What number verse is Numbers 7:70 in the Bible?

Numbers 7:70 is the 3,921st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:70 sits at position 3,921.

7:697:69

Numbers 7:70

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

The sin offering (Hebrew: *chaṭṭâʼâh*) was primarily designed to atone for unintentional sins, sins committed in ignorance, or ceremonial impurities that rendered an Israelite or the community ritually unclean. Unlike the burnt offering, which was a general atonement for sin and an act of devotion, the sin offering specifically purified the individual or the Tabernacle/Temple from defilement caused by specific transgressions or impurities, thereby restoring their ability to approach a holy God and maintain fellowship within the covenant. It served to cleanse and make restitution, allowing God's holy presence to remain among His people without being defiled by human imperfection.

7:717:71

Translation

King James Version

One kid of the goats for a sin offering:

Ask

KJV (with Strong's)

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

Ask

Complete Jewish Bible

one male goat as a sin offering,

Ask

Berean Standard Bible

one male goat for a sin offering;

Ask

American Standard Version

one male of the goats for a sin-offering;

Ask

World English Bible Messianic

one male goat for a sin offering;

Ask

Geneva Bible (1599)

An hee goate for a sinne offring,

Ask

Young's Literal Translation

one kid of the goats for a sin-offering;

Ask

In the KJVVerse 3,921 of 31,102

Study This Verse

SUMMARY

Numbers 7:70 records a specific detail from the eleventh day of the Tabernacle's dedication, where Pagiel, the leader of the tribe of Asher, presented his offerings. Among the various sacrifices for burnt, grain, and peace offerings, a "kid of the goats for a sin offering" was explicitly included. This seemingly minor inclusion highlights a profound theological truth: even in moments of profound celebration and sacred dedication, the persistent reality of human sinfulness necessitates a divine provision for atonement and purification to maintain a holy and unblemished relationship with God.

CONTEXT

Literary Context: Numbers chapter 7 provides an extensive and highly structured account of the dedication offerings brought by the leaders of the twelve tribes of Israel following the completion and anointing of the Tabernacle. As detailed in Numbers 7:1, the Tabernacle had just been consecrated, signifying God's dwelling among His people. The chapter meticulously records identical gifts from each tribal leader over twelve successive days, emphasizing the unity of the tribes in worship, the comprehensive nature of the offerings, and the divine precision required for Tabernacle service. Numbers 7:70 specifically details the sin offering from Pagiel, the leader of Asher, on the eleventh day, placing it within this broader context of comprehensive sacrifices (burnt, grain, peace, and sin offerings) designed to enable Israel to approach and serve a holy God. The repetitive inclusion of the sin offering alongside other sacrifices underscores that even their most dedicated acts of worship required purification and atonement.
Historical & Cultural Context: The events of Numbers 7 unfold shortly after the Tabernacle's construction and anointing, a pivotal moment marking God's tangible presence among the Israelites in the wilderness. This period was critical for establishing the religious and social order of the nascent Israelite nation as they prepared for their journey to the Promised Land. The Tabernacle served as the central locus of worship and divine presence, making ritual purity paramount for the entire community. The Mosaic Law, freshly revealed at Mount Sinai, meticulously outlined various types of sacrifices, each with a distinct purpose. The "sin offering" (Hebrew: chaṭṭâʼâh) was particularly vital for atoning for unintentional sins, errors of ignorance, and ceremonial impurities that, if unaddressed, would defile the camp and prevent God's holy presence from remaining. While the Tabernacle's dedication was a joyous occasion, the inclusion of a sin offering underscored the ever-present reality of human imperfection and the constant need for divine provision to bridge the chasm between a holy God and His fallible people, thereby ensuring the continuation of their covenant relationship.
Key Themes: Numbers 7:70, within the larger narrative of the Tabernacle's dedication, contributes significantly to several overarching themes. The most prominent is the Holiness of God and the corresponding Necessity of Atonement. The meticulous instructions for the sin offering, even during a celebratory dedication, powerfully communicate that God's absolute purity cannot tolerate any blemish of sin, intentional or unintentional. This leads to the theme of Divine Provision for Sin, as God Himself instituted the sacrificial system, providing the means for His people to be cleansed and reconciled. The repetitive nature of the offerings throughout Numbers 7 also highlights Israel's Unity in Worship and their collective commitment to God's covenant, even as it simultaneously reminds them of their shared human frailty and constant need for divine grace. Finally, the specific mention of the "kid of the goats" for a "sin offering" foreshadows the broader biblical theme of Substitutionary Sacrifice, where an innocent life is given to cover the guilt of another, a concept that finds its ultimate fulfillment in the New Testament.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): This numeral (H259) signifies singularity and unity. In the context of Numbers 7:70, "one" emphasizes that a single, specific animal was designated for this particular sin offering. While the overall dedication involved numerous animals, the specific requirement of "one" for the sin offering highlights its distinct purpose and the singular focus on atonement for the defilement it addressed. It underscores the precision of God's instructions and the unique role of each sacrificial type.
kid (Hebrew, sâʻîyr', H8163): This term (H8163) refers to a young male goat, often characterized by its shaggy appearance. In the Israelite sacrificial system, goats, particularly young ones, were frequently prescribed for sin offerings, especially for common individuals or for communal sins, as detailed in Leviticus 4. The selection of a specific, unblemished animal, like a "kid," underscored the seriousness of sin and the costliness of atonement, as an innocent life was offered as a substitute to bear the impurity.
sin offering (Hebrew, chaṭṭâʼâh', H2403): This crucial term (H2403) is derived from a root meaning "to miss the mark" or "to err," encompassing both "sin" itself and the "offering for sin" or "expiation." The chaṭṭâʼâh sacrifice was primarily for unintentional sins, sins of ignorance, or ceremonial impurities that rendered an individual, object, or the community ritually unclean and unfit to approach God. Its purpose was to purify, cleanse, and restore the relationship between the worshiper and God, allowing the divine presence to remain in the midst of the camp without being defiled by human imperfection. It was distinct from other offerings like the burnt offering (for general atonement and devotion) or the peace offering (for fellowship and thanksgiving), focusing specifically on the removal of defilement.

Verse Breakdown

"One kid of the goats": This phrase precisely identifies the animal designated for the sacrifice. The singular "one" emphasizes that a single, specific animal was required for this particular offering, highlighting its direct and focused purpose. The "kid of the goats" was a standard, accessible animal for a sin offering, making the means of atonement available to all segments of Israelite society. Its offering symbolized the transfer of guilt and impurity onto an innocent substitute, leading to ritual purification and the removal of defilement that hindered fellowship with God.
"for a sin offering": This clarifies the precise purpose and function of the "kid of the goats." It was not intended for general thanksgiving, complete devotion (as in a burnt offering), or communal fellowship (as in a peace offering), but specifically to address sin and impurity. In the context of the Tabernacle's dedication, its inclusion was a powerful and sobering reminder that even the most sacred acts performed by God's chosen people were not exempt from the pervasive taint of sin, and thus required specific cleansing and atonement to maintain the integrity of their relationship with a holy God.

Literary Devices

Numbers 7:70, like the entire chapter, is characterized by Repetition, a dominant literary device. The meticulous, almost identical recounting of each tribal leader's offering over twelve days serves to emphasize the unity of the tribes in their dedication, the comprehensive nature of the offerings required, and the divine meticulousness in establishing the Tabernacle service. This repetition also underscores the importance of each sacrificial component, including the sin offering, by reiterating its necessity for every leader and, by extension, for the entire community. Symbolism is also central; the "kid of the goats" serves as a potent symbol of substitutionary atonement, where an innocent life is offered to cover the guilt or impurity of another. The entire "sin offering" ritual symbolizes the process of purification, expiation, and the restoration of relationship with a holy God. Furthermore, the very act of bringing an offering for sin during a celebratory and joyous dedication employs Paradox or Irony, as it highlights the persistent reality of human sinfulness and imperfection even amidst moments of profound worship, divine blessing, and national consecration.

THEOLOGICAL AND THEMATIC CONNECTIONS

The inclusion of "one kid of the goats for a sin offering" in the dedication of the Tabernacle profoundly underscores the twin theological truths of God's absolute holiness and humanity's pervasive sinfulness. Even at a moment of national celebration and divine indwelling, the Israelites were reminded that their best efforts and most dedicated acts of worship were still tainted by imperfection, necessitating a divinely ordained means of purification. This sin offering, an integral part of the Mosaic Law, served as a tangible demonstration that sin, whether intentional or unintentional, created a barrier between God and humanity, and that only through the shedding of innocent blood could atonement be made and fellowship restored. This principle laid the groundwork for a deeper understanding of God's provision for reconciliation, highlighting that access to God's presence is always predicated on His gracious provision for dealing with sin.

REFLECTION AND APPLICATION

Numbers 7:70, though a specific detail within an ancient ritual, offers profound and enduring insights for contemporary believers. It confronts us with the enduring reality of sin—not merely overt rebellion, but also the subtle imperfections, errors, and unintentional failings that, in God's perfect holiness, separate us from Him. The meticulous requirement for a sin offering, even during a celebratory dedication, serves as a powerful reminder that no human effort, no matter how sincere, grand, or religiously zealous, can fully bridge the chasm created by sin. This should cultivate within us a deep sense of humility and a profound appreciation for God's boundless grace. We are called to acknowledge our constant need for cleansing and to live in light of the ultimate provision God has made. This verse encourages us to examine our own lives, recognizing that even our best intentions and most devout acts require divine grace, and to embrace the complete and perfect atonement offered through Christ, allowing it to profoundly shape our worship, our daily walk, and our understanding of God's unwavering commitment to reconciliation.

Questions for Reflection

How does the meticulousness of God's instructions for the sin offering in Numbers 7:70 deepen your appreciation for His holiness and justice?
In what ways does this verse, even in its Old Testament context, point to our ongoing need for atonement and purification in our lives today?
How does understanding the purpose and limitations of the Old Testament sin offering enhance your gratitude for the finished and perfect work of Christ?

FAQ

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

Answer: The sin offering (Hebrew: chaṭṭâʼâh) was primarily designed to atone for unintentional sins, sins committed in ignorance, or ceremonial impurities that rendered an Israelite or the community ritually unclean. Unlike the burnt offering, which was a general atonement for sin and an act of devotion, the sin offering specifically purified the individual or the Tabernacle/Temple from defilement caused by specific transgressions or impurities, thereby restoring their ability to approach a holy God and maintain fellowship within the covenant. It served to cleanse and make restitution, allowing God's holy presence to remain among His people without being defiled by human imperfection.

Why was a sin offering included in the dedication of the Tabernacle, which was a celebratory and joyous event?

Answer: The inclusion of a sin offering in the Tabernacle's dedication, even amidst celebration, underscores the pervasive and inescapable reality of human sinfulness. It highlights that even the most sacred and divinely commanded acts of worship, performed by God's chosen people, were not immune to the taint of sin and imperfection. The Tabernacle, as God's dwelling place, needed to be consecrated and kept pure, and the people approaching it also needed ritual cleansing. This requirement served as a constant reminder that no human endeavor, no matter how grand or well-intentioned, could be perfectly pure before a holy God without His gracious provision for atonement. It taught Israel that purity and access to God were always dependent on His mercy and the prescribed means of dealing with sin, emphasizing that true joy and communion with God are only possible where sin has been addressed.

CHRIST-CENTERED FULFILLMENT

Numbers 7:70, with its mention of "one kid of the goats for a sin offering," serves as a profound foreshadowing of the ultimate and perfect sacrifice of Jesus Christ. The Old Testament sin offering, though divinely instituted, was inherently temporary and repetitive, requiring countless animals and constant reapplication because the blood of goats and bulls could never truly take away sins (Hebrews 10:4). This ritual pointed forward to the one, final, and sufficient offering. Jesus, the spotless Lamb of God, who takes away the sin of the world, perfectly fulfilled every aspect of the sin offering. He did not offer the blood of an animal, but His own precious blood, making a once-for-all atonement for the sins of humanity (Hebrews 9:11-14). Unlike the temporary cleansing provided by the kid of the goats, Christ's sacrifice provides eternal redemption and perfect purification, not just from ceremonial impurity but from the very guilt and power of sin itself. Through Him, we are made righteous and granted direct access to God's presence, fulfilling the deepest longing for reconciliation that the ancient sin offering could only symbolize (2 Corinthians 5:21), establishing a new and living way to approach God.

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 7:70 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.