Numbers 7 COMMENTARY (Pulpit)

◄ Numbers 7 ►

Pulpit Commentary

And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them;

Verse 1. - On the day that Moses had fully set up the tabernacle. This expression, "on the day" (Hebrew, בְּיום; Septuagint, ῆ ἡμέρᾳ), has given rise to considerable difficulty. Strictly speaking it should mean the first day of the first month of the second year (); and so the Targum of Palestine, "It was on the day which begins the month Nisan." It is, however, quite clear from the narrative itself, as well as from its position, that the offerings were not actually made until after the taking of the census and the distribution of their respective duties to the Levitical families, i.e., until the eve of the departure from Sinai. Moreover, since the same phrase, בְּיום, occurs in verse 10, it is certain that it cannot apply to the actual presentation of the offerings, which was spread over twelve days (verse 11). The majority, therefore, of the commentators would read בְּיום here as in , "at the time." It is, however, impossible to admit that there is any similarity whatever between the two passages. In the context itself, as well as the subject matter, oblige us to understand the phrase in the looser sense; but in a plain historical account such as the present the obligation is all the other way. Either the date here given is a mistake (which, on any supposition, is most improbable), or it must be referred to the intention and inception of the princely offerings, the actual presentation being made at the time indicated in the narrative, i.e., in the first half of the second month. And had anointed it. From , as compared with , it would rather appear that Moses did not anoint the tabernacle on the day it was set up, but on some subsequent day. It is, however, a mistake to suppose that the tabernacle and the holy things were anointed through seven successive days: the statement in refers only to the consecration of the priests. Since the anointing of the tabernacle was connected with the setting of it up, as the last act of one ceremonial, and was only unavoidably postponed, there is nothing remarkable in the two things being spoken of as if they had taken place on one and the same day.

That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered:

Verse 2. - The princes of Israel. These arc the same men, and are called by the same titles, as those Divinely nominated in , sq. No doubt they were the heads of the nations according to some established rules of precedence before the exodus. And were over them that were numbered. Hebrew, "stood over." The most natural reference is to the fact of their presiding over the census, and so the Septuagint, οῦτοι οἱ παρεστηκότες ἐπὶ τῆς ἐπισκοπῆς. But it may mean simply that they were the leaders of the numbered hosts, and offered as their natural representatives.

And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

Verse 3. - They brought their offering before the Lord, i.e., probably to the entrance of the tabernacle. Six covered wagons. עֶגְלֹת צָב. The meaning of the qualifying word צָב is extremely doubtful. The Targums render it as the A.V. On the other hand, Gesenius and. De Wette render it "litters," as the similar word צַבִּים in (where the Septuagint has ἐν λαμπήναις ἡμιόνων). The reading of the Septuagint, ἀμάξας λαμπηνίκας, is equally doubtful. Λαμπήνη, itself probably a foreign word, is explained by the Scholiasts as ἅμαξα βασιλικὴ, or as ἅρμα σκεπαστὸν; and Aquila has here ἅμαξαι σκεπασταὶ, and the Vulgate plaustra tecta. But Euseb. Emis. understands it as meaning "two-wheeled vehicles." It is a matter of little importance, but the nature of the country itself and the small number of oxen to each carriage point to the probability that they had no wheels, and were carried by the oxen, one in front, and one behind, by means of shafts, as is still the case in parts of India.

And the LORD spake unto Moses, saying,

Verse 4. - The Lord spake unto Moses. The Targum of Palestine here inserts the statement that Moses was not willing to receive them. He may very well have doubted whether God would sanction their use, as it had not been commanded; and it may be that some delay, perhaps of several days, occurred before he was able to accept them and to assign them to their future uses. In this, or some similar way, must be explained the apparent discrepancy of time.

Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.

Verse 5. - Take it of them. It was the first absolutely voluntary offering made for the service of God, and as such altogether acceptable. Former "free-will offerings" had been at the least invited this had not.

And Moses took the wagons and the oxen, and gave them unto the Levites.

Two wagons and four oxen he gave unto the sons of Gershon, according to their service:

And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest.

Verse 8. - Four wagons... he gave unto the sons of Merari. The heavy portions of the fabric, which were intrusted to the Merarites, especially required this means of transport.

But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.

Verse 9. - Upon their shoulders. For which purpose poles or bearing-frames had been provided, as implying more honour and care than the use of carriages. The death of Uzzah seems to have been the melancholy consequence of neglecting this rule (, as compared with ).

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.

Verse 10. - For dedicating of the altar. The altar was "dedicated" in the sense of being consecrated, by the anointing with the sacred oil and with the blood of the appointed sacrifices (). But it could still be "dedicated" in another sense by the sacrificial gifts, freely offered for the purpose, of the people. No rules appear to have been made as to dedications, but there is an allusion in to the dedication of houses, which may have been accompanied with religions rites, and we know that as a fact the temple was dedicated by Solomon (), and re-dedicated by the Maccabees (1 Macc. 4:54, sq.), and the wall of Jerusalem was dedicated by Nehemiah (, sq.). The Septuagint has here εἰς τὸν ἐγκαινισμὸν, as in 1 Macc. 4:56, and cf. . Offered their offering before the altar. This assuredly points to an offering made in common, and made at one time, via, on the day when the altar was anointed. It may be that the twelve princes all came for the purpose of making their offerings on that day, the day they would naturally choose for the purpose; but on account of the great number of other sacrifices, and the fewness of the priests, their offerings were postponed by the Divine command, and were actually received later. Thus in will and in meaning the offerings were made "on the day" of the consecration, but were publicly and solemnly received at some subsequent time.

And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

Verse 11. - The Lord said unto Moses. Doubtless in answer to his inquiry (see verse 89), at the time when the princes desired to make their offerings. Each prince on his day. For more convenience and solemnity, that the sacrifices might not be hurried over, and that none might feel neglected.

And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:

Verse 12. - Nahshon. The same appointed to act with Moses in the census, and to be captain of the children of Judah (; ). The names of the other princes are to be found in the same passages, and their order in presenting is their order for the march. This seems to show that their off, rings were actually made after the arrangement of the camps had been settled.

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:

Verse 13. - His offering was. And exactly the same was the offering of each of the rest. This was right and good, because it showed an equal zeal and thankfulness and forwardness to give unto the Lord, and it took away all occasion for jealousy or boasting. One silver charger, or dish. Hebrew, kearah, a deep vessel (). Septuagint, τρυβλίον (cf. ). An hundred and thirty shekels - weighing about as much as 325 shillings. One silver bowl. Hebrew, mizrak, from zarak, to scatter; a bowl for pouring; translated bason . Septuagint, φιάλη (cf. ; ). After the shekel of the sanctuary. According to the standard weight kept in the tabernacle (see ). It seems to have weighed about as much as half-a-crown. Full of fine flour mingled with oil. This was for a present meat offering to accompany the animal sacrifices, and also to intimate the future use of the vessels - the larger as a measure for the fine flour, the smaller as a measure for the oil.

One spoon of ten shekels of gold, full of incense:

Verse 14. - One spoon, or small cup, with a handle. Hebrew, kaph, as in . Septuagint, θυίσκη. Of ten shekels of gold - weighing about as much as eleven and a half sovrans, but the value of the precious metals was much greater then. Full of incense. Both for a present incense offering, and as intimating the use of the cups.

One young bullock, one ram, one lamb of the first year, for a burnt offering:

Verse 15. - One young bullock, one ram, one lamb. One of each kind that might be offered for a burnt offering ().

One kid of the goats for a sin offering:

Verse 16. - One kid of the goats. Literally, "one shaggy one." Hebrew, sa 'eer. Septuagint, χίμαρον (see on Leviticus 4:23). It is noticeable that while the burnt offerings and peace offerings were multiplied, the sin offering remained a single victim.

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.

Verse 17. - For a sacrifice of peace offerings. See . These were the most multiplied, as befitted an occasion of joy and of thankful communion with the God of Israel.

On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:

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:

One spoon of gold of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

Verse 23. - This was the offering of Nethaneel the son of Zuar. His offering, and that of all the rest, is described in exactly the same words and phrases, with the single minute exception, that in verse 19 we have, "he offered for his offering," instead of "his offering was." Even the small peculiarity of omitting the word shekels from the statement of the weight of the silver chargers and the golden spoons appears throughout (cf. ). No doubt the record was copied or enlarged from some document written at the time, and its studied sameness reflects the careful and equal solemnity with which the offerings of the several princes were received.

On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer:

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:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer:

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:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:

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:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered:

Verse 48. - On the seventh day. This did not necessarily fall on the sabbath; but if the days of offering were consecutive, one of them must have done so, and the order of offering was the same as on other days.

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

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

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered:

One golden spoon of ten shekels, full of incense:

One young bullock, one ram, one lamb of the first year, for a burnt offering:

One kid of the goats for a sin offering:

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.

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:

Verse 84. - This was the dedication of the altar. The sacrificial gifts for present sacrifice, and for the use of the altar, were its dedication.

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:

Verse 85. - Two thousand and four hundred shekels. In weight equal to about L300 of our money.

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.

Verse 86. - An hundred and twenty shekels. About L138. These values were not very great, nor was the number of the animals very large, as compared with the lavish, and perhaps extravagant, profusion displayed at the dedication of the temple and altar by Solomon; but we may believe they were at least as acceptable. The verb substantive should be removed from verses 86-88, which simply continue the totals of the offerings which formed the dedication.

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.

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.

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.

Verse 89. - And when Moses was gone into the tabernacle of the congregation. Rather, "the tent of meeting." Hebrew, ohel moed, where God had promised to meet with him (). To speak with him, i.e., with God, as implied in the word "meeting." He heard the voice of one speaking unto him. Rather, "he heard the voice conversing with him," making itself audible to him. מִדַּבֵּר, part. Hithpael, as in . Here is a distinct statement of the supernatural fact that God spake to Moses with an audible human voice, and (no doubt) in the Hebrew language, from out the empty darkness behind the veil. In the fact, indeed, of God so speaking audibly there was nothing new (see ; , &c.), nor in the fact of his so speaking to Moses (see and Exodus 33:9); but this records the fulfillment of that promise which was part of God's covenant with Israel, that he would at all times converse with Moses as their mediator from above the mercy-seat (see on Exodus 25:20-22, and cf. ). And he spake unto him, i.e., God spake unto Moses: the voice made itself audible, and by the voice God himself spake unto him. It is quite obvious that this statement more properly belongs to an earlier period, viz., to that immediately succeeding the consecration of the tabernacle. On the day it was set up Moses was not able to enter it (), but no doubt he did so very soon afterwards, and received from the mouth of the Lord, speaking in the holiest, all the commandments and ordinances recorded in Leviticus and in the beginning of this book. Perhaps the first communication made to him in this way concerned the offerings of the princes when first brought near (verses 4, 11), and for that reason the statement may have been appended to the record of those offerings.

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Numbers 7 COMMENTARY (Pulpit)