity and devotion of the giver. The meticulous detail in specifying the weight underscores the divine demand for precision and the exactness required in all aspects of Tabernacle service.
"a silver bowl of seventy shekels, after the shekel of the sanctuary;": This specifies the second silver vessel, a bowl, weighing 70 shekels (approximately 1.75 pounds or 0.79 kilograms). The crucial phrase "after the shekel of the sanctuary" indicates that the weight was measured according to the standardized, sacred system used exclusively for all Tabernacle-related items. This ensured accuracy, prevented fraud or deviation from divine standards, and underscored the integrity and sanctity of all dealings related to God's house.
"both of them full of fine flour mingled with oil for a meat offering:": This final clause describes the contents of the two silver vessels. They were filled with "fine flour mingled with oil," which collectively constituted a "meat offering" (or grain offering). This offering was a fundamental component of Israelite worship, symbolizing the firstfruits of the harvest and representing a grateful acknowledgment of God's provision and sustenance. The combination of flour and oil was a common and essential component of this bloodless sacrifice, signifying dedication, communion, and peace with God.

Literary Devices

The primary literary device at play in Numbers 7:43, and indeed throughout the entire chapter, is Repetition. The identical description of each tribal leader's offering, including the specific items, weights, and contents, serves a powerful rhetorical and theological purpose. While Anaphora (repetition of a word or phrase at the beginning of successive clauses) is more evident across the chapter in the recurring formula for each leader's offering, within this single verse, the meticulous detail in listing the items—the silver charger, the silver bowl, the specific weights, and the exact composition of the grain offering—demonstrates Precision and Emphasis. This is not merely a dry record but a divinely inspired blueprint, underscoring the importance of exact obedience to God's commands and the value placed on order and uniformity in worship. The Symbolism of the offerings themselves—silver representing purity, value, and redemption; fine flour representing the best of the harvest and sustenance; and oil representing anointing, consecration, and the Holy Spirit—adds profound layers of meaning to the physical acts of dedication and worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:43, as an integral part of the broader narrative of Tabernacle dedication, profoundly illuminates several key theological themes. It underscores God's meticulous nature and His demand for order and precision in worship, demonstrating that true devotion is not casual but intentional and structured. The identical nature of the offerings from each tribe also highlights the theme of unity in worship, where individual contributions coalesce into a collective act of adoration and commitment to God's presence. Furthermore, the substantial value of the silver vessels and the inclusion of the "meat offering" (grain offering) speak to the principle of giving one's best to God, recognizing His supreme worth and His role as the ultimate provider. This act of giving was an expression of gratitude, a means of seeking favor, and a symbol of communion, establishing the foundation for Israel's ongoing relationship with Yahweh through the Tabernacle system.

REFLECTION AND APPLICATION

The detailed account of Eliasaph's offering in Numbers 7:43, situated within the larger framework of the Tabernacle dedication, serves as a timeless reminder of the principles governing our approach to God. It teaches us that our worship and service should be characterized by intentionality, precision, and a spirit of generous dedication. Just as the Israelites brought their best and followed specific divine instructions, we are called to offer our lives, talents, and resources with reverence and a desire to honor God in every detail. This passage challenges us to consider not just the quantity of our giving, but the quality and the heart behind it, ensuring that our acts of devotion are truly "after the shekel of the sanctuary"—measured by God's standards, not our own convenience or fleeting impulses. It encourages us to find unity in our collective worship, recognizing that our individual contributions, when offered in obedience and a spirit of unity, build up the spiritual dwelling place of God among us and advance His kingdom in the world.

Questions for Reflection

In what areas of my life am I called to offer my "best" to God, beyond just financial contributions?
How does the meticulous detail in Numbers 7:43 challenge my understanding of intentionality and precision in my personal worship and service?
What does "after the shekel of the sanctuary" mean for my integrity and authenticity in my dealings with God and others today?
How can I contribute to the unity and collective purpose of God's people in my community, mirroring the tribal leaders' unified offerings?

FAQ

Why is the offering of each tribal leader described in such repetitive detail in Numbers 7?

Answer: The extensive repetition in Numbers 7, including the description in Numbers 7:43, serves several critical purposes. Theologically, it emphasizes the absolute uniformity and precision required in the Tabernacle service, underscoring God's demand for exact obedience to His commands. It highlights the profound unity of the twelve tribes in their dedication to God and His dwelling place, demonstrating that despite their distinct identities, they were one people united in worship and purpose. Liturgically, the repetition validates each tribe's equal participation and commitment, ensuring that no tribe felt overlooked or less significant in this foundational act of national worship. From a literary perspective, it acts as a powerful rhetorical device, impressing upon the reader the immense value and sacredness of the Tabernacle and the offerings, reinforcing the divine emphasis on order and the comprehensive nature of Israel's covenant relationship with Yahweh. This detailed record also served as a legal and historical document, affirming the proper establishment and support of the central place of worship for future generations, much like the detailed instructions for the Tabernacle's construction in Exodus 25-31.

CHRIST-CENTERED FULFILLMENT

Numbers 7:43, with its focus on precise offerings for the Tabernacle's dedication, finds its ultimate fulfillment and transformation in Christ. The meticulous details of the silver vessels and the grain offering point forward to Jesus as the perfect and ultimate offering. The "shekel of the sanctuary" foreshadows the absolute perfection and unblemished nature of Christ, who was "without blemish or spot" (1 Peter 1:19). While the grain offering symbolized dedication and sustenance, it was a bloodless sacrifice that, by itself, could not fully atone for sin. Christ, however, offered Himself as the living and perfect "grain offering" in His sinless life of obedience, and as the ultimate "burnt offering" through His sacrificial death, providing complete and eternal atonement for humanity's sins (Hebrews 9:11-14). The Tabernacle, which these offerings dedicated, was the dwelling place of God among His people; Jesus is the true Tabernacle, God incarnate, "who tabernacled among us" (John 1:14), making God fully accessible. Our offerings now are not of silver and flour, but the offering of our very lives as "living sacrifices" in response to His finished work (Romans 12:1), empowered by His Spirit, and offered in union with Him, the One who fulfilled every type and shadow of the Old Covenant offerings, bringing us into a new and living way (Hebrews 10:19-20).

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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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Leviticus 2:5
And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.
Leviticus 14:10
¶ And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.
Hebrews 1:9
Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
1 John 2:27
But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.