What number verse is Numbers 7:51 in the Bible?

Numbers 7:51 is the 3,902nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:51 sits at position 3,902.

Translation

King James Version

One young bullock, one ram, one lamb of the first year, for a burnt offering:

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KJV (with Strong's)

One ^H259 young ^H1241 bullock ^H6499, one ^H259 ram ^H352, one ^H259 lamb ^H3532 of the first ^H1121 year ^H8141, for a burnt offering ^H5930:

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Complete Jewish Bible

one young bull, one ram, one male lamb in its first year as a burnt offering,

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Berean Standard Bible

one young bull, one ram, and one male lamb a year old for a burnt offering;

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American Standard Version

one young bullock, one ram, one he-lamb a year old, for a burnt-offering;

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World English Bible Messianic

one young bull, one ram, one male lamb a year old, for a burnt offering;

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Geneva Bible (1599)

A yong bullocke, a ram, a lambe of a yeere olde for a burnt offring,

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Young's Literal Translation

one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt-offering;

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In the KJVVerse 3,902 of 31,102

Study This Verse

SUMMARY

Numbers 7:51 meticulously details a specific portion of the dedication offering brought by Ahiezer, the leader of the tribe of Dan, for the newly consecrated Tabernacle. This verse, which is identically repeated for each of the twelve tribal princes, specifies the sacrificial animals required for a burnt offering: a young bullock, a ram, and a lamb of the first year. It underscores the precise and costly requirements for acceptable worship, highlighting the communal commitment to atonement and the structured obedience demanded by God for His people to approach His holy presence.

CONTEXT

Literary Context: Numbers 7:51 is embedded within a lengthy and highly repetitive chapter, Numbers 7, which chronicles the dedication offerings presented by each of the twelve tribes of Israel for the newly erected Tabernacle. This chapter immediately follows the detailed instructions for the Tabernacle's construction and consecration found in Exodus 25-40 and the laws concerning sacrifices and priestly consecration in Leviticus 8-9. The offerings in Numbers 7 represent the culmination of establishing proper worship protocols, marking the operational inauguration of God's dwelling place among His people. Each tribal leader brings an identical set of gifts over twelve consecutive days, emphasizing the unity of the tribes in their devotion and their collective adherence to God's commands. The verses immediately preceding Numbers 7:51 (Numbers 7:48-50) describe Ahiezer's other contributions, including silver dishes, a gold pan, and grain and sin offerings, with verse 51 specifically detailing the burnt offering. The subsequent verses continue this systematic record with the offerings of the next tribal leader, highlighting the ordered and precise nature of Israel's worship.
Historical & Cultural Context: The dedication of the Tabernacle was a monumental event in Israel's early history, symbolizing God's tangible presence among His newly liberated people after their exodus from Egypt. This portable sanctuary served as the central locus of worship, atonement, and divine encounter. The offerings meticulously described in Numbers 7 were not arbitrary but strictly conformed to the elaborate sacrificial system divinely revealed in Leviticus 1-7. The "burnt offering" (Hebrew: 'olah) was one of the most significant sacrifices, symbolizing complete devotion, propitiation, and general atonement for unintentional sins. The specific animals—a young bullock, a ram, and a lamb of the first year—were valuable commodities in an agrarian society, representing a substantial economic sacrifice and underscoring the costliness and seriousness of approaching a holy God. The meticulous detail and pervasive repetition throughout the chapter reflect the paramount importance of precise adherence to divine instruction in ancient Near Eastern worship practices, where cultic purity, order, and proper ritual were considered essential for maintaining a right relationship with the deity and securing divine favor.
Key Themes: Numbers 7:51, within the broader narrative of the Tabernacle's dedication, contributes to several overarching themes in the book of Numbers and the Pentateuch. Firstly, it highlights the holiness of God and His demand for a specific, ordered, and costly approach. The detailed instructions for sacrifices emphasize that access to God is not casual but requires adherence to His divine standards. Secondly, the verse underscores the theme of atonement and reconciliation. The burnt offering, as a means of propitiation for sin, points to humanity's inherent need for cleansing to stand before a holy God. Thirdly, the unity and obedience of Israel are powerfully conveyed through the identical nature of each tribal leader's offering. This repetition demonstrates a collective commitment to the covenant and a unified response to God's commands, fostering a sense of shared identity and purpose. Finally, the meticulousness of the offerings reinforces the theme of divine order and meticulousness in worship, establishing a pattern for future generations of Israelites to follow in their relationship with Yahweh.

EXPOSITION AND ANALYSIS

Key Word Analysis

Burnt Offering (Hebrew, ʻôlâh', H5930): The Hebrew term עוֹלָה (ʻôlâh), derived from the verb עָלָה (ʻālāh), meaning "to ascend" or "to go up," refers to a sacrifice that is entirely consumed by fire on the altar, with its smoke ascending heavenward to God. Unlike other sacrifices where portions might be eaten by priests or worshipers, the ʻôlâh was wholly dedicated to God (with the exception of the hide, which was given to the priest). It symbolized complete devotion, surrender, and atonement for general or unintentional sins, serving as a comprehensive act of propitiation and worship that made the worshiper acceptable before God. It was considered a "pleasing aroma" or "soothing aroma" to the Lord, signifying divine acceptance and favor.
Bullock (Hebrew, par', H6499): The Hebrew word פָּר (par), related to a root meaning "to break forth in wild strength" or "to divide the hoof," designates a young male bovine, typically a bullock or calf. As a large and valuable animal, the bullock represented a significant and costly offering, often reserved for communal sacrifices, priestly offerings, or offerings by wealthy individuals. Its inclusion in the burnt offering symbolized strength, purity, and a substantial dedication, reflecting the gravity and importance of the act of worship and atonement.
Lamb (Hebrew, kebes', H3532): The Hebrew term כֶּבֶשׂ (kebes), from an unused root implying "to dominate" or "to butt," refers to a young ram or male lamb, typically one just old enough to butt. In the context of sacrifices, a lamb, especially one "of the first year" (as specified in the verse), was highly valued for its purity, innocence, and lack of blemish. Its inclusion underscored the requirement for perfection and unblemished quality in the sacrificial animal, a recurring and critical theme throughout the Mosaic Law for offerings deemed acceptable to a holy God.

Verse Breakdown

"One young bullock": This specifies a single male bovine that is young, indicating a valuable and robust animal, typically without blemish. The bullock was a substantial offering, symbolizing strength and the significant cost involved in approaching God for atonement and worship. Its size and value underscored the seriousness and comprehensiveness of the sacrifice presented by the tribal leader.
"one ram": This denotes a single male sheep, usually a mature one, also a valuable and commonly used animal in the Israelite sacrificial system. Rams were frequently offered in burnt offerings, peace offerings, and sin offerings, signifying a strong, acceptable sacrifice often associated with covenant ratification or leadership, further emphasizing the completeness of the offering.
"one lamb of the first year": This refers to a single male lamb, specifically one in its first year of life. This particular detail is crucial, emphasizing the animal's youth, purity, and unblemished state. The requirement for a "first year" animal highlights the demand for perfection and innocence in the offering, a foundational principle for any sacrifice acceptable to a holy God under the Mosaic Law.
"for a burnt offering": This concluding phrase explicitly states the purpose for which these three distinct animals were designated. They were to be offered together as a single, complete burnt offering (ʻôlâh). This signifies a total consecration to God and a comprehensive act of atonement. The combination of different animals (bullock, ram, lamb) within this one offering suggests a multifaceted and exhaustive act of devotion and purification, designed to cover various aspects of sin and demonstrate the worshiper's complete surrender and desire for reconciliation with God.

Literary Devices

Numbers 7:51, when viewed within the larger framework of Numbers 7, primarily employs Enumeration and Repetition. The verse itself is a precise list of sacrificial animals, characteristic of the detailed legislative and narrative portions of the Pentateuch. This Enumeration provides clarity, ensures exact adherence to divine commands, and highlights the meticulousness required in Israelite worship. The most prominent literary device in the entire chapter is Repetition, as the exact same list of offerings, including the specific animals detailed in verse 51, is repeated verbatim for each of the twelve tribal leaders. This pervasive Repetition serves multiple functions: it powerfully emphasizes the unity and equality of the tribes before God, underscores the meticulousness and precision required in worship, highlights the comprehensive obedience demanded by the covenant, and reinforces the unchanging and non-negotiable nature of God's requirements for His people. Furthermore, there is profound Symbolism inherent in the animals themselves; the unblemished young bullock, ram, and lamb collectively symbolize purity, strength, and the immense costliness of sin and the necessary atonement, pointing to the need for a perfect and unblemished sacrifice to bridge the gap between a holy God and sinful humanity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:51, as an integral part of the Tabernacle dedication, illuminates profound theological truths: the absolute holiness of God demanding precise and costly worship, humanity's pervasive need for atonement, and the principle of complete surrender. The burnt offering, entirely consumed by fire, symbolized total devotion, unreserved commitment, and the worshiper's fervent desire for reconciliation with a holy God. This act of worship, meticulously prescribed by divine command and uniformly performed by all tribes, underscored the communal nature of faith and the vital importance of unity in approaching God. It affirmed that access to God was not arbitrary or based on human preference but divinely ordained through specific sacrificial means designed to cleanse, propitiate, and reconcile, establishing a covenant relationship.

REFLECTION AND APPLICATION

Numbers 7:51, though detailing an ancient ritual from a distant past, offers profound and enduring insights for contemporary believers. The meticulousness with which God prescribed the offerings reminds us that our worship is not merely an emotional experience or a casual endeavor, but an act of intentional obedience, profound reverence, and deep respect towards a holy and sovereign God. The concept of the burnt offering—total consumption, complete surrender, holding nothing back—challenges us to deeply consider the depth and sincerity of our own devotion. Are we truly offering our entire lives as a "living sacrifice, holy and pleasing to God," as Paul powerfully exhorts in Romans 12:1? Are there areas of our lives, our time, our resources, or our ambitions that we are withholding from His Lordship? This passage also powerfully underscores the communal aspect of faith; just as all tribes brought identical offerings, demonstrating their unity and shared commitment, we are called to unified worship and service within the body of Christ. Our individual acts of devotion, when offered in concert with fellow believers, contribute to the collective witness and bring greater glory to God's name. Ultimately, the inherent need for these costly and repeated sacrifices points to our inherent sinfulness and the absolute necessity of atonement, directing our gaze to the perfect and final sacrifice that alone makes true and lasting reconciliation possible.

Questions for Reflection

What does the meticulous detail of the Tabernacle offerings in Numbers 7:51 reveal about God's nature and His unchanging expectations for worship?
How does the concept of a "burnt offering"—complete surrender and total dedication—challenge my own approach to worship and daily living? Am I holding anything back from God?
In what specific ways can I, as part of the community of faith, contribute to unified and wholehearted worship, reflecting the collective devotion seen in Numbers 7?

FAQ

Why were specific animals required for the burnt offering, as seen in Numbers 7:51?

Answer: The requirement for specific animals (a young bullock, a ram, and a lamb of the first year) for the burnt offering was rooted in several crucial factors within the Mosaic Law. First, it emphasized the value and costliness of the sacrifice. These animals were valuable commodities, representing a significant economic loss to the offerer, thereby demonstrating the sincerity, seriousness, and devotion of their act of worship to God. Second, it ensured the purity and unblemished nature of the offering. Animals "of the first year" or "without blemish" were considered perfect and fit to be presented to a holy God, symbolizing the purity and moral integrity required for atonement and divine acceptance. Third, the specific types of animals often carried symbolic weight within the Israelite culture and the broader sacrificial system, each contributing to the comprehensive nature of the offering. For instance, the bullock often represented strength and the highest value, while the lamb symbolized innocence and purity. This adherence to specific types was part of God's precise and non-negotiable instructions, ensuring that worship was conducted according to His divine will and not human preference, as extensively detailed in books like Leviticus.

CHRIST-CENTERED FULFILLMENT

Numbers 7:51, with its detailed description of the burnt offering—a young bullock, a ram, and a lamb of the first year—finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. These Old Testament sacrifices, costly and meticulously prescribed, collectively prefigure the singular, unblemished, and infinitely valuable sacrifice of the Lamb of God Himself. While the Old Testament burnt offering symbolized complete surrender and provided temporary atonement, it was inherently imperfect and had to be repeated continually because "it is impossible for the blood of bulls and goats to take away sins" (Hebrews 10:4). Christ, however, offered Himself "once for all" (Hebrews 10:10), a perfect, voluntary, and complete self-offering that truly and eternally atoned for sin and perfectly pleased God the Father. His sacrifice was not merely a symbol but the very reality of a life wholly consecrated to God, a "fragrant offering and sacrifice to God" (Ephesians 5:2). Through His finished work on the cross, believers are made righteous and gain direct, unhindered access to God, fulfilling the Tabernacle's purpose and the burnt offering's deepest meaning of reconciliation, complete devotion, and eternal acceptance.

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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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