What number verse is Numbers 7:58 in the Bible?

Numbers 7:58 is the 3,909th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:58 sits at position 3,909.

7:577:57

Numbers 7:58

Q: What was the primary purpose of the "sin offering" in the Old Testament?

The primary purpose of the "sin offering" (Hebrew: *chaṭṭâʾâh*) was to make atonement for unintentional sins or ritual impurities that rendered an individual or the community ceremonially unclean. It was not typically for deliberate, high-handed sins (which often required restitution or carried the death penalty), but rather for errors, oversights, or states of defilement (like touching a dead body or having certain bodily discharges) that inadvertently separated a person from God's holy presence or the community of worship. The offering served to cleanse the defilement and restore the worshiper to a state of ritual purity, allowing them to remain in fellowship with a holy God. Detailed instructions for these offerings are found in Leviticus chapter 4.

7:597:59

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

One ^H259 kid ^H8163 of the goats ^H5795 for a sin offering ^H2403:

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering;

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In the KJVVerse 3,909 of 31,102

Study This Verse

SUMMARY

Numbers 7:58, specifying "One kid of the goats for a sin offering," is a seemingly minor detail embedded within the extensive record of the Tabernacle's dedication. Yet, this concise phrase encapsulates a profound theological truth: even amidst the joyous culmination of God's dwelling among His people, the pervasive reality of human sin necessitated a divinely appointed provision for atonement and purification. It underscores God's absolute holiness and the Israelites' perpetual need for ritual cleansing to maintain fellowship with Him.

CONTEXT

Literary Context: Numbers chapter 7 provides a meticulous, day-by-day account of the dedication offerings brought by each of the twelve tribal leaders for the newly completed and consecrated Tabernacle. Following the detailed instructions for its construction and furnishing in Exodus 25-40, this chapter marks a pivotal moment where the physical structure becomes fully operational as the center of Israelite worship. Each leader's contribution was identical, consisting of wagons, oxen, and an elaborate array of gold and silver vessels, along with specific animals for burnt offerings, grain offerings, peace offerings, and sin offerings. Numbers 7:58, specifically mentioning the "kid of the goats for a sin offering," is part of Ahiezer's offering on the ninth day, representing the tribe of Dan. The striking repetition of this precise offering across all twelve tribal contributions (Numbers 7:17, Numbers 7:23, etc.) serves to emphasize its mandatory nature and the universal, ongoing need for purification within the entire community, even during such a significant and celebratory national event.
Historical & Cultural Context: The dedication of the Tabernacle was a monumental event in Israel's wilderness journey, symbolizing God's tangible presence dwelling in their midst, fulfilling His covenant promise. This sacred structure served as the focal point for worship, sacrifice, and divine revelation, distinguishing Israel from all other nations. In the broader ancient Near Eastern context, various cultures practiced offerings to their deities for diverse reasons, including appeasement, thanksgiving, or seeking favor. However, the Israelite sacrificial system, meticulously detailed in the Torah (especially Leviticus 1-7), was uniquely prescribed by Yahweh. It was not merely a cultural ritual but a divinely ordained system designed to teach profound truths about sin, holiness, and atonement. The inclusion of the chaṭṭāʾṯ (sin offering) was particularly crucial. Unlike offerings for fellowship or devotion, the sin offering specifically addressed unintentional sins or ritual impurities that rendered an individual or the community ceremonially unclean, thereby hindering their access to a holy God. This practice was foundational for maintaining the purity necessary for God's presence to remain among them, as His holiness could not tolerate any defilement.
Key Themes: The inclusion of the sin offering in Numbers 7:58 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch as a whole. Foremost is the theme of God's Absolute Holiness and His demand for purity from His people. The Tabernacle, as God's dwelling place, necessitated an unblemished environment, highlighting that access to Him is always on His terms, not humanity's. This leads directly to the theme of Human Sinfulness and Imperfection, even among those dedicated to God. The repeated sin offering underscores that even unintentional transgressions or ritual impurities create a barrier between a holy God and His people, demonstrating the pervasive nature of sin (Romans 3:23). Consequently, the verse also emphasizes Divine Provision for Atonement and Cleansing. God, in His grace, provided a means for His people to be cleansed and restored to fellowship, demonstrating His desire for relationship despite their failings. This system of atonement through sacrifice is a foundational element of the covenant relationship, pointing forward to the ultimate provision for sin. The meticulous detail and repetition also highlight the theme of Order and Obedience, as the Israelites were to follow God's precise instructions for worship and community life, reinforcing the importance of adhering to divine commands for the maintenance of the covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): This numeral signifies unity and singularity. In this context, "one" emphasizes the specific, prescribed number of animals required for this particular offering. It highlights the precision of God's commands and the exactness with which the offerings were to be made, underscoring that the sacrificial system was not arbitrary but meticulously detailed by divine instruction, ensuring uniformity and adherence to the covenant requirements for all tribal leaders.
Kid (Hebrew, sâʻîyr', H8163): This term refers to a young male goat, often described as "hairy" or "shaggy." This specific animal was frequently prescribed for sin offerings, particularly for leaders or for the community in certain circumstances, as seen in Leviticus 4. The choice of a "kid of the goats" was not random but part of the divinely ordained sacrificial typology, representing an unblemished, innocent substitute whose life would be given to atone for sin and ritual impurity. Its youth implies a certain purity and value, making it an appropriate offering.
Sin Offering (Hebrew, chaṭṭâʼâh', H2403): This profoundly significant Hebrew term (חַטָּאת, chaṭṭâʼâh) literally means "to miss the mark" or "to err," but in the context of the Israelite sacrificial system, it denotes a specific animal sacrifice designed to atone for unintentional sins or ritual impurities. This offering was not primarily for deliberate, high-handed sins (which often carried severe penalties), but for transgressions committed unknowingly, or for states of ceremonial uncleanness that prevented an individual or the community from accessing God's holy presence. The chaṭṭâʼâh served to cleanse the defilement caused by sin, restoring the worshiper to a state of ritual purity and enabling them to remain in fellowship with a holy God. Its inclusion here underscores the absolute holiness of God and the pervasive nature of sin, even in its unintentional forms, which required divine provision for its removal.

Verse Breakdown

"One kid of the goats": This phrase precisely identifies the animal required for the offering. The "kid of the goats" (שָׂעִיר עִזִּים, sâʻîyr ʻizzîm) refers to a young male goat, a specific type of animal frequently designated for sin offerings in the Mosaic Law (e.g., Leviticus 4:23). The singularity ("One") emphasizes the exactness of God's commands and the uniformity of the offerings presented by each tribal leader, highlighting the meticulous adherence to divine instruction required for proper worship and atonement.
"for a sin offering": This crucial phrase (לְחַטָּאת, lĕ-ḥaṭṭāʾṯ) explicitly states the purpose of this particular animal sacrifice. It was designated to serve as the vehicle for atonement, specifically to cleanse from ritual impurity or unintentional sin. Its inclusion alongside burnt offerings (for general atonement and devotion) and peace offerings (for fellowship and thanksgiving) within the dedication ceremony underscores the multifaceted nature of Israelite worship, where the paramount need for purification was always present, even during acts of celebration and dedication. This detail powerfully emphasizes that access to God's presence was always predicated on His terms, which included a provision for dealing with the defilement of sin.

Literary Devices

Numbers 7:58, though concise, is rich in its participation in several significant literary devices within its broader context. The most prominent is Repetition, as the exact same offering, including "one kid of the goats for a sin offering," is meticulously listed for each of the twelve tribal leaders throughout Numbers chapter 7. This sustained repetition serves to emphasize the uniformity of the offerings, the comprehensive nature of the dedication, and the universal requirement for atonement across all tribes, reinforcing the idea that sin's defilement affects everyone and requires a consistent divine provision. Furthermore, the "kid of the goats" functions as Symbolism, representing the innocent substitute whose life is given to cleanse sin and impurity. This animal, without blemish, symbolically bears the defilement of the offerer, allowing for their ritual purification and restoration to a state of ceremonial cleanness. Finally, the entire system of sin offerings, including the one mentioned here, operates as Typology. These temporary, animal sacrifices serve as a prefigurement or "type" pointing forward to the ultimate, perfect, and once-for-all sacrifice of Jesus Christ, the true "Lamb of God" who would definitively take away the sin of the world, fulfilling the symbolic cleansing in a real and eternal way.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:58, in its simple declaration of a "kid of the goats for a sin offering," encapsulates profound theological truths central to the Old Covenant and foundational to understanding the New. It underscores the absolute holiness of God, who cannot tolerate sin in His presence, and the pervasive reality of human sinfulness, which necessitates a divinely appointed means of atonement. Even during a joyous dedication, the requirement for a sin offering highlights that all access to God is on His terms, through a provision for cleansing. This constant need for purification, met through the shedding of innocent blood, powerfully foreshadows the ultimate, perfect sacrifice that would fully satisfy God's righteous demands and provide eternal redemption. It teaches that true worship and fellowship with God are impossible without first addressing the barrier of sin through His gracious provision.

Leviticus 4:27-31 - Details the specific procedures and requirements for a sin offering for a common person, often involving a female goat or lamb, reinforcing the purpose of atonement for unintentional sins and the means of cleansing.
Hebrews 9:22 - Declares the foundational principle that "without shedding of blood there is no remission," directly connecting the Old Testament sacrificial system, including the sin offering, to the necessity of Christ's blood for ultimate and complete forgiveness of sins.
2 Corinthians 5:21 - Reveals the New Testament fulfillment, stating that God "made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him," portraying Christ as the ultimate, perfect sin offering who bore our transgressions.

REFLECTION AND APPLICATION

Numbers 7:58, though seemingly an obscure detail in an ancient ritual, serves as a timeless reminder of the gravity of sin and the graciousness of God's provision for it. It teaches us that sin, in any form—whether intentional or unintentional, known or unknown—creates a barrier between humanity and a holy God. The constant, repeated need for a sin offering in the Old Testament system should impress upon us the pervasive nature of our own fallenness and the absolute necessity of atonement. It reveals that even our best efforts and most dedicated acts of worship are tainted by imperfection, requiring divine intervention. For believers today, this verse powerfully directs our gaze to the completed, once-for-all work of Christ. The temporary, repeated sacrifices of animals pointed to the one, perfect sacrifice of Jesus, who became our ultimate "sin offering." This profound truth should evoke deep gratitude, compelling us to live in light of such magnificent redemption, striving for holiness not to earn salvation, but in joyful response to the One who has already secured it for us. It calls us to a life of ongoing repentance and reliance on Christ's finished work, recognizing that our access to God is solely through His perfect sacrifice.

Questions for Reflection

How does the repeated requirement for a sin offering in Numbers 7 challenge my understanding of sin's pervasiveness, even in seemingly "good" or "spiritual" contexts?
In what ways does this Old Testament practice illuminate the depth of God's holiness and His unwavering demand for purity from His people?
How does understanding the purpose of the "kid of the goats for a sin offering" deepen my appreciation for Jesus Christ as the ultimate, perfect sacrifice for sin?

FAQ

What was the primary purpose of the "sin offering" in the Old Testament?

Answer: The primary purpose of the "sin offering" (Hebrew: chaṭṭâʾâh) was to make atonement for unintentional sins or ritual impurities that rendered an individual or the community ceremonially unclean. It was not typically for deliberate, high-handed sins (which often required restitution or carried the death penalty), but rather for errors, oversights, or states of defilement (like touching a dead body or having certain bodily discharges) that inadvertently separated a person from God's holy presence or the community of worship. The offering served to cleanse the defilement and restore the worshiper to a state of ritual purity, allowing them to remain in fellowship with a holy God. Detailed instructions for these offerings are found in Leviticus chapter 4.

Why was a sin offering required even during a joyous event like the dedication of the Tabernacle?

Answer: The requirement for a sin offering during the Tabernacle's dedication, as seen in Numbers 7:58, underscores the pervasive nature of sin and the absolute holiness of God. Even in moments of great spiritual celebration and obedience, the Israelites, as fallen human beings, were still prone to unintentional sin and ritual impurity. God's presence in the Tabernacle demanded absolute purity. The sin offering served as a constant reminder that access to God was always on His terms, and that even joyous acts of worship required a prior cleansing from sin to be acceptable. It taught them that sin, in any form, creates a barrier that only God's prescribed provision can remove, highlighting His unwavering demand for holiness in His presence.

CHRIST-CENTERED FULFILLMENT

The "kid of the goats for a sin offering" in Numbers 7:58, a seemingly minor detail within the grand dedication of the Tabernacle, finds its profound and ultimate fulfillment in Jesus Christ. The repeated, temporary nature of these animal sacrifices in the Old Covenant pointed forward to a greater, once-for-all sacrifice that would truly and eternally deal with the problem of sin. Jesus, as the perfect and spotless Lamb of God, became the definitive chaṭṭâʾâh—the ultimate sin offering—who "knew no sin, yet was made sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21). His death on the cross was not merely a ritual cleansing but a complete propitiation, fully satisfying God's righteous wrath against sin and providing eternal redemption for all who believe (Romans 3:25). Unlike the Levitical priests who had to offer sacrifices daily, Christ "entered the Most Holy Place once for all by His own blood, having obtained eternal redemption" (Hebrews 9:12). Therefore, the humble kid of the goats in Numbers 7:58 serves as a powerful type, directing our worship and gratitude to the Lord Jesus, whose perfect sacrifice has forever removed the barrier of sin, granting us confident and unhindered access to the very throne of grace (Hebrews 4:16).

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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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