What number verse is Numbers 7:54 in the Bible?

Numbers 7:54 is the 3,905th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:54 sits at position 3,905.

7:537:53

Numbers 7:54

Q: What was the significance of Gamaliel's role as "prince" (_nasi_)?

Gamaliel, as the "prince" (nasi) of the children of Manasseh, held a position of significant authority and representation within his tribe. The nasi was not just a figurehead but a leader responsible for the welfare and spiritual direction of his people. In the context of the Tabernacle dedication, Gamaliel's offering was not a private act but a public, representative one on behalf of the entire tribe of Manasseh. This emphasized that the dedication was a national, unified act of worship involving all the tribes, led by their appointed heads. His leadership role is further highlighted in passages like Numbers 10:23, where he is seen leading the host of Manasseh during their wilderness journeys.

7:557:55

Translation

King James Version

On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:

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KJV (with Strong's)

On the eighth ^H8066 day ^H3117 offered Gamaliel ^H1583 the son ^H1121 of Pedahzur ^H6301, prince ^H5387 of the children ^H1121 of Manasseh ^H4519:

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Complete Jewish Bible

On the eighth day was Gamli'el the son of P'dahtzur, leader of the descendants of M'nasheh.

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Berean Standard Bible

On the eighth day Gamaliel son of Pedahzur, the leader of the Manassites, drew near.

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American Standard Version

On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh:

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World English Bible Messianic

On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh

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Geneva Bible (1599)

The eight day offred Gamliel the sonne of Pedazur, prince of the children of Manasseh.

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Young's Literal Translation

On the eighth day, the prince of the sons of Manasseh, Gamaliel son of Pedahzur; --

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Study This Verse

SUMMARY

Numbers 7:54 meticulously records the offering brought by Gamaliel, the prince of the tribe of Manasseh, on the eighth day of the Tabernacle's dedication ceremony. This verse is part of an extensive and repetitive account in Numbers chapter 7, which details the identical contributions from each of the twelve tribal leaders, underscoring the communal commitment to Israel's central place of worship and God's desire for orderly, unified devotion.

CONTEXT

Literary Context: Numbers 7:54 is situated within a lengthy and highly structured passage Numbers 7:1-88 that meticulously recounts the dedication offerings for the newly erected and consecrated Tabernacle. Following the detailed instructions for its construction and the dramatic filling of the Tabernacle with the glory of the Lord in Exodus 40:34-38, this chapter marks the formal inauguration of Israel's worship system. Each of the twelve tribal princes, in a divinely prescribed order, brings an identical set of gifts over twelve consecutive days. The repetitive nature of the account, where each prince's offering is listed with identical items, serves to emphasize the unity of the tribes in their devotion, the thoroughness of their obedience, and the immense value placed on the Tabernacle as the dwelling place of God among His people. Gamaliel's offering on the eighth day is thus one specific instance within this larger, meticulously ordered liturgical event.
Historical & Cultural Context: The dedication of the Tabernacle occurred shortly after the Israelites' exodus from Egypt and their encampment at Mount Sinai, where they received the Mosaic Law and the blueprints for the Tabernacle. This period was foundational for the nascent nation of Israel, establishing their identity as a covenant people under Yahweh. The Tabernacle was not merely a tent but the physical manifestation of God's presence in their midst, a mobile sanctuary that would accompany them through the wilderness. Offerings, such as those described in Numbers 7, were common in ancient Near Eastern cultures as a means of honoring deities and securing divine favor, but Israel's offerings were distinct in their emphasis on obedience to divine command and their communal, covenantal nature. The role of the "prince" (nasi) was crucial, as these tribal leaders represented their entire clan, ensuring that the dedication was a national, unified act of worship and commitment to the covenant established at Mount Sinai.
Key Themes: Numbers 7:54, as part of the broader dedication narrative, contributes to several significant themes within the book of Numbers and the Pentateuch. It highlights the theme of Divine Order and Obedience, showcasing Israel's meticulous adherence to God's precise instructions for worship, which is a recurring emphasis throughout the Mosaic Law (e.g., Exodus 25:9). The identical offerings from each tribal leader underscore the Unity and Corporate Worship of the Israelite nation, demonstrating their collective commitment to Yahweh and the covenant. Furthermore, the entire act of dedication reinforces the theme of God's Dwelling Presence among His people, as the Tabernacle served as the physical manifestation of His holiness and accessibility (e.g., Exodus 29:45-46). Finally, the valuable nature of the gifts speaks to the theme of Generosity and Sacrifice, illustrating the principle of giving one's best to God in recognition of His sovereignty and provision.

EXPOSITION AND ANALYSIS

Key Word Analysis

Gamaliel (Hebrew, Gamlîyʼêl', H1583): Meaning "reward of God" or "God is my recompense," this name reflects a profound theological conviction common in ancient Israelite naming practices. Gamaliel, the son of Pedahzur, is identified as the prince of the tribe of Manasseh, indicating his significant leadership role and the expectation that he would lead his people in faithfulness and worship. His name itself points to the ultimate source of blessing and provision for the individual and the tribe.
Prince (Hebrew, nâsîyʼ', H5387): Derived from a root meaning "to lift up" or "to be exalted," a nâsîyʼ was a chief, leader, or exalted one within the tribal structure. This term denotes not merely a hereditary title but a position of authority and responsibility, particularly in representing the tribe before God and other tribes. Gamaliel's status as nâsîyʼ underscores the official and representative nature of his offering, making it an act on behalf of the entire tribe of Manasseh.
Manasseh (Hebrew, Mᵉnashsheh', H4519): Meaning "causing to forget," referring to Joseph's declaration that God had made him forget all his toil and his father's house (Genesis 41:51). Manasseh was one of the two sons of Joseph (along with Ephraim) who became heads of distinct tribes, receiving a significant inheritance in the Promised Land. The inclusion of Manasseh's prince in this dedication ceremony signifies the full and equal participation of all the tribes of Israel in the national worship and covenant renewal.

Verse Breakdown

"On the eighth day": This phrase specifies the precise timing of Gamaliel's offering within the twelve-day dedication ceremony. The sequence highlights the meticulous order prescribed by God for the Tabernacle's inauguration, emphasizing the importance of adherence to divine instruction and the systematic nature of worship. The eighth day, following a week of offerings, might also subtly evoke themes of new beginnings or completion, similar to the eighth day of circumcision or the start of a new week.
"[offered] Gamaliel the son of Pedahzur": While the verb "offered" is implied in the King James Version (indicated by brackets), it is clearly understood from the preceding verses in Numbers 7. This clause identifies the specific individual responsible for the day's offering. Gamaliel's lineage, "the son of Pedahzur," establishes his identity and tribal affiliation, reinforcing the patriarchal and familial structure of Israelite society and the hereditary nature of tribal leadership.
"prince of the children of Manasseh": This final phrase explicitly states Gamaliel's official role and the tribe he represents. As the "prince" (nasi), he acts as the designated representative and leader of the tribe of Manasseh, ensuring their participation in this crucial national act of worship and covenant affirmation. His offering is not merely a personal act but a communal one, signifying the devotion and commitment of the entire tribe to the Tabernacle and the God who dwells within it.

Literary Devices

Numbers 7, including verse 54, prominently employs Repetition as a primary literary device. The identical enumeration of offerings for each of the twelve tribal princes creates a powerful sense of order, thoroughness, and unity. This deliberate repetition is not merely redundant but serves to underscore the meticulous nature of God's commands and the Israelites' faithful obedience, emphasizing the communal and unified nature of their worship. The chapter also utilizes Enumeration and Cataloging, systematically listing each prince and their contributions, which reinforces the historical accuracy and the comprehensive scope of the dedication. Furthermore, the very act of offering, particularly the specific items like silver bowls, gold pans, and various animals, functions as Symbolism. These offerings symbolize the Israelites' devotion, their willingness to give their best to God, and the atonement necessary for fellowship with a holy God, foreshadowing the greater sacrifice to come.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:54, as part of the broader dedication narrative, powerfully illustrates several core theological principles. It highlights God's demand for order and precision in worship, emphasizing that true devotion is not haphazard but intentional and structured according to divine command. The participation of every tribe, represented by its prince, underscores the unity of God's people in their shared covenant relationship and their collective responsibility for maintaining the sanctuary. The valuable nature of the offerings also speaks to the principle of giving one's best to God, acknowledging His supreme authority and bountiful provision. This act of national consecration sets apart the Tabernacle as the sacred space where God's presence would dwell, teaching Israel about the holiness of God and the necessary means of approaching Him.

REFLECTION AND APPLICATION

The detailed account of the Tabernacle's dedication, culminating in the individual tribal offerings like Gamaliel's, provides timeless principles for contemporary believers. It challenges us to consider the intentionality and quality of our own worship, both individually and corporately. Just as the Israelites brought their best to God, we are called to offer our time, talents, resources, and devotion with a spirit of excellence and obedience. The unity demonstrated by the tribes, each contributing equally, reminds us of the importance of harmony and mutual contribution within the body of Christ, where every member plays a vital role in the collective worship and mission of the church. Furthermore, the meticulous adherence to God's instructions serves as a powerful reminder that true faith involves not just belief, but also diligent obedience to God's revealed Word in all areas of life, recognizing that His ways are always for our good and His glory.

Questions for Reflection

In what ways can I offer "my best" to God in my daily life, beyond just material possessions?
How does the unity of the tribes in Numbers 7 challenge or affirm the unity in my local church or Christian community?
What specific areas of my life need greater intentionality and obedience to God's Word, mirroring the meticulous dedication of the Tabernacle?

FAQ

Why is Numbers chapter 7 so repetitive in its description of the offerings?

Answer: The repetition in Numbers 7 serves several crucial purposes. Theologically, it emphasizes the absolute obedience of the tribal leaders to God's precise commands, highlighting the importance of following divine instructions meticulously. Liturgically, it underscores the unity of the twelve tribes in their worship and dedication to the Tabernacle; though distinct, they all brought identical offerings, signifying their shared commitment to Yahweh. Pedagogically, the repetition reinforces the significance and value of the Tabernacle and its service, ensuring that no detail of this foundational act of national worship is overlooked or forgotten. It also might serve as a legal record, validating each tribe's participation.

What was the significance of Gamaliel's role as "prince" (nasi)?

Answer: Gamaliel, as the "prince" (nasi) of the children of Manasseh, held a position of significant authority and representation within his tribe. The nasi was not just a figurehead but a leader responsible for the welfare and spiritual direction of his people. In the context of the Tabernacle dedication, Gamaliel's offering was not a private act but a public, representative one on behalf of the entire tribe of Manasseh. This emphasized that the dedication was a national, unified act of worship involving all the tribes, led by their appointed heads. His leadership role is further highlighted in passages like Numbers 10:23, where he is seen leading the host of Manasseh during their wilderness journeys.

Does the "eighth day" have any special meaning beyond just the sequence?

Answer: While primarily indicating the chronological sequence in the twelve-day dedication, the "eighth day" often carries symbolic significance in biblical thought. In other contexts, the eighth day marks a new beginning, completion, or a new creation. For example, circumcision occurred on the eighth day, symbolizing covenant initiation and new life (Genesis 17:12). The dedication of the Tabernacle on the eighth day for Gamaliel (and the subsequent days for others) could subtly hint at the establishment of a new era of worship and fellowship with God, a fresh start for the nation in their covenant relationship, following the initial week-long consecration.

CHRIST-CENTERED FULFILLMENT

The meticulous dedication of the Tabernacle, exemplified by Gamaliel's offering in Numbers 7:54, finds its ultimate fulfillment in Jesus Christ. The Tabernacle, with its precise construction and elaborate sacrificial system, was a shadow of the true dwelling place of God among humanity. Jesus is the true Tabernacle, the very presence of God "tabernacling" among us, full of grace and truth. The repeated offerings of the tribal princes, though valuable, were imperfect and temporary, requiring continual repetition for the atonement of sins. Christ, however, offered Himself as the perfect, once-for-all sacrifice, fulfilling all the types and shadows of the Old Testament sacrificial system. Just as Gamaliel represented his tribe in offering their best, Jesus, our great High Priest, represents all humanity, offering Himself as the spotless Lamb of God to take away the sin of the world. Through His finished work, believers become part of a spiritual house, a new temple where God's Spirit dwells, requiring no further physical dedication but rather lives offered in worship and obedience to Him who has made us holy.

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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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