What number verse is Numbers 7:71 in the Bible?

Numbers 7:71 is the 3,922nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:71 sits at position 3,922.

7:707:70

Numbers 7:71

Q: What was the primary purpose of the "peace offerings" mentioned in Numbers 7:71?

The "peace offerings" (Hebrew: shelamim) were primarily voluntary sacrifices offered to express fellowship, thanksgiving, or to fulfill a vow. Unlike sin or burnt offerings, which focused on atonement or complete surrender, peace offerings celebrated a harmonious relationship with God. A unique and significant aspect was the communal meal where the offerer, their family, and the priests would eat a portion of the sacrifice, symbolizing shared communion and well-being in God's presence. This practice and its regulations are extensively detailed in Leviticus 3.

7:727:72

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 Ahiezer the son of Ammishaddai.

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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 Ahiezer ^H295 the son ^H1121 of Ammishaddai ^H5996.

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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 Achi'ezer the son of 'Ammishaddai.

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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 Ahiezer son of Ammishaddai.

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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 Ahiezer the son of Ammishaddai.

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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 Ahiezer the son of Ammishaddai.

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Geneva Bible (1599)

And for a peace offring, two bullocks, fiue rammes, fiue hee goates, fiue lambes of a yeere olde: this was the offring of Ahiezer the sonne of Ammishaddai.

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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 Ahiezer son of Ammishaddai.

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In the KJVVerse 3,922 of 31,102

Study This Verse

SUMMARY

Numbers 7:71 meticulously records the extensive dedication offering presented by Ahiezer, son of Ammishaddai, the leader of the tribe of Dan, marking the completion of the eleventh day of offerings for the newly consecrated Tabernacle. This verse itemizes his substantial contribution, which included two oxen, five rams, five he-goats, and five one-year-old lambs, all designated as a "sacrifice of peace offerings." This detailed account underscores the profound generosity, unified worship, and communal spirit that characterized Israel's initial acts of devotion around God's dwelling place in the wilderness, setting a precedent for national commitment to divine presence.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day chronicle of the dedication offerings brought by the twelve tribal leaders of Israel following the completion and anointing of the Tabernacle and its furnishings, as detailed in Numbers 7:1. This highly repetitive structure, where each leader presents an identical set of gifts, serves to emphasize the unity, equality, and corporate obedience of all tribes before God. Numbers 7:71 specifically details the offering of Ahiezer, the leader of the tribe of Dan, concluding the contributions for the eleventh day. This verse fits within a larger pattern where the preceding verses (e.g., Numbers 7:66-70) would have listed the offerings for the tenth day, and the subsequent verses (e.g., Numbers 7:72-77) would detail the offerings for the twelfth and final day, culminating in a comprehensive summary of all offerings in Numbers 7:78-88. The meticulous repetition is not redundant but reinforces the solemnity, uniformity, and national scope of this foundational act of worship.
Historical & Cultural Context: The historical setting for Numbers 7 is the wilderness encampment of Israel, shortly after the miraculous Exodus from Egypt and the pivotal covenant establishment at Mount Sinai. The Tabernacle, freshly erected and consecrated, stood as the tangible symbol of God's presence and the central locus of worship for the burgeoning nation. In ancient Israelite society, offerings were integral to religious life, serving as expressions of devotion, atonement, and fellowship with Yahweh. The tribal leaders, acting as representatives of their respective tribes, presented these substantial gifts not as a mere tax, but as a voluntary and costly act of worship and a vital means of supporting the newly established Levitical priesthood and Tabernacle service. The "peace offerings" (Hebrew: shelamim) were distinct from other sacrifices; they culminated in a sacred communal meal shared by the offerer, their family, and the priests, symbolizing restored fellowship, well-being, and harmonious communion with God. This grand dedication, involving such significant resources, powerfully demonstrated the nation's commitment to the Mosaic covenant and their reliance on God's abiding presence as they prepared for their arduous journey to the Promised Land, a journey extensively chronicled throughout the book of Numbers.
Key Themes: Numbers 7:71, embedded within the larger narrative of the Tabernacle dedication, contributes to several overarching theological and narrative themes. Foremost is the theme of Divine Presence and Dwelling, as the offerings facilitate the maintenance of the Tabernacle, God's earthly abode among His people. The meticulous and uniform nature of the offerings highlights Unity and Corporate Worship, demonstrating that all tribes, regardless of their size or status, were equally committed to God's worship and equally accepted before Him. The specific designation of "peace offerings" underscores the theme of Fellowship and Reconciliation, emphasizing God's desire for harmonious relationship with His people, a relationship celebrated through communal meals. Furthermore, the sheer scale of the gifts speaks to Generosity and Obedience, showcasing the leaders' willingness to offer their best in response to God's commands and His gracious presence. This entire chapter, including Ahiezer's contribution, serves as a foundational example of Israel's covenant fidelity and their establishment as a worshipping community under the Mosaic Law, preparing them for their future as a holy nation, as prophesied in Exodus 19:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

Sacrifice (Hebrew, zebach', H2077): From the root zabach, meaning "to slaughter." This term refers to the act of slaughtering an animal for a religious purpose, or the flesh of the animal itself. By implication, it denotes a sacrifice, encompassing both the victim and the act of offering. In this context, it specifies the ritual act of presenting the animals to God.
Peace offerings (Hebrew, shelem', H8002): Derived from the root shalom, signifying "peace," "completeness," "wholeness," or "well-being." Unlike other sacrifices focused on atonement or complete surrender, the shelem was a voluntary offering presented in thanksgiving, to fulfill a vow, or simply as a freewill offering to express and celebrate fellowship and communion with God. A portion was consumed by fire on the altar for God, a portion was allocated to the priests, and the remainder was shared in a sacred meal by the offerer and their family, symbolizing a harmonious and restored relationship with the divine.
Offering (Hebrew, qorbân', H7133): From the verb qarab, meaning "to draw near" or "to present." This term refers to anything brought near to the altar as a present or gift to God. It is a general term for a sacrificial present, emphasizing the act of bringing something valuable into God's presence as an act of devotion or worship.

Verse Breakdown

"And for a sacrifice of peace offerings,": This opening phrase immediately identifies the specific category and purpose of the animals being offered. Peace offerings were distinct from other types of sacrifices (such as burnt offerings or sin offerings) because their primary aim was not atonement for sin, but rather the celebration of fellowship, thanksgiving, and the enjoyment of a harmonious relationship with God. They culminated in a shared meal, symbolizing communion.
"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 substantial quantity and variety of animals—specifically "lambs of the first year" indicating young, unblemished, and therefore valuable animals—underscore the significant and costly nature of the offering. This reflects the generosity and profound devotion expected of a tribal leader in such a momentous national dedication.
"this [was] the offering of Ahiezer the son of Ammishaddai.": This concluding clause serves as a clear and concise attribution, identifying the specific donor of this particular set of offerings. Ahiezer, as the leader of the tribe of Dan, is named as the individual responsible for this substantial contribution to the Tabernacle's dedication, reinforcing the highly organized and meticulously recorded nature of the entire ceremony.

Literary Devices

Numbers 7:71, as part of its larger chapter, prominently employs Repetition as a primary literary device. The identical listing of offerings for each tribal leader, day after day, is not mere redundancy but a deliberate rhetorical strategy. It powerfully emphasizes the unity of the twelve tribes in their worship and their equal standing before God, reinforcing the corporate nature of Israel's covenant relationship. This repetition also highlights the meticulous obedience to divine instruction and the thoroughness of the Tabernacle's dedication process. Furthermore, Enumeration is a key feature, as the verse precisely lists the quantity and type of animals. This detailed cataloging underscores the substantial nature of the gifts and reflects the precise, legalistic, and record-keeping aspects inherent in the Mosaic law. Beyond the literal, the very act of offering these sacrifices carries profound Symbolism. The "peace offerings" specifically symbolize restored fellowship, wholeness, and the communal enjoyment of God's presence, while the unblemished animals symbolize purity, perfection, and the costly nature of true devotion, indicating that only the best was deemed worthy for God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:71, situated within the grand narrative of the Tabernacle's dedication, profoundly illustrates the theological principle of covenant relationship and the indispensable role of communal worship. The peace offering, in particular, speaks to God's initiative in establishing fellowship with humanity and the human desire to experience and celebrate that harmonious communion. The shared meal aspect of the shelamim vividly portrays reconciliation and the enjoyment of God's presence. This act of giving also highlights the themes of radical generosity and faithful obedience, as the leaders brought their best and most valuable resources in response to God's manifest presence among them. The uniformity of the offerings across all tribes underscores the unity of God's people, demonstrating that all had equal access to Him through the prescribed means of worship, fostering a sense of corporate identity and shared purpose under the divine covenant.

Leviticus 3:1-17 - Provides detailed regulations for peace offerings, emphasizing their voluntary nature, the portions for God and priests, and the communal meal aspect for the worshiper.
Deuteronomy 12:6-7 - Commands the Israelites to bring their offerings to the central sanctuary and eat them there, rejoicing before the Lord, reinforcing the communal, joyful, and celebratory dimension of these sacrifices.
Psalm 50:14 - Encourages the offering of "thanksgiving sacrifices" (often associated with peace offerings) and the fulfillment of vows, pointing to the spiritual essence of gratitude and faithfulness that should accompany the physical act of sacrifice.

REFLECTION AND APPLICATION

The meticulous record of Ahiezer's offering, like those of all the other tribal leaders in Numbers 7, serves as a powerful invitation for contemporary believers to reflect on the nature of our own offerings to God. It transcends mere material giving, prompting us to consider the heart behind our contributions—a heart that seeks profound peace, intimate fellowship, and continuous communion with our Creator. The ancient peace offering was a joyous celebration of restored relationship, a sacred meal shared in God's presence. For us today, this translates into a compelling call to live in continuous, vibrant fellowship with God through Jesus Christ, offering our entire lives as "living sacrifices, holy and pleasing to God" (Romans 12:1). Our worship, our dedicated service, our generous giving, and indeed our very existence should flow from an overflow of gratitude for the profound peace we have received in Christ. This demonstrates our deepest desire for a complete and harmonious relationship with Him, bringing Him glory and experiencing His transformative peace in return, not just as an abstract concept, but as a lived reality.

Questions for Reflection

In what ways can we, as New Testament believers, embody the spirit of a "peace offering" in our daily lives, even without physical animal sacrifices?
How does the unity and uniformity of the tribal offerings in Numbers 7 challenge or affirm our understanding of corporate worship, generosity, and shared purpose within the church today?
Beyond financial contributions, what "costly" offerings (e.g., time, talent, comfort, control) might God be calling us to give as an expression of our desire for deeper fellowship and peace with Him?

FAQ

What was the primary purpose of the "peace offerings" mentioned in Numbers 7:71?

Answer: The "peace offerings" (Hebrew: shelamim) were primarily voluntary sacrifices offered to express fellowship, thanksgiving, or to fulfill a vow. Unlike sin or burnt offerings, which focused on atonement or complete surrender, peace offerings celebrated a harmonious relationship with God. A unique and significant aspect was the communal meal where the offerer, their family, and the priests would eat a portion of the sacrifice, symbolizing shared communion and well-being in God's presence. This practice and its regulations are extensively detailed in Leviticus 3.

Why were all the offerings from the tribal leaders in Numbers 7 identical?

Answer: The identical nature of the offerings from all twelve tribal leaders in Numbers 7 serves several crucial purposes. It powerfully underscores the unity of the tribes in their worship and dedication to God, demonstrating that all were equally committed and had equal access to God's presence, regardless of their tribal status. It also highlights the meticulous obedience to divine instruction and the organized, structured nature of Israelite worship. Furthermore, this uniformity prevented any tribe or leader from appearing superior or inferior in their devotion, fostering a profound sense of corporate solidarity in their national act of consecration for the Tabernacle, as meticulously recorded throughout Numbers 7.

Who was Ahiezer, son of Ammishaddai, and what was his significance?

Answer: Ahiezer, son of Ammishaddai, was the appointed leader (or "prince") of the tribe of Dan. He is first introduced in Numbers 1:12 as one of the tribal heads chosen to assist Moses and Aaron in conducting the census of Israel. His participation in the Tabernacle dedication, specifically his substantial offering recorded in Numbers 7:71, highlights his significant role as a representative of his tribe in the religious, social, and national life of Israel during their formative wilderness journey. His name, "my brother is help," fittingly reflects his contribution to the establishment of the Tabernacle's service.

CHRIST-CENTERED FULFILLMENT

The peace offerings in Numbers 7:71, symbolizing fellowship, reconciliation, and the enjoyment of God's presence, find their ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrifices, including the shelamim, were divinely ordained shadows pointing to the one, perfect, and all-sufficient sacrifice of Christ, who is our true "peace offering." Through His atoning work on the cross, Jesus did not merely provide a means to achieve peace, but He Himself "is our peace" (Ephesians 2:14), having decisively broken down the formidable dividing wall of hostility that separated God from humanity, and Jew from Gentile. His precious blood "made peace through the blood of his cross" (Colossians 1:20), fully reconciling us to a holy God. Unlike the temporary and repeatable peace offerings of the Mosaic Law, Christ's singular, once-for-all sacrifice "perfected forever those who are being sanctified" (Hebrews 10:14). Now, by grace through faith in Him, we "have peace with God" (Romans 5:1), and are invited into an eternal, unbroken fellowship with the Father, symbolized not by a shared meal of sacrificed animals, but by partaking in the Lord's Supper, which commemorates His body broken and blood shed for our ultimate peace and communion. As believers, we are now a "holy priesthood," called to offer "spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5), living out the profound reality of the peace and reconciliation He secured for us.

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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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