What number verse is Numbers 7:72 in the Bible?

Numbers 7:72 is the 3,923rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:72 sits at position 3,923.

Translation

King James Version

On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered:

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KJV (with Strong's)

On the eleventh ^{H6249 H6240} day ^H3117 Pagiel ^H6295 the son ^H1121 of Ocran ^H5918, prince ^H5387 of the children ^H1121 of Asher ^H836, offered:

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Complete Jewish Bible

On the eleventh day was Pag'i'el the son of 'Okhran, leader of the descendants of Asher.

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Berean Standard Bible

On the eleventh day Pagiel son of Ocran, the leader of the Asherites, drew near.

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American Standard Version

On the eleventh day Pagiel the son of Ochran, prince of the children of Asher:

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World English Bible Messianic

On the eleventh day Pagiel the son of Ochran, prince of the children of Asher

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Geneva Bible (1599)

The eleuenth day Pagiel the sonne of Ocran, prince of the children of Asher offred.

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Young's Literal Translation

On the eleventh day, the prince of the sons of Asher, Pagiel son of Ocran; --

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Study This Verse

SUMMARY

Numbers 7:72 meticulously records the offering brought by Pagiel, the prince of the tribe of Asher, on the eleventh day of the twelve-day dedication ceremony for the newly erected Tabernacle. This verse, seemingly a simple entry in a long list, underscores profound theological truths about divine order, communal worship, the responsibility of leadership, and the Israelites' collective commitment to consecrating their sacred space according to God's precise instructions. It highlights the systematic and unified nature of Israel's devotion to the Lord in the wilderness.

CONTEXT

Literary Context: Numbers 7:72 is situated within a lengthy and highly repetitive chapter, Numbers chapter 7. This chapter details the offerings brought by the princes of each of the twelve tribes of Israel for the dedication of the Tabernacle, following its anointing and consecration as described in Numbers 7:1. The offerings, though presented by different princes on successive days, are remarkably identical in their composition—consisting of silver chargers, gold spoons, and various animals for burnt, grain, sin, and peace offerings. This repetitive structure, exemplified by the pattern established on the first day's offering, emphasizes the unity, equality, and meticulous obedience required in the worship of God. Numbers 7:72 specifically marks the penultimate day of this grand, divinely orchestrated ceremony, leading into the final offering on the twelfth day and the subsequent account of God speaking to Moses from the mercy seat in Numbers 7:89.
Historical & Cultural Context: The events of Numbers 7 occur shortly after the construction and erection of the Tabernacle, as detailed in Exodus chapters 35-40. The Tabernacle was the portable sanctuary where God's presence dwelt among His people during their wilderness wanderings, serving as the central hub for Israelite worship and communal life. The dedication offerings, therefore, were not merely gifts but acts of consecration, formally setting apart the Tabernacle for its sacred purpose. In ancient Near Eastern cultures, the dedication of temples or sacred spaces often involved elaborate rituals and offerings, signifying the establishment of a deity's dwelling place and the people's commitment to their covenant relationship. For Israel, these offerings reinforced their unique covenant with Yahweh, demonstrating their obedience to His commands and their readiness to engage in structured, communal worship. The role of the "prince" (נָשִׂיא, nāsî') was significant, as these tribal leaders represented their entire lineage in this crucial act of national worship, underscoring the collective responsibility and participation of all Israel in the Tabernacle's inauguration.
Key Themes: Numbers 7:72 contributes to several key themes prevalent throughout the book of Numbers and the Pentateuch. Firstly, it highlights the theme of Divine Order and Meticulousness, evident in God's precise instructions for the Tabernacle's construction and dedication, as well as the sequential nature of the offerings. Secondly, it underscores Corporate Worship and Unity, demonstrating how all twelve tribes, through their respective princes, participated equally and uniformly in the central act of national worship, emphasizing their collective identity as God's covenant people. This unity is further reinforced by the identical nature of the offerings, signaling that all are equal before God. Thirdly, the verse points to the Responsibility of Leadership, as tribal princes like Pagiel were entrusted with leading their people in acts of obedience and devotion, serving as representatives and facilitators of communal spiritual life. These themes are foundational to understanding Israel's relationship with God and their journey in the wilderness, setting the stage for the challenges and triumphs ahead, as seen in passages like Numbers 9:15-23.

EXPOSITION AND ANALYSIS

Key Word Analysis

Pagiel (Hebrew, Pagʿiʾel', H6295): Derived from Hebrew words meaning "accident of God," this name, while seemingly unusual, can be understood in the context of divine providence. It suggests that Pagiel's very existence or appointment was not by chance but by God's sovereign, perhaps unexpected, design. In the context of the Tabernacle's dedication, it subtly points to God's meticulous orchestration of events and His choice of individuals to fulfill His purposes, highlighting that even seemingly " accidental" aspects of life are under His divine hand, leading to a profound "encounter" with Him in His sanctuary.
Ocran (Hebrew, ʿOkrân', H5918): Meaning "muddler" or "disturber," this name provides an interesting contrast to the orderly and peaceful act of offering performed by his son, Pagiel. While the etymology might suggest a negative connotation, it is not necessarily indicative of the father's character, but rather highlights the divine prerogative to choose and use individuals from all backgrounds for His purposes. The juxtaposition implicitly magnifies the grace of God in calling and equipping leaders like Pagiel for sacred service.
Prince (Hebrew, nâsîyʼ', H5387): Properly meaning "an exalted one," this term refers to a chief, governor, or ruler. In the context of Israel's tribal structure, the nāsî' was a significant leader who represented his tribe, held authority, and was responsible for its welfare and spiritual adherence. Pagiel's designation as "prince" underscores his authoritative role in presenting the offering on behalf of the entire tribe of Asher, signifying the collective participation and responsibility of the whole community in this act of national worship and dedication.

Verse Breakdown

"On the eleventh day": This precise temporal marker emphasizes the meticulous, sequential nature of the dedication ceremony. It highlights God's demand for order and intentionality in worship, demonstrating that every day of this twelve-day event was significant and divinely appointed. The repetition of this phrase across Numbers chapter 7 reinforces the structured obedience of the Israelites.
"Pagiel the son of Ocran, prince of the children of Asher,": This clause identifies the specific individual responsible for the day's offering, providing his name, patronymic, and tribal affiliation. As the "prince" (נָשִׂיא, nāsî'), Pagiel held a position of leadership and representation, acting on behalf of the entire tribe of Asher. His participation underscores the principle of delegated authority and the responsibility of leaders to facilitate and embody communal worship and obedience.
"[offered]:": Though bracketed and supplied by the King James Version translators, this verb is clearly implied by the context of Numbers chapter 7. The chapter's primary focus is on the "offering" (קָרְבָּן, qorbān) brought by each prince. This implied verb signifies the act of bringing a gift or sacrifice near to God, an act of worship, dedication, and atonement that was central to Israelite religious life and the purpose of the Tabernacle.

Literary Devices

Numbers 7:72, as part of a larger literary unit, primarily employs Repetition and List/Register. The entire chapter is a masterclass in Repetition, with the identical description of offerings for each of the twelve days. This stylistic choice is not merely redundant; it serves to underscore the divine precision, the uniformity of obedience required from all tribes, and the equal value of each contribution in God's eyes. It creates a rhythmic, almost liturgical effect, emphasizing the thoroughness of the dedication. The chapter also functions as a List or Register, systematically cataloging each prince and his tribe, ensuring that every participant in this foundational act of worship is acknowledged and remembered. This detailed listing highlights the importance of individual and corporate responsibility within the covenant community. Furthermore, the very act of offering and the Tabernacle itself are rich in Symbolism, representing God's presence, the people's atonement, and their collective commitment to His covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:72, though a seemingly minor detail in a long list, contributes significantly to the overarching themes of divine order, corporate worship, and the nature of leadership within God's covenant community. The meticulous recording of each tribe's identical offering demonstrates God's desire for precision, unity, and intentionality in worship, reflecting His own orderly character. It highlights that true worship involves both individual obedience and collective participation, where every contribution, regardless of its specific giver, is valued equally when offered in faith and according to divine command. The prince's role underscores the responsibility of spiritual leaders to model and facilitate acts of devotion, guiding their people in consecrated service to God.

REFLECTION AND APPLICATION

The seemingly mundane record of Pagiel's offering on the eleventh day of the Tabernacle dedication holds profound contemporary relevance for believers. It calls us to consider the intentionality and order with which we approach our own worship and service to God. Just as each tribe contributed equally and precisely, we are reminded that our individual contributions—whether in time, talent, or treasure—are part of a larger, divinely orchestrated plan. Every act of obedience, no matter how small or repetitive it may seem, is significant in God's eyes when offered with a sincere heart. This passage also challenges leaders to exemplify faithful participation in the spiritual life of their communities, inspiring others through their devotion and service. It encourages us to find meaning and purpose even in the "details" of our faith, recognizing that God values our steadfastness and adherence to His revealed will.

Questions for Reflection

How does the emphasis on order and precision in the Tabernacle dedication inform our approach to corporate worship and personal devotion today?
In what ways can we, as individuals and as a community, better reflect the unity and equality demonstrated by the tribes in their offerings?
What does Pagiel's role as a "prince" teach us about the responsibility of leadership within the church and our communities?
How can we cultivate a deeper appreciation for the significance of seemingly small or repetitive acts of obedience in our spiritual lives?

FAQ

Why is such a repetitive and detailed list of offerings included in Scripture?

Answer: The inclusion of such a detailed and repetitive list, as seen throughout Numbers chapter 7, serves several crucial purposes. Firstly, it underscores the divine emphasis on order and precision in worship, demonstrating that God's instructions for the Tabernacle and its services were to be followed meticulously. Secondly, the identical nature of the offerings highlights the unity and equality of all the tribes before God; despite their distinct identities, all participated equally in this foundational act of national worship. Thirdly, it acts as a historical record, validating the complete and faithful obedience of the Israelites to God's commands regarding the Tabernacle's dedication, which was essential for God's presence to dwell among them. Finally, the repetition itself can be seen as a literary device, emphasizing the weight and significance of the event, ensuring that no tribe's contribution was overlooked and that the collective commitment was fully documented.

CHRIST-CENTERED FULFILLMENT

Numbers 7:72, part of the Tabernacle's dedication, profoundly foreshadows Christ in its emphasis on God's dwelling among His people and the nature of acceptable offerings. The Tabernacle itself was a type of Christ, the ultimate dwelling place of God with humanity, as declared in John 1:14, where "the Word became flesh and dwelt among us." The meticulous offerings, including those brought by Pagiel, pointed to the necessity of sacrifice for atonement and communion with God. While these animal sacrifices could only temporarily cover sin, they anticipated the perfect, once-for-all sacrifice of Jesus Christ, the Lamb of God who takes away the sin of the world. His offering on the cross, unlike the repetitive offerings of the Old Covenant (Hebrews 10:10-14), perfectly and eternally consecrated believers, establishing a new covenant through His blood (Hebrews 9:11-14). Pagiel, as a prince leading his tribe in dedication, can be seen as a faint echo of Christ, the true Prince of Peace and the ultimate High Priest, who not only offered Himself but also leads His people in true worship and dedication to God. The dedication of the Tabernacle thus prefigures the inauguration of God's new temple, the Church, built on Christ, where believers are living stones offering spiritual sacrifices through Him.

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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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