What number verse is Numbers 7:65 in the Bible?

Numbers 7:65 is the 3,916th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:65 sits at position 3,916.

7:647:64

Numbers 7:65

Q: What was the significance of the "peace offering" in ancient Israelite worship?

The peace offering (zevahim sh'lamim) was one of the primary categories of sacrifice in ancient Israel, distinct from burnt offerings or sin offerings. Its significance lay primarily in fostering and celebrating a state of shalom—wholeness, peace, and well-being—between the offerer and God, and within the community. It was typically offered as an expression of thanksgiving, the fulfillment of a vow, or a freewill offering. A unique characteristic was that after portions were given to God (fat, kidneys) and the priests (breast, right thigh), the remainder of the animal was returned to the offerer to be consumed in a celebratory communal meal with family and friends. This shared meal symbolized fellowship, reconciliation, and joyous communion in the presence of God, emphasizing the relational aspect of Israelite worship. The laws governing these offerings are detailed in Leviticus 3.

Q: Who was Abidan the son of Gideoni, and what was his role?

Abidan the son of Gideoni was the designated leader (nasi') of the tribe of Benjamin during the wilderness wanderings. His name appears in the tribal census in Numbers 1:11 and again in Numbers 2:22, where he is listed as the leader of the Benjaminite camp. As a tribal leader, Abidan held a significant position of authority and representation, responsible for the welfare and spiritual guidance of his tribe. In Numbers 7, his role was to present the offerings on behalf of the tribe of Benjamin for the dedication of the Tabernacle, demonstrating his leadership in spiritual matters and his responsibility to lead his people in worship and obedience to God's commands. His participation underscored the organized and hierarchical structure of Israelite society at that time.

7:667:66

Translation

King James Version

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.

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KJV (with Strong's)

And for a sacrifice ^H2077 of peace offerings ^H8002, two ^H8147 oxen ^H1241, five ^H2568 rams ^H352, five ^H2568 he goats ^H6260, five ^H2568 lambs ^H3532 of the first ^H1121 year ^H8141: this was the offering ^H7133 of Abidan ^H27 the son ^H1121 of Gideoni ^H1441.

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Complete Jewish Bible

and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Avidan the son of Gid'oni.

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Berean Standard Bible

and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan son of Gideoni.

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American Standard Version

and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Abidan the son of Gideoni.

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World English Bible Messianic

and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni.

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Geneva Bible (1599)

And for a peace offring, two bullockes, fiue rammes, fiue hee goates, fiue lambes of a yeere olde: this was the offring of Abidan the sonne of Gideoni.

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Young's Literal Translation

and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this is the offering of Abidan son of Gideoni.

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In the KJVVerse 3,916 of 31,102

Study This Verse

SUMMARY

Numbers 7:65 meticulously concludes the detailed account of the peace offerings presented by Abidan the son of Gideoni, the leader of the tribe of Benjamin, during the momentous dedication of the newly consecrated Tabernacle. This verse specifically enumerates the substantial animal contributions—two oxen, five rams, five he-goats, and five lambs of the first year—designated for the peace offerings, underscoring the profound generosity, spiritual devotion, and communal significance inherent in the worship practices of ancient Israel.

CONTEXT

Literary Context: Numbers chapter 7 stands as a unique and extensive record within the Pentateuch, dedicating an entire chapter to the offerings brought by the twelve tribal leaders for the dedication of the Tabernacle. This follows the detailed instructions for the Tabernacle's construction and its completion and consecration, as recorded in Exodus 40:33. Each leader presented identical gifts for the Tabernacle service and specific animal sacrifices over twelve consecutive days. Numbers 7:60-65 specifically details Abidan's offering, presented on the ninth day, providing a precise inventory of his contribution, culminating in the listing of the peace offerings in verse 65. This systematic enumeration emphasizes the divine order, unity, and collective commitment of the Israelite tribes to their newly established central place of worship.
Historical & Cultural Context: The setting for Numbers 7 is the wilderness journey of the Israelites, shortly after their exodus from Egypt and the reception of the Law at Mount Sinai. The Tabernacle, now completed and consecrated, represented the tangible presence of God among His people, serving as the focal point for their worship and communal life. The dedication ceremony was a pivotal moment, marking the formal inauguration of this sacred space. The peace offering (Hebrew: zevahim sh'lamim), as outlined in Leviticus 3, was distinct from other sacrifices. Unlike burnt offerings (wholly consumed) or sin offerings (atoning for sin), the peace offering allowed for a portion of the animal to be returned to the offerer and shared in a communal meal with priests and family. This meal symbolized fellowship, gratitude, and the establishment of shalom (wholeness, peace, well-being) between God and His people, and among the people themselves. Abidan, as a tribal leader, represented his entire tribe, and his generous offering reflected the collective devotion and the importance placed on maintaining a right relationship with God.
Key Themes: Numbers 7:65 contributes significantly to several key themes pervasive throughout the book of Numbers and the Pentateuch. The theme of Divine Order is paramount, evident in the meticulous enumeration of each leader's identical offerings, reflecting God's precise instructions for worship and the structured organization of Israelite society. Unity and Corporate Worship are highlighted as all twelve tribes participate equally in the Tabernacle's dedication, demonstrating their collective allegiance to Yahweh and their shared identity as His covenant people. The substantial nature of the offerings underscores the theme of Generosity and Devotion, emphasizing the giving of one's best in service to God. Most profoundly, the focus on the peace offering itself reinforces the theme of Shalom and Fellowship, illustrating God's desire for harmonious communion with His people, a relationship characterized by gratitude and celebration, as detailed in the laws of sacrifice found in Leviticus 7.

EXPOSITION AND ANALYSIS

Key Word Analysis

Peace offerings (Hebrew, shelem', H8002): Derived from the root שָׁלַם (shalom), meaning "peace," "completeness," "wholeness," or "well-being." As per H8002, this refers to a "requital, i.e. a (voluntary) sacrifice in thanks; peace offering." These sacrifices were not primarily for atonement but were expressions of thanksgiving, fulfillment of vows, or freewill offerings. A unique aspect was the communal meal shared by the offerer, priests, and sometimes others, symbolizing a state of reconciliation and fellowship with God and fellow Israelites. It represented a celebration of the holistic well-being experienced in God's presence.
Offering (Hebrew, qorbân', H7133): As per H7133, this general term for a sacrifice or gift literally means "something brought near the altar, i.e. a sacrificial present; oblation, that is offered, offering." It signifies something presented to God, emphasizing the act of drawing close to the Divine through worship and sacrifice. In this context, it highlights Abidan's act of bringing a substantial gift to God's dwelling place, a tangible expression of devotion.
Oxen (Hebrew, bâqâr', H1241): As per H1241, this term refers to "beef cattle or an animal of the ox family of either gender (as used for plowing); collectively, a herd." Oxen were highly valuable animals in ancient Israel, serving as beasts of burden, sources of food, and significant sacrificial animals. Their inclusion in such large numbers for the peace offering underscores the immense value and cost associated with the dedication of the Tabernacle and the generosity of the tribal leaders in contributing their most prized possessions to God's service.

Verse Breakdown

"And for a sacrifice of peace offerings": This opening phrase immediately specifies the category and purpose of the animals enumerated, identifying them as zevach shelamim. This type of offering was unique in its emphasis on communion and fellowship with God, often accompanied by a celebratory meal shared by the offerer and others, symbolizing a state of peace and well-being with the Divine.
"two oxen, five rams, five he goats, five lambs of the first year": This detailed enumeration provides a precise inventory of the animals contributed. The quantity—two oxen and fifteen smaller animals—is substantial, highlighting the generosity and wealth of the tribe of Benjamin through its leader, Abidan. The specification "lambs of the first year" denotes animals that were young, unblemished, and therefore considered pure and ideal for sacrifice, signifying the giving of the best and most valuable to God.
"this [was] the offering of Abidan the son of Gideoni": This concluding clause serves as an emphatic attribution, linking the specific list of offerings directly to Abidan, the designated leader (nasi') of the tribe of Benjamin. It reinforces the meticulous record-keeping inherent in the Mosaic law and the systematic nature of the Tabernacle dedication, where each tribal leader presented an identical set of gifts, ensuring unity, accountability, and equal participation in this sacred communal event.

Literary Devices

Numbers 7:65, within its broader context, employs several significant literary devices. Enumeration or Cataloging is prominent, as the verse precisely lists the specific animals for the peace offering. This meticulous detailing, repeated for each tribal leader throughout Numbers 7, emphasizes the divine order, precision, and thoroughness required in Israelite worship. The Repetition of identical offerings from each tribal leader across the chapter reinforces the overarching theme of unity and collective devotion, demonstrating that despite tribal distinctions, all Israel participated equally in consecrating the Tabernacle. Furthermore, the animals themselves, particularly the "lambs of the first year," carry rich Symbolism of purity, innocence, and unblemished sacrifice, essential for approaching a holy God. The entire act of offering the peace sacrifice is deeply Symbolic of the desired state of shalom—wholeness, peace, and harmonious communion—between God and His people, a state celebrated and affirmed through the shared meal.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:65, through its focus on the peace offering, profoundly illustrates the Israelite understanding of communion with God. These offerings were not merely transactional but deeply relational, designed to foster and celebrate a state of shalom—wholeness, peace, and well-being—between the worshiper and Yahweh, and within the community. The shared meal aspect of the peace offering underscored the intimacy and fellowship that God desired with His people, a relationship characterized by gratitude, reconciliation, and joyous celebration. This ancient practice, a tangible expression of a covenant relationship, foreshadows the ultimate peace and reconciliation offered through Christ, who perfectly embodies and provides true shalom for all who believe.

REFLECTION AND APPLICATION

The meticulous generosity of Abidan's offering for the Tabernacle's dedication, particularly the substantial peace offerings, provides a timeless model for our own approach to worship and spiritual life. It challenges us to consider the quality and quantity of our "offerings" to God—not just financially, but also our time, talents, and heartfelt devotion. Just as the peace offering fostered communion and celebrated shalom between God and His people, so too should our spiritual practices and communal gatherings aim to deepen our fellowship with God and with one another. We are called to pursue holistic well-being, a state of shalom in all aspects of our lives, recognizing that true peace is found in a right relationship with our Creator and within the community of faith. This ancient ritual reminds us that worship is not merely an obligation but a joyous opportunity to draw near to God and celebrate His presence among us, reflecting a heart of gratitude and a desire for harmonious relationship.

Questions for Reflection

How does Abidan's generous and specific offering challenge my personal understanding and practice of giving in worship today?
In what ways can I more intentionally cultivate "shalom"—wholeness and harmonious relationships—within my own life and within my faith community?
Considering the communal meal aspect of the peace offering, how can I better prioritize and participate in fellowship that strengthens bonds with God and fellow believers?

FAQ

What was the significance of the "peace offering" in ancient Israelite worship?

Answer: The peace offering (zevahim sh'lamim) was one of the primary categories of sacrifice in ancient Israel, distinct from burnt offerings or sin offerings. Its significance lay primarily in fostering and celebrating a state of shalom—wholeness, peace, and well-being—between the offerer and God, and within the community. It was typically offered as an expression of thanksgiving, the fulfillment of a vow, or a freewill offering. A unique characteristic was that after portions were given to God (fat, kidneys) and the priests (breast, right thigh), the remainder of the animal was returned to the offerer to be consumed in a celebratory communal meal with family and friends. This shared meal symbolized fellowship, reconciliation, and joyous communion in the presence of God, emphasizing the relational aspect of Israelite worship. The laws governing these offerings are detailed in Leviticus 3.

Why were the offerings from each tribal leader, including Abidan's, so similar and extensive?

Answer: The meticulous record in Numbers 7, detailing identical offerings from each of the twelve tribal leaders, underscores several key points. First, it emphasized the unity and solidarity of the Israelite tribes in their collective devotion to God and the Tabernacle. Despite their distinct tribal identities, they were united in their worship and purpose. Second, the uniformity reflected the divine order and precision required in sacred service; God's instructions were to be followed exactly, demonstrating obedience and reverence. Third, the sheer extensiveness of the offerings, as seen in Abidan's contribution of multiple animals for peace offerings alone, highlighted the immense value placed on the Tabernacle's dedication and the generosity expected in approaching God. It symbolized the giving of their best, reflecting the abundance of God's provision and the people's grateful response.

Who was Abidan the son of Gideoni, and what was his role?

Answer: Abidan the son of Gideoni was the designated leader (nasi') of the tribe of Benjamin during the wilderness wanderings. His name appears in the tribal census in Numbers 1:11 and again in Numbers 2:22, where he is listed as the leader of the Benjaminite camp. As a tribal leader, Abidan held a significant position of authority and representation, responsible for the welfare and spiritual guidance of his tribe. In Numbers 7, his role was to present the offerings on behalf of the tribe of Benjamin for the dedication of the Tabernacle, demonstrating his leadership in spiritual matters and his responsibility to lead his people in worship and obedience to God's commands. His participation underscored the organized and hierarchical structure of Israelite society at that time.

CHRIST-CENTERED FULFILLMENT

The peace offering of Numbers 7:65, with its emphasis on shalom and communion, finds its ultimate and perfect fulfillment in Jesus Christ. The ancient ritual, which allowed for a shared meal symbolizing reconciliation and fellowship with God, was a shadow of the profound peace that Christ's sacrifice would achieve. He is our true and final "peace offering," for through His atoning work on the cross, He has reconciled us to God, breaking down the wall of hostility that separated humanity from its Creator (as beautifully articulated in Ephesians 2:14). The peace that the Old Testament worshiper sought to establish through the shelamim is now freely and fully granted to all who believe in Christ, who is our peace (Romans 5:1). His single, perfect offering has forever sanctified those who are made holy, making repeated sacrifices unnecessary (Hebrews 10:10). Furthermore, the communal meal aspect of the peace offering is powerfully echoed in the New Covenant through the Lord's Supper, where believers partake in a meal that symbolizes their ongoing fellowship with Christ and with one another, celebrating the peace and communion secured by His body and blood. Through Him, we now have true fellowship with the Father and with His Son, Jesus Christ (1 John 1:3), a fellowship that surpasses anything achieved through the Old Testament sacrifices.

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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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