What number verse is Numbers 7:67 in the Bible?

Numbers 7:67 is the 3,918th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:67 sits at position 3,918.

Translation

King James Version

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:

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KJV (with Strong's)

His offering ^H7133 was one ^H259 silver ^H3701 charger ^H7086, the weight ^H4948 whereof was an hundred ^H3967 and thirty ^H7970 shekels, one ^H259 silver ^H3701 bowl ^H4219 of seventy ^H7657 shekels ^H8255, after the shekel ^H8255 of the sanctuary ^H6944; both ^H8147 of them full ^H4392 of fine flour ^H5560 mingled ^H1101 with oil ^H8081 for a meat offering ^H4503:

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Complete Jewish Bible

He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering;

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Berean Standard Bible

His offering was one silver platter weighing a hundred and thirty shekels, and one silver bowl weighing seventy shekels, both according to the sanctuary shekel and filled with fine flour mixed with oil for a grain offering;

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American Standard Version

his oblation was one silver platter, the weight whereof was a 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 meal-offering;

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World English Bible Messianic

gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

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Geneva Bible (1599)

His offring was a siluer charger of an hundreth and thirtie shekels weight, a siluer boule of seuentie shekels, after the shekel of the Sanctuarie, both full of fine floure, mingled with oyle, for a meate offring,

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Young's Literal Translation

his offering is one silver dish, its weight a hundred and thirty shekels ; one silver bowl of seventy shekels, by the shekel of the sanctuary, both of them full of flour mixed with oil, for a present;

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In the KJVVerse 3,918 of 31,102

Study This Verse

SUMMARY

Numbers 7:67 meticulously records the offering presented by Ahiezer, the prince of the tribe of Dan, on the tenth day of the Tabernacle's dedication. This specific verse details a substantial silver charger weighing 130 shekels and a silver bowl of 70 shekels, both measured by the precise "shekel of the sanctuary." These precious vessels were filled with fine flour mingled with oil, designated as a grain offering. This offering, identical to those presented by the other tribal leaders, underscores the unity, obedience, and communal devotion of Israel in consecrating the newly constructed dwelling place of God, highlighting the divine expectation of precision and generosity in worship.

CONTEXT

Literary Context: Numbers 7:67 is embedded within a lengthy and highly structured chapter that exhaustively details the dedication offerings brought by each of the twelve tribal leaders for the newly erected Tabernacle. Following the anointing and consecration of the Tabernacle and its furnishings in Numbers 7:1, the narrative shifts to a twelve-day period, where each day a different prince presents an identical set of gifts. This deliberate repetition, spanning from Numbers 7:12 through Numbers 7:83, serves to emphasize the uniformity, shared commitment, and collective participation of all tribes in this foundational act of worship. Numbers 7:67 specifically describes the contribution of Ahiezer, son of Ammishaddai, from the tribe of Dan, presented on the tenth day. The detailed enumeration of items, precise weights, and explicit purpose within each tribal entry underscores the divine demand for meticulousness in worship and the comprehensive nature of the Tabernacle's consecration.
Historical & Cultural Context: The events of Numbers 7 unfold shortly after the completion and erection of the Tabernacle at Mount Sinai, as described in Exodus 40. At this pivotal moment, Israel, having recently received the Law and established the covenant with God, is organized and prepared for their journey through the wilderness. The Tabernacle served as the central point of Israel's worship, symbolizing God's tangible presence among His people and providing the means for atonement and communion. Offerings were a fundamental aspect of Israelite religious life, serving various purposes including atonement, thanksgiving, dedication, and fellowship. The "shekel of the sanctuary" mentioned in Numbers 7:67 and elsewhere (e.g., Exodus 30:13) refers to a standardized, authoritative weight measurement maintained by the priests. This standard ensured integrity and fairness in all sacred transactions and contributions, distinguishing sacred weights from potentially variable commercial ones. The communal nature of these identical offerings, presented by individual tribal representatives, emphasized the unity of the twelve tribes under God's covenant and their collective participation in establishing His dwelling place among them.
Key Themes: Numbers 7:67 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights Divine Precision and Order, demonstrating God's meticulous instructions for worship and the Israelites' faithful adherence to them. The exact weights and contents specified for each offering underscore the importance of obedience to divine command. Secondly, the identical nature of the offerings from all twelve tribes emphasizes Unity and Corporate Worship within the Israelite community, portraying a unified people dedicating themselves to God. This corporate act of worship establishes the Tabernacle as the spiritual center for all Israel. Thirdly, the offering itself, particularly the "fine flour mingled with oil for a meat offering," points to themes of Generous Stewardship and Consecration. It represents the best of human labor and resources offered back to God in thanksgiving and dedication, symbolizing a life consecrated to His service. This is a recurring theme seen in various offerings throughout the Mosaic Law, such as those detailed in Leviticus 2.

EXPOSITION AND ANALYSIS

Key Word Analysis

Offering (Hebrew, qorbân', H7133): This term refers to "something brought near the altar, i.e., a sacrificial present." It encompasses a broad range of gifts presented to God, signifying an act of drawing near to Him. In this context, it emphasizes the voluntary and dedicated nature of the tribal leaders' contributions for the Tabernacle's consecration, highlighting their desire to establish a consecrated space for divine presence.
Mingled (Hebrew, bâlal', H1101): This primitive root means "to mix" or "to temper." In the context of the grain offering, it describes the precise combination of fine flour with oil. This mixing was not arbitrary but followed specific ritual instructions, ensuring the offering was properly prepared and consecrated. The act of mingling symbolizes the complete integration of the elements, representing a wholehearted and unified offering.
Sanctuary (Hebrew, qôdesh', H6944): This word refers to "a sacred place or thing" or "holiness." When used in "shekel of the sanctuary," it indicates that the weight standard was specifically consecrated and set apart for holy purposes. This emphasizes the sacredness of all transactions and measurements related to the Tabernacle, underscoring God's demand for absolute purity, integrity, and truthfulness in all matters pertaining to His worship.

Verse Breakdown

"His offering [was] one silver charger, the weight whereof [was] an hundred and thirty [shekels]": This clause introduces the first item of Ahiezer's substantial contribution: a large, valuable silver dish or platter. The precise weight of 130 shekels (approximately 3.25 pounds or 1.5 kg, depending on the exact shekel standard) highlights the significant material value and generosity of the gift. Silver, a precious metal, often symbolized purity, redemption, and wealth, indicating the high esteem in which the Tabernacle and its dedication were held.
"one silver bowl of seventy shekels, after the shekel of the sanctuary;": Following the charger, a silver bowl is specified, weighing 70 shekels (approximately 1.75 pounds or 0.8 kg). The explicit mention of "after the shekel of the sanctuary" is crucial. It emphasizes that both the charger and the bowl were weighed according to the divinely ordained, uncorrupted standard of the Tabernacle, reinforcing the theme of precision and integrity required in all sacred offerings. Bowls were typically used for pouring liquids (like oil or wine) or holding smaller quantities of offerings.
"both of them full of fine flour mingled with oil for a meat offering:": The final part of the verse clarifies the contents and purpose of the silver vessels. Both the charger and the bowl were filled with "fine flour mingled with oil." This mixture constituted a minchah, or grain offering. Fine flour represented the best of agricultural produce, symbolizing the fruit of the land and human labor, offered to God in thanksgiving and dedication. The oil, often symbolizing the Holy Spirit or anointing, enriched the offering and made it suitable for presentation before the Lord, signifying a complete and consecrated gift.

Literary Devices

The primary literary device powerfully employed in Numbers 7:67, and indeed throughout the entire chapter, is Repetition. The identical enumeration of offerings for each of the twelve tribal leaders creates a profound rhetorical effect. This meticulous repetition emphasizes the unity of the tribes in their devotion, the comprehensive nature of the Tabernacle's dedication, and God's demand for precise obedience and uniformity in worship. Furthermore, Symbolism is deeply embedded in the offerings themselves: silver represents purity, value, and even redemption; fine flour signifies the best of human labor, sustenance, and a life consecrated to God; and oil often symbolizes anointing, the presence of the Holy Spirit, or richness. The "shekel of the sanctuary" functions as a potent Metonymy, where the standard weight represents the divine expectation of integrity, truthfulness, and unblemished quality in all sacred matters, extending beyond mere measurement to encompass moral and spiritual rectitude.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:67, as an integral part of the broader narrative of Tabernacle dedication, illuminates profound theological truths about God's character and humanity's expected response. It reveals God's meticulousness and His desire for worship that is not only precise and orderly but also wholehearted and generous. The uniformity of the offerings, despite originating from distinct tribes, powerfully emphasizes the unity of God's people in their devotion and service, highlighting the corporate nature of Israel's relationship with Yahweh. This act of giving, substantial in value and meticulously prepared, also underscores the principle of generous stewardship—offering the very best of one's resources and labor to the Lord. The "meat offering" (grain offering) itself points to the concept of communion with God and the dedication of one's life and labor to Him, serving as a bloodless sacrifice of thanksgiving, commitment, and fellowship.

REFLECTION AND APPLICATION

The detailed account of Ahiezer's offering in Numbers 7:67 invites contemporary believers to deeply reflect on the nature of our own worship and service to God. Just as the Israelites were called to offer precise and valuable gifts according to the "shekel of the sanctuary," we are called to bring our very best to God, not merely in terms of material possessions, but in the quality of our devotion, the integrity of our lives, and the intentionality of our spiritual disciplines. The emphasis on unity among the tribes, expressed through their identical offerings, serves as a powerful reminder of the importance of communal worship and shared purpose within the body of Christ. Our individual contributions, when offered in concert with others, build up the spiritual dwelling place of God among us. This verse challenges us to consider if our worship is truly "after the shekel of the sanctuary"—measured by divine standards of truth, sincerity, and excellence, rather than by human convenience, worldly values, or superficial commitment. It calls us to a life of consecrated giving, where our "fine flour mingled with oil" represents the finest of our abilities and resources, offered wholeheartedly to the Lord.

Questions for Reflection

In what specific areas of my life does God call for meticulousness and integrity in my worship and service today?
How does the concept of the "shekel of the sanctuary" inform my personal and financial stewardship, ensuring honesty and generosity?
How can I actively contribute to greater unity and shared purpose within my faith community, reflecting the corporate devotion of the tribes?
What "fine flour mingled with oil"—the best of my time, talents, and resources—am I currently offering to God, and how can I offer more wholeheartedly?

FAQ

What is a "meat offering" in the context of Numbers 7:67?

Answer: In the King James Version, "meat offering" is an archaic translation of the Hebrew word minchah (מִנְחָה), which actually refers to a grain offering or cereal offering. It was a bloodless sacrifice, typically made of fine flour, often mixed with oil and frankincense. Unlike animal sacrifices which focused primarily on atonement for sin, the grain offering symbolized dedication, thanksgiving, and a desire for communion with God, representing the fruit of human labor offered back to the Creator. Detailed instructions for this type of offering can be found in Leviticus 2:1-16.

Why is the "shekel of the sanctuary" mentioned, and what does it signify?

Answer: The "shekel of the sanctuary" (שֶׁקֶל הַקֹּדֶשׁ) refers to a standardized, official weight measurement used specifically for sacred purposes within the Tabernacle. It was likely a fixed, authoritative standard, possibly heavier than common commercial shekels, maintained by the priests to ensure absolute accuracy and integrity in all offerings, redemptions, and financial transactions related to the sanctuary. Its mention in Numbers 7:67 and other passages like Exodus 30:13 signifies God's demand for precision, honesty, and an unblemished standard in all matters pertaining to His worship and the sacred economy of Israel. It underscores the divine expectation of truthfulness, fairness, and holiness in our dealings with God.

CHRIST-CENTERED FULFILLMENT

Numbers 7:67, with its meticulous details of the Tabernacle offering, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Tabernacle itself, for which these elaborate offerings were made, was a profound shadow of Christ, the true dwelling place of God among humanity, as powerfully declared in John 1:14. The specific items—the silver charger and bowl filled with fine flour and oil—foreshadow Christ's perfect offering of Himself. The "fine flour mingled with oil" of the grain offering, symbolizing a life consecrated and offered in perfect obedience, points directly to Jesus' sinless life and His perfect submission to the Father's will, which was the ultimate "grain offering" presented to God. Unlike the repeated, imperfect offerings of the Old Covenant, Christ offered Himself "once for all" (as seen in Hebrews 7:27 and Hebrews 10:10), a sacrifice of infinite worth that perfectly atoned for sin and consecrated His people. The "shekel of the sanctuary" that ensured the integrity and purity of the Old Testament offerings finds its absolute reality in Christ, who is the very standard of truth, purity, and righteousness (as referenced in John 14:6). His sacrifice was not merely "after the shekel of the sanctuary," but was the very measure by which all true offerings are now judged, establishing a new and living way for us to approach God through Him (as described in Hebrews 10:19-22). Furthermore, the unity of the tribes in their identical offerings prefigures the unity of believers in Christ, who are now one body, offering spiritual sacrifices acceptable to God through Him (as taught in 1 Peter 2:5).

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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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