What number verse is Numbers 7:60 in the Bible?

Numbers 7:60 is the 3,911th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:60 sits at position 3,911.

7:597:59

Numbers 7:60

Q: What is the significance of the "prince" in this context?

The "prince" (Hebrew: *nasi'*) in this context was a divinely appointed tribal leader, holding significant authority and representing his entire tribe. Their role in bringing the dedication offerings was not merely personal but a corporate act on behalf of the "children of Benjamin" (Numbers 7:60) and the other tribes. This highlights the communal nature of Israel's covenant relationship with God; the individual leader's offering symbolized the collective commitment and worship of the entire tribal unit. The princes were responsible for leading their people in obedience and worship, and their participation in this pivotal national event affirmed their leadership and the unity of the entire Israelite nation in consecrating the Tabernacle to the Lord.

7:617:61

Translation

King James Version

On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:

Ask

KJV (with Strong's)

On the ninth ^H8671 day ^H3117 Abidan ^H27 the son ^H1121 of Gideoni ^H1441, prince ^H5387 of the children ^H1121 of Benjamin ^H1144, offered:

Ask

Complete Jewish Bible

On the ninth day was Avidan the son of Gid'oni, leader of the descendants of Binyamin.

Ask

Berean Standard Bible

On the ninth day Abidan son of Gideoni, the leader of the Benjamites, drew near.

Ask

American Standard Version

On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin:

Ask

World English Bible Messianic

On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin

Ask

Geneva Bible (1599)

The ninth day Abidan the sonne of Gideoni prince of the children of Beniamin offered.

Ask

Young's Literal Translation

On the ninth day, the prince of the sons of Benjamin, Abidan son of Gideoni; --

Ask

Study This Verse

SUMMARY

Numbers 7:60 is a precise entry within the extensive record of the Tabernacle's dedication, meticulously detailing the offerings presented by the leaders of each Israelite tribe. This particular verse highlights the contribution made "On the ninth day" by Abidan, the son of Gideoni, who served as the prince of the tribe of Benjamin, underscoring the ordered and comprehensive nature of Israel's corporate worship and obedience to divine instruction.

CONTEXT

Literary Context: Numbers chapter 7 stands as an exceptionally detailed and repetitive account within the Pentateuch, meticulously cataloging the dedication offerings brought by the twelve tribal princes for the newly constructed Tabernacle. The chapter begins by setting the stage, describing the anointing of the Tabernacle and its furnishings, after which the princes begin to bring their offerings on twelve consecutive days. Each day's offering is identical in type and quantity, a pattern established in Numbers 7:12-17. Numbers 7:60 specifically records the offering made on the ninth day, adhering to this precise, day-by-day enumeration. The sheer repetition throughout Numbers 7 serves to emphasize the thoroughness of the dedication, the unity of the tribes in worship, and the Israelites' exact adherence to God's commands regarding the establishment of His dwelling place among them.
Historical & Cultural Context: The events of Numbers 7 unfold shortly after the Tabernacle's completion and anointing, marking a pivotal moment in Israel's wilderness journey. Following their exodus from Egypt and the reception of the Law at Mount Sinai, the construction of the Tabernacle (as commanded in Exodus 25) provided a tangible symbol of God's presence among His people. The offerings described in this chapter were not merely gifts but prescribed acts of worship and dedication, signifying Israel's covenant faithfulness and their willingness to consecrate their resources to the Lord. The role of the "prince" (Hebrew: nasi') was crucial; these were not just wealthy individuals but divinely appointed tribal leaders, representing their entire clan in this significant act of national worship. The meticulous recording of each offering underscores the sanctity of the Tabernacle and the importance of order and obedience in Israelite worship, establishing precedents for their future communal life and religious practices.
Key Themes: Numbers 7:60 contributes to several major theological and narrative themes prevalent in the book of Numbers and the Pentateuch. Firstly, it highlights the theme of divine order and meticulous obedience, as seen in the precise instructions for the Tabernacle's construction and its subsequent dedication. Secondly, it underscores the theme of corporate worship and national unity, demonstrating how each tribe, through its appointed leader, participated equally in consecrating the Tabernacle, symbolizing their collective commitment to God and His covenant. This communal dedication is a foundational aspect of Israel's identity as God's chosen people, as previously established in the giving of the Law at Mount Sinai. Finally, the act of generous and prescribed offering is central, emphasizing that true worship involves bringing one's best to the Lord in accordance with His commands, a principle foundational to the sacrificial system detailed in Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

Abidan (Hebrew, 'Ăbîydân', H27): Meaning "father of judgment" or "my father is judge." In ancient Israelite culture, names often carried significant meaning, reflecting family heritage, hopes, or characteristics. Abidan's name suggests a lineage or personal quality associated with justice or discernment, fitting for a tribal leader who would have been involved in adjudicating disputes and leading his people.
Gideoni (Hebrew, Gidʻônî', H1441): Meaning "warlike" or "hewer." This name, similar to the famous judge Gideon, implies strength, determination, or one who cuts down obstacles. As Abidan's father, Gideoni's name would have been part of Abidan's identity and lineage, perhaps signifying a strong, decisive family line within the tribe of Benjamin, a tribe known for its martial prowess (Judges 20).
Prince (Hebrew, nâsîyʼ', H5387): This term designates an "exalted one," a tribal leader, chief, or chieftain. The nasi' held a position of significant authority and responsibility, representing his tribe in matters of national importance, particularly in religious and civic affairs. Their participation in the Tabernacle dedication was not merely individual but a corporate act on behalf of the entire tribe of Benjamin, affirming their collective commitment to God and the covenant.

Verse Breakdown

"On the ninth day": This phrase emphasizes the precise, sequential, and ordered nature of the Tabernacle's dedication ceremony. It highlights God's meticulousness and the Israelites' faithful adherence to a divinely ordained schedule, demonstrating the importance of order in worship and the fulfillment of every commanded detail, reinforcing the theme of obedience.
"Abidan the son of Gideoni": This identifies the specific individual making the offering and his paternal lineage. This genealogical detail underscores the tribal structure of Israel and the importance of family identity and representation within the nation's spiritual and social life. It connects the individual act to the broader communal identity, ensuring that each tribe's contribution is explicitly recorded.
"prince of the children of Benjamin": This clause explicitly states Abidan's leadership role and the specific tribe he represents. It signifies that this offering was not a private act but a public, representative act on behalf of the entire tribe of Benjamin, affirming their participation in the national dedication of God's dwelling place and their unity with the other tribes.
"[offered]:" The bracketed "offered" in the KJV indicates that this verb is implied from the preceding context of the chapter. The full details of the offering (silver chargers, a silver bowl, a gold spoon, various animals for burnt, sin, and peace offerings) are consistently repeated for each prince from Numbers 7:12-17 onwards. This ellipsis highlights the repetitive nature of the chapter, where the specific details of the offering are understood to be identical to those previously listed, underscoring the uniformity and completeness of the dedication.

Literary Devices

The most prominent literary device in Numbers 7, and thus implicitly in Numbers 7:60, is Repetition. The identical listing of offerings for each of the twelve tribal princes over twelve consecutive days serves to emphasize the thoroughness of the dedication, the unity of the tribes in their worship, and the Israelites' precise obedience to God's commands. This repetition also functions as a form of Enumeration or Cataloging, meticulously documenting every detail to underscore the divine order and the significance of the event. The use of the bracketed "[offered]" is an example of Ellipsis or Implied Action, where the verb is understood from the established pattern, contributing to the chapter's repetitive yet efficient structure. This stylistic choice draws the reader's attention to the consistency of the offerings and the collective nature of the dedication.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:60, as part of the larger dedication narrative, powerfully illustrates several core theological themes: the importance of obedience to divine command, the beauty of unity in communal worship, and the principle of generous, willing sacrifice. The meticulous detail reflects God's own character—His orderliness and His expectation of precise adherence to His instructions for worship. It also highlights the corporate nature of Israel's relationship with God; the dedication was a national, not merely individual, act of devotion, affirming God's dwelling among His people and their commitment to His covenant. The offerings, though material, were outward expressions of an inward posture of reverence and submission, setting the standard for how Israel was to approach their holy God.

REFLECTION AND APPLICATION

Numbers 7:60, despite its seemingly mundane detail, offers profound insights for contemporary faith. It reminds us that faithfulness to God is often expressed not in grand, singular gestures, but in consistent, sometimes repetitive, acts of obedience and worship. Just as Abidan and the other princes faithfully brought their prescribed offerings day after day, our spiritual lives are built upon consistent disciplines like prayer, Bible reading, corporate worship, and acts of service. This verse also underscores the value of communal contribution; every member and leader has a vital role to play in the collective worship and work of God's people, contributing their part for the greater good of the body of Christ. Furthermore, the lavishness and precision of these ancient offerings challenge us to consider the heart behind our own giving and devotion. Are we offering our "best" to God, not out of mere obligation, but out of a cheerful and devoted heart that recognizes His supreme worth and His constant presence among us?

Questions for Reflection

How does the meticulous detail of Numbers 7 encourage us in our own acts of worship and service, particularly in those areas that might seem routine or repetitive?
In what ways can we, as individuals and as a community, demonstrate a unified and willing heart in our devotion and contributions to God's work today?
What does the principle of "faithfulness in routine" look like in your daily spiritual disciplines, and how can you cultivate a more intentional approach to them?

FAQ

Why is so much detail given to these offerings in Numbers 7?

Answer: The extensive detail in Numbers 7 serves multiple crucial purposes. Firstly, it underscores the immense importance of the Tabernacle as God's dwelling place among His people, signifying the establishment of a sacred space for covenant relationship. Secondly, it demonstrates Israel's complete and precise obedience to God's commands regarding the Tabernacle's construction and dedication, affirming their faithfulness to the covenant. This meticulous record-keeping reflects God's own attention to detail and His desire for order in worship, as seen in the specific instructions for offerings throughout Leviticus 1-7. Finally, the repetition and detail emphasize the unity of the twelve tribes, each participating equally and identically in this national act of worship, solidifying their collective identity under God. The dedication was a foundational event, marking the transition from construction to active worship and the continual presence of God with His people as they journeyed through the wilderness, as depicted in Exodus 40.

What is the significance of the "prince" in this context?

Answer: The "prince" (Hebrew: nasi') in this context was a divinely appointed tribal leader, holding significant authority and representing his entire tribe. Their role in bringing the dedication offerings was not merely personal but a corporate act on behalf of the "children of Benjamin" (Numbers 7:60) and the other tribes. This highlights the communal nature of Israel's covenant relationship with God; the individual leader's offering symbolized the collective commitment and worship of the entire tribal unit. The princes were responsible for leading their people in obedience and worship, and their participation in this pivotal national event affirmed their leadership and the unity of the entire Israelite nation in consecrating the Tabernacle to the Lord.

CHRIST-CENTERED FULFILLMENT

Numbers 7:60, and the entire chapter detailing the Tabernacle's dedication, finds its ultimate and profound fulfillment in Jesus Christ. The Tabernacle itself, where God condescended to dwell among His people, was a temporary shadow pointing to the eternal reality of God dwelling among humanity in the person of Jesus, who is "Immanuel," "God with us" (Matthew 1:23). Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21), revealing Himself as the true and ultimate dwelling place of God. The meticulous offerings of the tribal princes, though prescribed and valuable, were imperfect and temporary, pointing forward to the perfect, once-for-all sacrifice of Christ, who offered Himself without blemish to God, thereby perfecting those who are sanctified (Hebrews 10:10 and Hebrews 9:14). The unity of the tribes in their offerings foreshadows the unity of believers, the Church, who are now living stones built into a spiritual house, a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2:5). Thus, Abidan's obedient offering on the ninth day ultimately directs our gaze to the perfect obedience and complete sacrifice of Christ, through whom we now have access to God's presence and can offer true worship.

Copy as

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.

Copy as

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.

Copy as

Continue studying Numbers 7:60 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.