What number verse is Numbers 7:76 in the Bible?

Numbers 7:76 is the 3,927th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:76 sits at position 3,927.

7:757:75

Numbers 7:76

Q: What was the primary purpose of a "sin offering" in ancient Israel?

The primary purpose of a "sin offering" (Hebrew: chaṭṭâʼâh) in ancient Israel was to atone for unintentional sins and to purify individuals or the community from ritual defilement. Unlike burnt offerings, which were more general acts of devotion and propitiation, the sin offering specifically addressed transgressions committed unknowingly or inadvertently, or certain states of impurity that rendered a person unfit to approach God or participate in the community's worship. It served to cleanse the offerer and restore them to a state of ritual purity and fellowship with God, thereby ensuring the sanctity of the Tabernacle and the covenant relationship. This is extensively detailed in Leviticus 4.

7:777:77

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

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

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering;

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In the KJVVerse 3,927 of 31,102

Study This Verse

SUMMARY

Numbers 7:76 meticulously records the offering of "one kid of the goats for a sin offering" brought by Pagiel, the leader of the tribe of Asher, on the eleventh day of the Tabernacle's dedication ceremony. This seemingly minor detail within a comprehensive catalog of identical tribal gifts profoundly underscores the pervasive reality of sin and the constant, divinely appointed necessity for atonement and purification, even amidst national celebration and covenant renewal. It highlights God's unwavering provision for His people's ongoing reconciliation and their universal need for cleansing to maintain fellowship with a holy God.

CONTEXT

Literary Context: Numbers chapter 7 presents an extensive and deliberately repetitive account of the dedication offerings brought by each of the twelve tribal leaders of Israel. This follows the completion and anointing of the Tabernacle, as detailed in Numbers 7:1. For twelve consecutive days, a different tribal prince presented an identical set of gifts, which included silver plates, golden bowls, various animals for burnt, grain, peace, and sin offerings, with a specific emphasis on a goat for a sin offering. This meticulous repetition serves to underscore the profound unity of the tribes in their worship, their shared commitment to the newly established sanctuary, and the universal nature of their spiritual obligations. Numbers 7:76 specifically details the sin offering component of the gifts presented by Pagiel, son of Ocran, representing the tribe of Asher, on the eleventh day of this momentous liturgical event, reinforcing the uniformity of spiritual need across all of God's people.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's early history, signifying their transition from a nomadic people with a temporary tent of meeting to a divinely ordered community with a consecrated dwelling place for God in their midst, as described in Exodus 40. This event formally established the Mosaic Covenant's elaborate cultic system, providing the framework for Israel's relationship with a holy God. The inclusion of a sin offering (chatta'th) was absolutely crucial within this context, as the Israelites, though God's chosen people, remained prone to sin, both intentional and unintentional. The sin offering in the Mosaic Law, detailed extensively in Leviticus 4, served to purify individuals or the community from ritual defilement and to atone for inadvertent transgressions, thereby allowing them to maintain fellowship with God and remain within the consecrated camp. This ritual acknowledged the pervasive nature of sin and God's gracious provision for its remedy, ensuring that even in their most sacred acts of worship, the people were continually reminded of their inherent need for divine cleansing.
Key Themes: Numbers 7:76 contributes significantly to several overarching themes within the book of Numbers and the broader Pentateuch. Firstly, it highlights the Holiness of God and the absolute necessity of approaching Him on His terms, acknowledging that even minor impurities or unintentional sins require atonement to maintain fellowship. Secondly, it underscores the Pervasiveness of Sin, demonstrating that despite being God's covenant people and engaged in sacred worship, the Israelites remained fallen and in constant need of purification. This theme is echoed throughout the laws of Moses, such as those found in Leviticus 5. Thirdly, the verse exemplifies God's Gracious Provision, revealing His faithfulness in establishing a means for His people to deal with their sin and defilement, ensuring their continued access to His presence. Finally, the uniformity of the offerings across all tribes emphasizes Unity and Equality before God, signifying that all Israelites, regardless of tribal status or leadership, shared the same spiritual needs and responsibilities under the covenant, as seen in the communal offerings described in Numbers 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): This numeral, derived from the root meaning "united," signifies singularity. In this context, it emphasizes the specific, prescribed quantity of the offering—a single, distinct animal. This precision underscores the meticulous nature of God's commands regarding worship and sacrifice, where every detail, even the number of animals, held significance in the divine economy of atonement. It highlights the exact fulfillment of the Law's requirements.
kid (Hebrew, sâʻîyr', H8163): This term, often translated "he-goat" or "kid," derives from a root meaning "shaggy." It specifically refers to a young male goat, a common and prescribed animal for various sin offerings, particularly for individuals or leaders within the community, as detailed in Leviticus 4. The selection of a specific, unblemished animal type was crucial, symbolizing the gravity of the offering and the principle of substitution, where the life of the animal was given in place of the offerer, representing the transfer of sin and the provision of atonement.
sin offering (Hebrew, chaṭṭâʼâh', H2403): From the root ḥāṭāʾ ("to miss the mark," "to err"), chaṭṭâʼâh refers not merely to the act of sin but to the specific offering made to atone for sin and to purify from ritual impurity. It was primarily prescribed for unintentional sins, acts of negligence, or ritual defilements that rendered an individual or the community unclean and unable to approach God. The purpose of the chaṭṭâʼâh was to cleanse, purify, and restore the offerer to a state of ritual acceptability before God, thereby maintaining the sanctity of the Tabernacle and the covenant relationship. It underscored the seriousness of sin, even when unintentional, and God's gracious provision for reconciliation.

Verse Breakdown

"One kid of the goats": This phrase precisely identifies the specific animal required for the offering. A "kid of the goats," or a young male goat, was a standard and acceptable animal for sin offerings, particularly for individuals and leaders, as outlined in Leviticus 4:23. The singularity ("One") emphasizes the exact fulfillment of the divine command, while the type of animal underscores the principle of substitutionary atonement—a life given in place of the offerer to cover their sin. This detail highlights the meticulousness of God's instructions for approaching His holiness.
"for a sin offering": This clause explicitly states the purpose of the goat. It clarifies that this animal was designated not for a burnt offering (general devotion), a grain offering (tribute), or a peace offering (fellowship), but specifically for the chaṭṭâʼâh. This designation is profoundly significant, indicating the pervasive and constant need for purification and atonement, even during a joyous and sacred dedication ceremony. It served to cleanse any defilement, whether known or unknown, that might inadvertently cling to the people or their worship, ensuring that their approach to a holy God remained acceptable and unhindered.

Literary Devices

The verse, as an integral part of the broader narrative in Numbers 7, primarily employs Repetition as a key literary device. The identical listing of offerings for each of the twelve tribes throughout the chapter serves to emphasize the profound unity of Israel, the universality of their obligations under the covenant, and the meticulous precision of God's instructions for worship. Within this repetitive structure, the "kid of the goats for a sin offering" functions as a powerful Symbol. It symbolizes the pervasive nature of sin, even in the midst of national consecration, and the constant, unchanging need for atonement. This specific offering also symbolizes God's gracious provision for His people's impurity, even in their most sanctified acts, and implicitly foreshadows a greater, more perfect sacrifice to come. The uniformity of this particular offering across all tribes further symbolizes spiritual equality before God, signifying that all, from the greatest leader to the humblest Israelite, required the same divinely appointed means of purification.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:76, though a seemingly minor detail within a long list, powerfully reinforces several core theological themes. It highlights the absolute holiness of God, before whom no sin, intentional or unintentional, can stand unaddressed. The unwavering requirement for a sin offering underscores the pervasive reality and profound seriousness of sin, which inherently creates a barrier between humanity and a holy God. Yet, this verse simultaneously showcases God's immense grace, unfailing faithfulness, and enduring desire for reconciliation by providing a prescribed means for His people to deal with their moral failings and ritual impurities. This divine provision allowed them to remain in covenant relationship and continually approach His sacred presence, demonstrating God's steadfast love even when His people fall short.

REFLECTION AND APPLICATION

The inclusion of a "kid of the goats for a sin offering" in the grand dedication of the Tabernacle serves as a poignant and enduring reminder that even in our most sincere acts of worship, devotion, and service, we remain in constant need of God's cleansing grace. This ancient ritual compels us to humbly acknowledge the enduring reality of sin, understanding it not merely as overt transgression, but as any impurity, imperfection, or falling short of God's perfect and holy standard. It profoundly teaches us humility, reminding us that our access to God's presence and our standing with Him are never based on our own merit, flawless performance, or religious rituals, but always and solely on His gracious provision. For believers today, this verse should cultivate an even deeper appreciation for the completed, once-for-all work of Jesus Christ, who perfectly fulfilled the need for every sin offering, providing a final and complete atonement that animal sacrifices could only foreshadow. It calls us to live daily in the glorious freedom of His forgiveness, while simultaneously fostering a profound sensitivity to sin and a continuous, humble reliance on His purifying power in every aspect of our lives.

Questions for Reflection

How does the inclusion of a sin offering, even during a joyous and sacred dedication ceremony, highlight the unchanging nature of God's holiness and the pervasive seriousness of sin?
In what specific ways does this verse, when viewed through the lens of Christ's ultimate sacrifice, deepen your appreciation for God's merciful provision for reconciliation and access to His presence?
How does the concept of an "unintentional" sin offering challenge your contemporary understanding of sin, personal responsibility, and the need for ongoing spiritual cleansing today?

FAQ

What was the primary purpose of a "sin offering" in ancient Israel?

Answer: The primary purpose of a "sin offering" (Hebrew: chaṭṭâʼâh) in ancient Israel was to atone for unintentional sins and to purify individuals or the community from ritual defilement. Unlike burnt offerings, which were more general acts of devotion and propitiation, the sin offering specifically addressed transgressions committed unknowingly or inadvertently, or certain states of impurity that rendered a person unfit to approach God or participate in the community's worship. It served to cleanse the offerer and restore them to a state of ritual purity and fellowship with God, thereby ensuring the sanctity of the Tabernacle and the covenant relationship. This is extensively detailed in Leviticus 4.

Why was a "kid of the goats" often specified for a sin offering?

Answer: A "kid of the goats" (a young male goat) was a common and acceptable animal for sin offerings due to its availability and its prescribed role within the Mosaic Law. Different animals were specified for different types of offerings and for different classes of people (e.g., a bull for a priest or the whole congregation, a female goat or lamb for an ordinary person, doves for the poor). The "kid of the goats" was a standard offering for individuals and leaders, signifying its role as a substitutionary sacrifice. Its life was given to cover the sin, symbolizing the gravity of the transgression and God's provision for atonement. The specific animal type was part of God's meticulous instructions to ensure proper worship and a clear understanding of the sacrificial system, as seen in passages like Leviticus 4:28.

CHRIST-CENTERED FULFILLMENT

Numbers 7:76, with its seemingly mundane detail of a "kid of the goats for a sin offering," finds its profound and ultimate fulfillment in the person and redemptive work of Jesus Christ. The Old Testament sin offerings, though divinely instituted and necessary for their time, were inherently temporary and imperfect; they could only ritually cover sins and had to be repeated continually because they lacked the power to truly take away sin (Hebrews 10:1-4). Jesus, however, is the perfect and final chaṭṭâʼâh, the quintessential Lamb of God who truly "takes away the sin of the world!" (John 1:29). He became our sin offering, bearing the full, righteous penalty for all humanity's transgressions—whether intentional or unintentional—on the cross (2 Corinthians 5:21). His single, perfect sacrifice, offered "once for all" (Hebrews 7:27), completely satisfied the righteous demands of God's holiness, rendering all animal sacrifices obsolete. Through His shed blood, believers receive not just ritual cleansing but complete spiritual purification and eternal reconciliation with God, granting us bold and confident access into His very presence (Hebrews 10:19-20). Thus, the humble goat offered by Pagiel points forward to the majestic, once-for-all sacrifice of Christ, our perfect and eternally sufficient sin offering.

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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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