72On the eleventh day it was Pagiel the son of Ochran, leader of the sons of Asher; 73his offering was one silver dish whose weight was one hundred and thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 74one gold pan of ten shekels, full of incense; 75one bull, one ram, one male lamb one year old, for a burnt offering; 76one male goat for a sin offering; 77and for the sacrifice of peace offerings, two oxen, five rams, five male goats, five male lambs one year old. This was the offering of Pagiel the son of Ochran.

      78On the twelfth day it was Ahira the son of Enan, leader of the sons of Naphtali; 79his offering was one silver dish whose weight was one hundred and thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 80one gold pan of ten shekels, full of incense; 81one bull, one ram, one male lamb one year old, for a burnt offering; 82one male goat for a sin offering; 83and for the sacrifice of peace offerings, two oxen, five rams, five male goats, five male lambs one year old. This was the offering of Ahira the son of Enan.

      84This was the dedication offering for the altar from the leaders of Israel when it was anointed: twelve silver dishes, twelve silver bowls, twelve gold pans, 85each silver dish weighing one hundred and thirty shekels and each bowl seventy; all the silver of the utensils was 2,400 shekels, according to the shekel of the sanctuary; 86the twelve gold pans, full of incense, weighing ten shekels apiece, according to the shekel of the sanctuary, all the gold of the pans 120 shekels; 87all the oxen for the burnt offering twelve bulls, all the rams twelve, the male lambs one year old with their grain offering twelve, and the male goats for a sin offering twelve; 88and all the oxen for the sacrifice of peace offerings 24 bulls, all the rams 60, the male goats 60, the male lambs one year old 60. This was the dedication offering for the altar after it was anointed.

      89Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him.

Parallel Verses

New American Standard Bible (©1995)
and for the sacrifice of peace offerings, two oxen, five rams, five male goats, five male lambs one year old. This was the offering of Ahiezer the son of Ammishaddai.

GOD'S WORD® Translation (©1995)
and two bulls, five rams, five male goats, and five one-year-old male lambs as a fellowship offering. These were the gifts from Ahiezer, son of Amishaddai.

King James Bible
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.

Douay-Rheims Bible
And for sacrifices of peace offerings, two oxen, five rams, five buck goats, five lambs of a year old. This was the offering of Ahiezer the son of Ammisaddai.

Darby Bible Translation
and for a sacrifice of peace-offering, two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Ahiezer the son of Ammishaddai.

English Revised Version
and for the sacrifice of peace offerings, two oxen, five rams, five he-goats, five he-lambs of the first year: this was the oblation of Ahiezer the son of Ammishaddai.

Webster's Bible Translation
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.

World English Bible
and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai.

Young's Literal Translation
and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this is the offering of Ahiezer son of Ammishaddai.

Cross References

Numbers 1:12 of Dan, Ahiezer the son of Ammishaddai;

Numbers 7:70 one male goat for a sin offering;

Numbers 7:72 On the eleventh day it was Pagiel the son of Ochran, leader of the sons of Asher;

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-89

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, 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 (Ps. 138:4, 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 (v. 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, 1 Co. 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (v. 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, Mk. 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 (v. 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 (v. 89, ch. 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Ps. 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, to-day, and for ever.

Calvin's Commentary

1. 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,

1. Et fuit quo die finivit Moses erigere tabernaculum, unxit illud et sanctificavit, omniaque utensilia ejus, altare quoque et omnia utensilia ejus, ex quo unxit ca et sanctificavit.

2. 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.

2. Tunc obtulerunt principes Israelis, capita domuum patrum suorum, principes tribuum, hi erant praefecti numeratis.

3. And they brought their offering before the Lord, six covered waggons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

3. Et attulerunt oblationem suam coram Jehova, sex plaustra operta, et duodecim boves, plaustrum pro binis principibus, et bovem in singulos obtulerunt coram tabernaculo.

4. And the Lord spake unto Moses, saying,

4. Dixerat autem Jehova ad Mosen, dicendo:

5. 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.

5. Accipe ab els, et servient in ministerio tabernaculi conventionis: et dabis ea Levitis, cuique secundun, rationem sui ministerii.

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

6. Accepit itaque Moses plaustra et boves, et dedit Levitis:

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

7. Duo plaustra, et quatuor boves dedit filiis Gerson secundum rationem ministerii ipsorum.

8. And four waggons 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.

8. Et quatuor plaustra et octo boves tradidit filiis Merari secundum rationem ministerii ipsorum sub manu Ithamar filii Aharon sacerdotis.

9. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging un to them was, that they should bear upon their shoulders.

9. Filiis veto Cehath nihil dedit: quia ministerium sanctuarii quod illis injunctum erat, humero ferebant.

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.

10. Obtulerunt autem principes pro dedicatione altaris die quo unctum fuit: obtulerunt, inquam, principes oblationem suam coram altari.

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

11. Et dixit Jehova ad Mosen, Singuli principes singulis diebus of ferent oblationem suam ad dedicationem altaris.

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

12. Obtulit itaque primo die oblationem suam Nahason filius Amminadab de tribu Jehudah.

13. And 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 were full of fine flour mingled with oil, for a meat-offering:

13. Fuit autem oblatio ejus patina argentea, centum triginta siclorum pondus ejus: phiala una argentia, septuaginta siclorum, secundum siclum sanctuarii: ambae plenae similaconspersa oleo in minha:

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

14. Cochlear unum aureum decent siclorum, plenum suffitu:

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

15. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

16. One kid of the goats for a sin-offering:

16. Hircus caprarum unus pro peccato:

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.

17. Pro sacrificio autem prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi qumque. Haec fuit oblatio Nahason filii Amminadab.

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

18. Die autem secundo obtulit Nethanel filius Suar princeps Issachar.

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 mingld with oil, for a meat-offering:

19. Obtulit oblationem suam, patinam argenteam unam, centum triginta siclorum pondus ejus: phialam unam argenteam, septuaginta siclorum, secundum siclum sanctuarii, arebas ipsas plenas simila conspersa oleo in minham:

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

20. Cochlear unum decem siclorum, aureum, plenum suffitu:

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

21. Juvencum unum, fillum armenti, arietem unum, agnum anniculum in holocaustum:

22. One kid of the goats for a sin-offering:

22. Et hircum caprarum unum pro peccato:

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.

23. Et pro sacrificio prosperitatum, boves duos, arietes quinque, hircos quinque, agnos anniculos qninque. Haec est oblatio Nethanel filii Suar.

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

24. Die tertio princeps filiorum Zebulon, Eliab filius Helon.

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:

25. Oblatio autem ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

26. One golden spoon of ten shekels,full of incense:

26. Cochlear unum decem siclorum, auremn, plenum suffitu:

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

27. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

28. One kid of the goats for a sin-offering:

28. Hircus caprarum unus pro peccato:

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.

29. Et pro sacrificio prosperitatum boves duo, arides quinque, hirci quinque, agni quinque anniculi. Haec fuit oblatio Eliab filii Helon.

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

30. Die quarto princeps filiorum Ruben, Elisur filius Sedeur.

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:

31. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

32. One golden spoon often shekels, full of incense:

32. Cochlear unum decem siclorum, aureum, plenum suffitu:

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

33. Juvencus unus, illius armenti, aries unus, agnus unus anniculus in holocaustum:

34. One kid of the goats for a sin-offering:

34. Hircus caprarum unus pro peccato:

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.

35. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Elisur filii Sedeur.

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

36. Die quinto princeps filiorum Simeon, Selumiel, filius Surisaddai.

37. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver

37. Oblatio ejus fuit patina argentia una, centum triginta siclorum pondus ejus: phiala una argentea,

38. One golden spoon of ten shekels, full of incense:

38. Cochlear unum decem siclorum, aureum plenum suffitu:

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

39. Juvencus unus filius armenti, aries unus, agnus unus anniculus in holocaustum:

40. One kid of the goats for a sin-offering:

40. Hircus caprarum unus pro peccato:

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.

41. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Selumiel filii Surisaddai.

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

42. Die sexto princeps filiorum Gad, Eliasaph filius Deuel.

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:

43. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

44. One golden spoon of ten slhekels, full of incense:

44. Cochlear unum decem siclorum, aureum, plenum suffitu:

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

45. Juvencus unus, filius armenti, aries nuns anniculus in holocaustum:

46. One kid of the goats for a sin-offering:

46. Hircus caprarum unus pro peccato:

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.

47. Et pro sacrificio prosperitatum, boves duo, ariet es quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Eliasaph filii Deuel.

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

48. Die septimo, princeps filiorum Ephraim, Elisarea filius Ammihud.

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:

49. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

50. One golden spoonoften shekels, full of incense:

50. Cochlear unum decem siclorum, aureum, plenum suffitu:

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

51. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

52. One kid of the goats for a sin-offering:

52. Hircus caprarum unus pro peccato.

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 Elisharod the son of Ammihud.

53. Et pro sacrificio prosperitatum,boves duo, arietes quinque, hirci quinque,agni anniculi quinque. Haec fuit oblatio Elisama filii Ammihud.

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

54. Die octavo princeps filiorum Manasse, Gamliel filius Padahsur.

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:

55. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

56. One golden spoon often shekels, full of incense:

56. Cochlear unum decem siclorum, aureum, plenum suffitu:

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

57. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

58. One kid of the goats for a sin-offering:

58. Hircus caprarum unus pro peccato:

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.

59. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Gamliel filii Pedahsur.

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

60. Die nono princeps filiorum Benjamin, Abidan filius Gidoni.

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:

61. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: amble ipsae plenae simila conspersa oleo in minham:

62. One golden spoon of ten shekels, full of incense:

62. Cochlear unum decem siclorum, plenum suffitu:

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

63. Juvencus unus, filius armenti, aries unus anniculus in holocaustum:

64. One kid of the goats for a sin-offering:

64. Hircus caprarum unus pro peccato:

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.

65. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculiquinque. Haec fuit oblatio Abidan filii Gidoni.

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

66. Die decimo princeps filiorum Dan, Ahiezer filius Ammisaddai.

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 meat-offering:

67. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:

68. One golden spoon of ten shekels, full of incense:

68. Cochlear unum decem siclorum, argenteum, plenum suffitu:

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

69. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

70. One kid of the goats for a sin-offering:

70. Hircus caprarum unus pro peccato:

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.

71. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Ahiezer filii Ammisaddai.

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

72. Die undecimo princeps filiorum Aser, Pagiel filius Ochran.

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:

73. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septnaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:

74. One golden spoon of ten shekels, full of incense:

74. Cochlear unum decem siclorum, auremn, plenum suffitu:

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

75. Juvencus unus, filius armenti, aries unus, anniculus in holocaustum:

76. One kid of the goats for a sin-offering:

76. Hircus caprarum unus pro peccato:

77. And for a sacrifice of peace-offerings, two oxen, five rains, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocram

77. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Pagiel filii Ochran.

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

78. Die duodecimo, princeps filiorum Nephthali, Ahira filius Enan:

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:

79. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenaee simila conspersa oleo in minham:

80. One golden spoon of ten shekels, full of incense:

80. Cochlear unum decem siclorum, argenteum, plenum suffitu:

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

81. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:

82. One kid of the goats for a sin-offering:

82. Hircus caprarum unus pro peccato:

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.

83. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque, Haec fuit oblatio Allira filii 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:

84. Haec fuit dedicatio altaris, die quo unctum fuit a principibus Israel: patrum argentine duodecim, phiale argenteae duodecim, cochlearia aurea duodecim.

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.

85. Centum triginta siclorum erat patina una argentea, et septuaginta phiala una: omne argentum vasorum, duo millia, et quadringenti sicli, secundum siclure sanctuarii.

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.

86. Cochlearia aurea duodecim plena suffitu: decem siclorum erant cochlearia secundum pondus sanctuarii: omne aurum cochlearium, centurm viginti siclorum.

87. All the oxen for the burnt-offering were twelve bullocks, the rains twelve, the lambs of the first year twelve, with their meat-offering; and the kids of the goats for sin-offering twelve.

87. Omnes boves in holocaustum, duodecim juvenci, arietes duodecim, agni anniculi duodecim, cum minha; ipsorum: et hirci caprarum duodecim pro peccato.

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.

88. Orenos autem boves sacrificii prosperitatum viginti quatuor, juvenci arietes sexaginta, hirci sexaginta, agni anniculi sexaginta. Haec fuit dedicatio altaris postquam unctum fuit.

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.

89. Quum autem ingrediebatur Moses tabernaculum conventionis, ut loqueretur cum eo, audiebat vocem loquentis ad se e propitiatorio, quod erat super arcam testimonii inter duos Cherubim, et loquebatur ei.

1. And it came to pass on the day that Moses This was the second contribution of the people, after the completion of the Tabernacle; for although mention is only made of the princes, it is probable that each of them presented what the whole tribe had subscribed, since there was no private person at that time wealthy enough to give so much gold and silver of his own. Let it be understood, then, that they brought in the name, and at the desire of all, what they had received from the members of their respective tribes. Before, however, I proceed any further, it must be remarked that the sacrifices were not killed, before the sanctuary was anointed. Moses himself is said to have anointed it, as he had his brother Aaron; for the exposition of some, that what properly applies to Aaron is attributed to his brother, does not appear to be sound. We have said elsewhere that God thus freely used the visible signs, in order that He might by no means bind the grace of the Spirit to particular persons. When Moses, therefore, who was not anointed himself, anointed both the sanctuary and the priest, it was manifestly shewn that the efficacy of consecration did not emanate from himself, inasmuch as He could not give of his own that which he did not possess. Consequently the entire virtue and utility of signs depend on the command of God. We have elsewhere seen why it was necessary to consecrate the tabernacle, the altar, and all the vessels by a sacred anointing. Here let us only observe, that the connection of the two words anointing and sanctifying is not superfluous: that we may understand that the symbol of the oil was not vain and inefficacious, but that true spiritual sanctity was annexed to it; for God institutes nothing in vain, but, by filling what He typifies with the secret influence of the Spirit, He effectually proves Himself to be true. It is said that the princes were set "over them that were numbered," i.e., after the people were numbered, and separated into their several divisions, these were chosen as the chiefs of the tribes. The exposition which some give, that they assisted when the people were numbered, in my opinion, is far-fetched.

3. And they brought their offering before the Lord, six covered waggons These waggons were dedicated for the conveyance of the tabernacle: for its pillars and many other parts of it could not be carried on men's shoulders; and therefore they are said to have been covered, lest the things which were deposited in them should be exposed to the rain. For it is by no means suitable to suppose that they were litters; [400] and, in fact, a pair of oxen is assigned to every waggon. It is pretty clear, then, that the materials of the tabernacle were placed in them when they were travelling from one place to another.

This oblation is stated to have been made "before the Lord," and then "before the tabernacle," but the meaning is precisely the same; for God had, as it were, put on that face in which he might be beheld by believers. What follows, "But the Lord had spoken to Moses," etc., I thus interpret, That God had required this tribute of the people: I have thought it well, therefore, to render it in the pluperfect tense, whereas others translate it, "The Lord said unto Moses," as if Moses had not been ordered to receive it, before it was actually presented by the princes and the people. Indeed, it is probable that the number of the waggons was not accidentally determined, but by a just calculation of the things which they were to carry.

10. And the princes offered for dedicating of the altar Here is another kind of offering, viz., a silver dish and bowl from every tribe, besides a golden spoon, [401] which properly means a censer. Their use was as follows, -- that the sacred cakes should be received in the dishes, the wine of libation in the bowls, and the frankincense in the censers. But God would have each tribe contribute their respective vessels, in order that the common interest of the whole people in the sacrifices might be the better testified. Although the word shekel [402] is derived front its being weighed, still it is almost everywhere used for a coined piece of money, which, as we have seen at Exodus 30, was of the value of twenty oboli. Josephus estimates it at an Attic tetradrachm. But Ezekiel, when he is inveighing against their fraud in having diminished its weight, settles its value at twenty oboli, and adds that it is the third part of a pound or mina. (Ezekiel 45:12.) But it must be borne in remembrance, as we have also seen elsewhere, that the shekel of the sanctuary was double the ordinary one, for it was worth four drachmas, whereas the common shekel was only worth two drachmas, or a staler. Now, if we calculate, we shall find that the value of each dish amounted to nearly a hundred French livres; and that of each bowl to forty-four. If we take the shekel in the same sense with reference to the censers, or spoons, they must have been very small, only being about seven livres in value: whereas a gold vessel of this size would scarcely hold three grains of frankincense. Wherefore, I doubt whether they had not also gold shekels; but I leave it undecided as a point on which we have no knowledge.

Lastly, follow the animals offered as victims, a young bullock, a ram, and a lamb for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs for a sacrifice of thanksgiving. It would, however, have been difficult for each prince to present so many out of his own folds or stalls; whence it is probable that they were aided by a general contribution. God chose that each tribe should have its peculiar day appointed for it in order, not only that there might be no confusion or disturbance, but; also that by this lengthened exercise the hearts even of the careless might be stirred up to zealous devotion.

12. And he that offered his offering the first day The oracular declaration which God made by the mouth of Jacob is well known. "The scepter shall not depart from Judah," etc. (Genesis 49:10.) Non, although the time had not yet arrived when the truth of this prophecy should be manifested by its fulfillment, still it was brought to pass by the admirable counsel of God that certain marks of supremacy should exist in the tribe of Judah; and, by general consent, if not dominion, at least the chief dignity, was always lodged in it. The assignment of the first day to Nahshon was, therefore,a presage of that future kingdom which was at length set up in the person of David. If any should allege the absurdity that the tribe of Reuben, who was the first-born, should be kept back till the fourth day, I reply that the tribes of Zebulun and Issachar were ranked under the banner of Judah; since it will appear in chapter 10. [403] that the twelve tribes were divided into four divisions of three. Thus it was more honorable for the tribe of Reuben to have the fourth day, so as to have the two tribes over which it presided attached to it. But the fathers of the two tribes, which God placed under the banner of Judah, were the two youngest sons of Leah, who followed next after Judah, her fourth son. We see, therefore, that the kingdom was thus obscurely shadowed forth, from which salvation was to be hoped for by the whole people: in order that they might be the more attentive to the promise given them; although this indication of it had but little effect on their sluggish minds.

89. And when Moses was gone into the tabernacle There seems at first sight to be a kind of contradiction between this passage and the other, in which we saw that a thick cloud stood in the door of the tabernacle, so that Moses could not enter it. It might, indeed, be answered that this only occurred once; but to me it appears more probable that, Moses sought the replies of God at the mercy-seat, until Aaron began to exercise the priesthood, and then abandoned his dignity, which was only temporary, as far as regarded the entering of the sanctuary. For we know that by the established Law of God the priesthood was distinct from the civil government; and therefore that he could not, except by special privilege, be at the same time the leader and the priest. [404] If this exposition be accepted, he does not here record in its proper place that answers were given to him by God from the mercy-seat; since it is by no means unusual that what has preceded in order of time should be annexed at the end of a narrative. His intention, indeed, was to declare to posterity that God had not promised in vain that the Israelites should experience the presence of His favor; because He had chosen His dwelling-place in the sanctuary, to sit between the cherubim. By this testimony, therefore, of God's grace, the external anointing was ratified and confirmed, inasmuch as God appeared to Moses upon the Ark of the Covenant.

Footnotes:

[400] So Vatablus, quoted in Poole. "In Leviticus 11:29, (says Ainsworth,) tsv (tsab) is a tortoise, so called from the shell that covereth it: accordingly here they may be called glt tsv, (gnegeloth tsab,) waggons of the tortoise, (or of covering,) because they were like to a tortoise, covered above."

[401] V., mortariolum. LXX.,: thuiske Ainsworth, cup. Heb., kn from whence probably our English word cup.

[402] sql shekel, from sql, shakal, to weigh. C. follows LXX. in renderining grh gerah, -- the twentieth part of a shekel, -- by the word obolus, obolos The general opinion of modern commentators is, that the shekel, throughout the Old Testament, expressed not a coin, but a weight of about half an ounce Troy, which would bring its value in silver, at a rough calculation, to 2 Samuel 6d., and in gold to 2 Pounds sterling: though indeed it appears impossible to ascertain either the intrinsic or relative value of the precious metals at so early a period with anything like accuracy. The Rabbins (see Ainsworth) consider the estimate of the golden vessels to have been made by the shekel of silver.

[403] "Que la compagnie a suyvi son chef: car les douze lignees," etc.; that the company followed its chief; for the twelve tribes, etc.-- Fr.

[404] This sentence is omitted in Fr.

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Our Lord's Prayer for his People's Sanctification
In this wonderful prayer, our Lord, as our great High Priest, appears to enter upon that perpetual office of intercession which he is now exercising at the right hand of the Father. Our Lord ever seemed, in the eagerness of his love, to be anticipating his work. Before he was set apart for his life-work, by the descent of the Holy Ghost upon him, he must needs be about his Father's business; before he finally suffered at the hands of cruel men, he had a baptism to be baptized with, and he was straitened …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

Prophecy.
PROPHECY. Isaiah iii. 13; liii. "Behold, my servant shall deal prudently; he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? …
William Paley—Evidences of Christianity

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament