What number verse is Numbers 7:82 in the Bible?

Numbers 7:82 is the 3,933rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:82 sits at position 3,933.

7:817:81

Numbers 7:82

Q: burnt offering

(Hebrew: *ʻōlâ*) was entirely consumed on the altar, symbolizing complete dedication and general atonement for sinfulness, as detailed in Leviticus 1. The

Q: grain offering

(Hebrew: *minḥâ*) was a bloodless offering of flour, oil, and frankincense, often accompanying other sacrifices, symbolizing devotion, thanksgiving, and acknowledgment of God's provision (Leviticus 2). The

Q: peace offering

(Hebrew: *šĕlāmîm*) involved a shared meal between God, the priest, and the offerer, symbolizing fellowship, thanksgiving, or the fulfillment of a vow (Leviticus 3). In contrast, the

Q: sin offering

(Hebrew: *chaṭṭâʼâh*), as highlighted in Numbers 7:82, was specifically for atonement for unintentional sins and ritual impurities, serving to purify the offerer and restore them to a state of ritual purity and right relationship with God, thereby allowing continued access to His holy presence.

7:837:83

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 3,933 of 31,102

Study This Verse

SUMMARY

Numbers 7:82 concludes the detailed account of the dedicatory offerings presented by the tribal leaders of Israel for the newly consecrated Tabernacle. This specific verse highlights a crucial and consistent element of each prince's offering: a single kid of the goats designated as a sin offering. It underscores the meticulous nature of Mosaic worship and the ever-present, foundational need for atonement and purification within the community, ensuring they could maintain a holy and unblemished relationship with God in His sacred dwelling place.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day record of the offerings brought by the leaders of the twelve tribes of Israel for the dedication of the Tabernacle and its altar, immediately following their anointing as described in Numbers 7:1. This chapter is structured as a lengthy, repetitive catalog, with each of the twelve tribal princes bringing identical sets of gifts over twelve consecutive days. Verses 12-81 detail these individual contributions, which included silver and gold vessels, various animals for burnt offerings, grain offerings, peace offerings, and, significantly, sin offerings. Verse 82, along with the preceding verses, functions as part of this comprehensive tally, emphasizing the uniform pattern of dedication and the specific components, such as the sin offering, that were indispensable for maintaining ritual purity and fellowship with God within the newly established worship system. The chapter culminates in a summary of the total offerings in Numbers 7:84-88, reinforcing the magnitude and completeness of this national act of worship.
Historical & Cultural Context: The setting for Numbers 7 is pivotal in Israel's post-Exodus journey, occurring directly after the completion and consecration of the Tabernacle at Mount Sinai. This portable sanctuary served as the tangible dwelling place of Yahweh among His people, symbolizing His holy presence and establishing the epicenter of Israelite worship. The offerings detailed in this chapter were not spontaneous acts of devotion but were meticulously prescribed by the Mosaic Law, emphasizing the critical importance of precise obedience and reverence when approaching a holy God. The "sin offering" (Hebrew: chaṭṭâʼâh) was a foundational element of Israelite worship, primarily designed to atone for unintentional sins, ritual impurities, or inadvertent transgressions against God's commands. Its purpose was to cleanse and purify, thereby allowing individuals and the community to remain in an unblemished covenant relationship with Yahweh. This grand dedication ceremony, marked by these specific offerings, solidified the nation's commitment to the divinely ordained system of worship and their understanding of God's gracious provision for dealing with the pervasive reality of sin.
Key Themes: Numbers 7:82, within the broader context of the Tabernacle's dedication, contributes to several significant themes. Firstly, it highlights the theme of Divine Holiness and Human Sinfulness. The constant need for a sin offering, even during a joyous dedication, underscores the profound holiness of God and the pervasive reality of human sin, which necessitates ongoing purification to maintain fellowship. Secondly, it emphasizes God's Meticulous Provision for Atonement. The detailed instructions for the sin offering, including the specific animal, demonstrate God's precise and gracious way of dealing with sin, providing a means for His people to be cleansed and reconciled. This provision is consistently applied to all tribal leaders, indicating a unified system of access to atonement. Thirdly, the verse reinforces the theme of Obedience and Covenant Fidelity. The meticulous adherence to the prescribed offerings by each prince signifies Israel's commitment to the covenant and their obedience to God's commands regarding worship. The inclusion of the sin offering was not merely a ritual but a vital component for maintaining the integrity of their covenant relationship, ensuring that the defilement of sin would not hinder God's presence among them, a principle vital for the entire community's spiritual well-being as they journeyed towards the Promised Land, as seen in the broader narrative of Numbers.

EXPOSITION AND ANALYSIS

Key Word Analysis

Sin offering (Hebrew, chaṭṭâʼâh', H2403): This term (H2403) is derived from a root meaning "to miss the mark" or "to err." In the context of offerings, it refers to a sacrifice specifically designed for expiation, purification, or atonement. It addresses the defiling effect of sin, whether an unintentional offense, ritual impurity, or inadvertent transgression, thereby restoring the offerer to a state of ritual purity and right standing before God. Its primary function was not to cover deliberate, high-handed rebellion, but to cleanse from the defilement that hindered access to God's holy presence, making purification possible.
Kid (Hebrew, sâʻîyr', H8163): This word (H8163) literally means "shaggy" and refers to a he-goat, often a young one. In the sacrificial system, specific animals were prescribed for different offerings and for individuals of varying social statuses. The use of a "kid" or young male goat for the sin offering in this context aligns with the requirements for a ruler or leader, as outlined in the Mosaic Law, underscoring the precise nature of the sacrifices.

Verse Breakdown

"One kid of the goats": This phrase specifies the exact animal required for this particular offering. The term "kid of the goats" (combining H8163 sâʻîyr and H5795 ʻêz) refers to a young male goat. The emphasis on "one" (H259 ʼechâd) highlights the singularity and specificity of the offering, indicating that each tribal leader brought this precise animal. In the divinely ordained sacrificial system, the type of animal was not arbitrary but carefully prescribed, often reflecting the status of the offerer or the nature of the sin. For a leader's unintentional sin, a male goat was typically required, demonstrating the uniform and meticulous adherence to God's commands by each of the twelve princes in their dedication of the Tabernacle.
"for a sin offering": This clause unequivocally states the purpose of the animal sacrifice. The "sin offering" (H2403 chaṭṭâʼâh) was not intended for willful, defiant sins but primarily for unintentional transgressions, ritual impurities, or errors that defiled the individual or the sanctuary. Its essential purpose was to purify, cleanse, and make atonement, enabling the worshiper to maintain fellowship with a holy God. The consistent inclusion of the sin offering within these grand dedicatory gifts underscores the profound understanding that even in moments of national celebration and consecration, the pervasive reality of human sinfulness and the constant need for divine provision for purification remained paramount. It served as a perpetual reminder that access to God's presence was contingent upon His gracious provision for dealing with sin's defiling effects.

Literary Devices

Numbers 7:82, within its broader literary context, primarily employs Repetition and Symbolism. The entire chapter is meticulously structured around the Repetition of identical offerings presented by each of the twelve tribal princes, day after day. This serves multiple purposes: it emphasizes the unity of the tribes in their dedication to God, highlights the meticulousness and precision of God's commands for worship, and underscores the comprehensive nature of the Tabernacle's anointing. Every component of the offering, including the "kid of the goats for a sin offering," is reiterated twelve times, reinforcing its essential importance and necessity within the divine economy of worship and atonement. Furthermore, the "kid of the goats" itself, specifically designated "for a sin offering," carries profound Symbolism. It symbolizes the substitutionary principle at the very heart of the Old Covenant sacrificial system: an innocent animal's life is given as a substitute to atone for the sin or impurity of the offerer. This act of sacrifice symbolically cleanses and purifies, enabling the offerer to be reconciled with God. The cumulative effect of this pervasive repetition and potent symbolism is to deeply impress upon the reader the gravity of sin, the absolute holiness of God, and the divine, gracious provision for reconciliation and purity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:82, though a seemingly minute detail within a lengthy catalog of offerings, profoundly illustrates God's meticulous and gracious provision for dealing with human sin and impurity. The sin offering (chaṭṭâʼâh) was a cornerstone of the Mosaic Law, demonstrating that sin, even unintentional, created a barrier between a holy God and His people, necessitating a specific, divinely ordained remedy. This constant need for atonement, evident even during a joyful and celebratory dedication ceremony, underscores the pervasive nature of sin and God's unwavering commitment to maintain a pure and accessible relationship with His covenant people. It points to a foundational theological truth: access to God's presence and the maintenance of covenant fellowship are predicated on purification and atonement, a principle that finds its ultimate and perfect fulfillment in the person and work of Jesus Christ.

REFLECTION AND APPLICATION

Numbers 7:82, nestled within the detailed accounts of the Tabernacle's dedication, might initially appear as a mere historical record of ancient rituals. However, it serves as a powerful reminder of timeless spiritual truths that transcend the Old Covenant. The consistent inclusion of the sin offering by each tribal leader speaks volumes about the human condition: even in our most dedicated and celebratory moments, sin remains a pervasive reality that requires divine intervention. For us today, this verse prompts profound gratitude for the once-for-all, perfect sacrifice of Jesus Christ, which has rendered animal sacrifices obsolete. We no longer need to bring a kid of the goats; rather, we rest in the finished work of the Lamb of God, whose blood provides complete and eternal purification. This verse challenges us to acknowledge the seriousness of sin, even our unintentional failings and impurities, and to continually lean into the boundless grace and forgiveness freely offered through Christ's atonement. It calls us to live lives of purity and holiness, not out of fear of ritual defilement, but out of profound love, reverence, and gratitude for the God who has made a new and living way for us to draw near to Him. Our response to such grace should be a life of worship and obedience, reflecting the cleansing we have received.

Questions for Reflection

How does the meticulous nature and constant repetition of the sin offering in the Old Testament deepen your appreciation for the singularity and completeness of Christ's sacrifice?
In what ways do you recognize the ongoing need for "purification" or spiritual cleansing in your own life, and how do you lean into God's provision for it through Christ?
What does this verse teach us about God's unchanging character, particularly His holiness and His desire to maintain a pure relationship with His people despite their imperfections?

FAQ

Why was a "kid of the goats" specifically chosen for the sin offering in this context?

Answer: In the elaborate system of the Mosaic Law, the type of animal required for a sin offering varied significantly depending on the status of the offerer and the nature of the sin. For example, a bull was prescribed for the high priest or the whole congregation, a female goat or lamb for a common person, and even birds for the poor. In Numbers 7, the offerings are presented by the "princes" or "leaders" of the tribes. According to the specific regulations found in Leviticus 4:22-26, a male goat was the prescribed animal for a ruler's unintentional sin. The phrase "kid of the goats" (Hebrew: sâʻîyr ʻêz) in Numbers 7:82 refers to a young male goat, which is entirely consistent with the requirements for a leader's sin offering. This highlights the precise and uniform nature of the dedication gifts from each tribal head, demonstrating their adherence to the divine standard.

What is the difference between a "sin offering" and other types of offerings mentioned in Numbers 7?

Answer: Numbers 7 enumerates several types of offerings, each with a distinct purpose within the Israelite sacrificial system. The burnt offering (Hebrew: ʻōlâ) was entirely consumed on the altar, symbolizing complete dedication and general atonement for sinfulness, as detailed in Leviticus 1. The grain offering (Hebrew: minḥâ) was a bloodless offering of flour, oil, and frankincense, often accompanying other sacrifices, symbolizing devotion, thanksgiving, and acknowledgment of God's provision (Leviticus 2). The peace offering (Hebrew: šĕlāmîm) involved a shared meal between God, the priest, and the offerer, symbolizing fellowship, thanksgiving, or the fulfillment of a vow (Leviticus 3). In contrast, the sin offering (Hebrew: chaṭṭâʼâh), as highlighted in Numbers 7:82, was specifically for atonement for unintentional sins and ritual impurities, serving to purify the offerer and restore them to a state of ritual purity and right relationship with God, thereby allowing continued access to His holy presence.

CHRIST-CENTERED FULFILLMENT

Numbers 7:82, with its specific mention of "one kid of the goats for a sin offering," serves as a profound and poignant foreshadowing of the ultimate and perfect sacrifice of Jesus Christ. The Old Testament sin offerings, though divinely instituted and essential for their time, were inherently incomplete and temporary; they had to be repeated continually because the blood of animals could not truly take away sin or perfect the conscience (Hebrews 10:4). They functioned as a shadow, pointing forward to the substantial reality found in Christ. Jesus, the Lamb of God who takes away the sin of the world, became our once-for-all, perfect sin offering, bearing the full penalty for humanity's sin on the cross. As 2 Corinthians 5:21 declares, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." Unlike the temporary and ritualistic cleansing provided by the blood of goats and bulls, Christ's perfect and eternal sacrifice provides complete redemption and thorough purification for all who place their faith in Him (Hebrews 9:12). He is the true and final atonement, through whom we now have bold and confident access to God's holy presence, no longer needing animal sacrifices, for His blood has opened a new and living way (Hebrews 10:19-20). The humble kid of the goats in Numbers 7:82 thus stands as a powerful type, fulfilled in the glorious and saving reality of Christ's finished work on the cross.

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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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