Numbers 7 commentary

The offering of the princes to the service of the tabernacle was not made till it was fully set up. Necessary observances must always take place of free-will offerings. The more any are advanced, the greater opportunity they have of serving God and their generation. No sooner was the tabernacle set up, than provision is made for the removal of it. Even when but just settled in the world, we must be preparing for changes and removes, especially for the great change.

The princes and great men were most forward in the service of God. Here is an example to those in authority, and of the highest rank; they ought to use their honour and power, their estate and interest, to promote religion and the service of God in the places where they live. Though it was a time of joy and rejoicing, yet still, in the midst of their sacrifices, we find a sin-offering. As, in our best services, we are conscious that there is sin, there should be repentance, even in our most joyful services. In all approaches to God we must by faith look to Christ as the Sin-offering. They brought their offerings each on a day. God's work should not be done confusedly, or in a hurry; take time, and we shall have done the sooner, or, at least, we shall have done the better. If services are to be done for twelve days together, we must not call it a task and a burden. All their offerings were the same; all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices offered upon it. He who now spake to Moses, as the Shechinah or Divine Majesty, from between the Cherubim, was the Eternal Word, the second Person in the Trinity; for all God's communion with man is by his Son, by whom he made the world, and rules the church, who is the same yesterday, to-day, and for ever.

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; So Vatablus, quoted in Poole. “In Leviticus 11:29, (says Ainsworth,) צב (tsab) is a tortoise, so called from the shell that covereth it: accordingly here they may be called עגלת צב, (gnegeloth tsab,) waggons of the tortoise, (or of covering,) because they were like to a tortoise, covered above.” 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, V., mortariolum. LXX.,: θυί̑σκη Ainsworth, cup. Heb., כן from whence probably our English word cup. 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 שקל shekel, from שקל, shakal, to weigh. C. follows LXX. in renderining גרה gerah, — the twentieth part of a shekel, — by the word obolus, ὀβολός 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 2s. 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. 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. “Que la compagnie a suyvi son chef: car les douze lignees,” etc.; that the company followed its chief; for the twelve tribes, etc.— Fr. 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. This sentence is omitted in Fr. 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.

A fuller Explication of the same thing

Leviticus 8

Leviticus 8:4-36

4. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.

4. Et fecit Moses quemadmodum praecperat ei Jehova. Et congregatus est coetus ad ostium tabernaculi conventionis.

5. And Moses said unto the congregation, This is the thing which the Lord commanded to be done.

5. Tunc dixit Moses ad congregaionem, Hoc est verbum quod praecepit Jehova facere.

6. And Moses brought Aaron and his sons, and washed them with water.

6. Et accedere fecit Moses Aharon et filios ejus, quos lavit aqua.

7. And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.

7. Postea induit eum tunica, et cinxit baltheo, et pallio induit eum, et superimposuit ephod, et cinxit eum cingulo ephod: cinxit inquam illo.

8. And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.

8. Et superimposuit ei pectorale, et reposuit in pectorali Urim et Thummim.

9. And he put the mitre upon his head; also upon the mitre, even upon his fore-front, did he put the golden plate, the holy crown; as the Lord commanded Moses.

9. Deinde cidarim imposuit capiti ejus, ponens super cidarim ante faciem ejus laminam auream, coronam sanetam, sicut praceperat Jehova Mosi.

10. And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and sanctified them.

10. Accepit quoque Moses oleum unctionis, et unxit tabernaculum, et quaecunque erant in eo: et consecravit ilia.

11. And he sprinkled thereof upon the altar seven times, and anointed the altar, and all his vessels, both the laver and his foot, to sanctify them.

11. Et aspersit ex eo super altare septera vicibus, unxitque altare atque omnis vasa ejus, et concham et basim ejus, ut consecraret ea.

12. And he poured of the anoint oil upon Aaron’s head, and anointed him, to sanctify him.

12. Fudit etiam ex oleo unctionis super caput Aharon, unxitque eum ut consecraret eum.

13. And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses.

13. Fecit praeterea Moses accedere filios Aharon, induitque filius tunicis, et cinxit filius baltheo, atque alligavit eis mitras, quemadmodum praeceperat Jehova ipsi Mosi.

14. And he brought the bullock for the sin-offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering.

14. Adduxit quoque juvencum in hostium pro peccato, imposuitque Aharon et filii ejus manus suas super caput juvenci hostiae pro peccato.

15. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

15. Et mactavit, tulitque Moses sanguinem, posuitque super cornua altaris per circuitum digito suo, et expiavit altare: reliquum vero sanguinem fudit ad basim altaris, et sanctificavit illud ad expiandum illud.

16. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

16. Tulit praeterea totum adipem qui erat super intestina, et fibram jecoris et duos renes, adipemque eorum, adolevitque ea Moses super altare.

17. But the bullock and his hide, his flesh and his dung, he burnt with fire without the camp; as the Lord commanded Moses.

17. Juvencum vero et pellem ejus, et carnero ejus, et fimum ejus combussit igni extra castra, quemadmodum praeceperat Jehova ipsi Mosi.

18. And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram.

18. Post haec adduxit arietem holocausti, et admoverunt Aharon et filii ejus marius suas super caput arietis.

19. And he killed it; and Moses sprinkled the blood upon the altar round about.

19. Et mactavit, sparsitque Moses sanguinem super altare per circuitum.

20. And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.

20. Arietem quoque concidit in frusta sua, adolevitque Moses caput, et frusta et adipem.

21. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savor, and an offering made by fire unto the Lord; as the Lord commanded Moses.

21. Intestina vero et crura lavit aqua, et adolevit Moses totum arietem super altare: holocaustum est in odorem quietis: oblatio est ignita Jehova, quemadmodum praeceperat Jehova Mosi.

22. And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.

22. Accedere fecit et arietem secundum, arietem consecrationum: posueruntque Ahaxon et filii ejus marius super caput arietis.

23. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

23. Et mactavit, tulitque Moses de sanguine ejus, et posuit super tenerum auris Aharon dextrae, et super pollicem manus ejus dextrae et super pollicem petits ejus dextri.

24. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet; and Moses sprinkled the blood upon the altar round about.

24. Adduxit et filius Aharon, posuitque Moses de sanguine super tenerum auris eorum dextrae, et super pollicem marius eorum dextrae, et super pollicem pedis eorum dextri: sparsitque Moses sanguinem super altare per circuitum.

25. And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:

25. Tulit deinde adipem, et caudam: totumque adipem qui erat super intestina, et fibram jecoris, duosque renes, et adipem eorum, et armum dextrum.

26. And out of the basket of unleavened bread that was before the Lord he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

26. De canistro quoque infermentatorum quae erant coram Jehova, tulit tortam infermentatam unam, et tortam panis oleati unam, et laganum unum, posuitque cum adipe et cum armo dextro.

27. And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them. for a wave-offering before the Lord.

27. Et posuit omnia haec in manibus Aharon, et in manibus filiorum ejus, et ea agitate fecit agitatione coram Jehova.

28. And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were consecrations for a sweet savor; it is an offering made by fire unto the Lord.

28. Dein accepit Moses ilia ex manibus eorum, adolevitque super altare in holocaustum, consecrationes enim sunt in odorem quietis, oblatio ignita est Jehovae.

29. And Moses took the breast, and waved it for a wave-offering before the Lord: for of the ram of consecration it was Moses’ part; as the Lord commanded Moses.

29. Tulitque Moses pectus, et agitavit illud agitatione coram Jehova: et ex ariete consecrationum ipsi Most fuit in partera, quemadmodum praeceperat Jehova ipsi Most.

30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.

30. Tulit etiam Moses ex oleo unctionis, et de sanguine qui erat super altare, aspersitque super Aharon, super vestes ejus, et super filios ejus, et super vestes filiorum ejus cum eo: consecravitque Aharonem, et vestes ejus, et filios ejus, et vestes filiorum ejus cum eo.

31. And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation; and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.

31. Et dixit Moses ad Aharon et ad filios ejus, Coquite carnes ad ostium tabernaculi conventionis, ibi deniqne comedite eam, et panem qui est in canistro consecrationum, quemadmodum praecepi, dicendo, Aharon et filii ejus comedent eam.

32. And that which remaineth of the flesh and of the bread shall ye burn with fire.

32. Quod vero superfuerit de carne et pane, igni comburetis.

33. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.

33. Et ex ostio tabernaculi conventionis non egrediemini septem diebus, usque ad diem qua completi fuerint dies consecrationum vestrarum: septem enim diebus consecrabit manum vestram.

34. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you.

34. quemadmodum fecit in die hac, praecepit Jehova facere ad expiandum vos.

35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded.

35. Et ad ostium tabernaculi conventionis manebitis die et nocte, septem diebus, observabitisque observationem eoram Jehova, et non moriemini: sic enim jussus sum.

36. So Aaron and his sons did all things which the Lord commanded by the hand of Moses.

36. Fecit itaque Aharon et filii eius omnia verba quae praeceperat Jehova per manum Mosis.

CHAPTER 7

Nu 7:1-89. The Princes' Offerings.

1. the day that Moses had fully set up the tabernacle--Those who take the word "day" as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place--the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year [Ex 40:17]. But that the term "day" is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments (the altar and its vessels) had been anointed (Le 8:10), the Levites separated to the sacred service--the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period of the imposing ceremonial described in this chapter about a month after the completion of the tabernacle.

2-3. the princes of Israel ... brought their offering before the Lord--The finishing of the sacred edifice would, it may well be imagined, be hailed as an auspicious occasion, diffusing great joy and thankfulness throughout the whole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances and so equal in character, as indicates it to have been the result of concerted and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of that sacred tent exhibited on the mount, and to which its symbolic and typical character required a faithful adherence, no provision had been made for its removal in the frequent journeyings of the Israelites. That not being essential to the plan of the divine architect, it was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated and the extensive interest the occasion produced. The offerers were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox.

4-5. The Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation--They exhibited a beautiful example to all who are great in dignity and in wealth, to be foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the freewill offerings, as well as by giving instructions as to the mode of their distribution among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed "unto the Levites, to every man according to his service"--that is, more or fewer were assigned to each of the Levitical divisions, as their department of duty seemed to require. This divine sanction it is of great importance to notice, as establishing the principle, that while in the great matters of divine worship and church government we are to adhere faithfully to the revealed rule of faith and duty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people in different places. "There is a great deal left to human regulation--appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because there is no Scripture for the erection and ringing of a church bell" [Chalmers].

6-9. Moses took the wagons and the oxen--The Hebrew word seems to be fairly rendered by the word "wagons." Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [Kitto].

gave them unto the Levites--The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery, [Nu 4:24-26]) the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture [Nu 4:31, 32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward [Nu 4:44]; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [Calmet]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands--the sockets, for instance, which being each a talent weight, was one man's burden (2Ki 5:23). The Kohathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on Nu 4:15) demanded a more honorable mode of conveyance. These were carried by those Levites shoulder high. Even in this minute arrangement every reflecting reader will perceive the evidence of divine wisdom and holiness; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation of holy displeasure, calculated to make a salutary and solemn impression (2Sa 6:6-13).

10-11. the princes offered for dedicating of the altar, &c.--"Altar" is here used in the singular for the plural; for it is evident, from the kind of offerings, that the altars of burnt offering and incense are both referred to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before [Le 8:11]. But it might be considered an additional "dedication"--those offerings being the first that were made for particular persons or tribes.

12-17. He that offered his offering the first day was Nahshon ... of the tribe of Judah, &c.--Judah having had the precedence assigned to it, the prince or head of that tribe was the first admitted to offer as its representative; and his offering, as well as that of the others, is thought, from its costliness, to have been furnished not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacrifice, were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating the occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary; such as an immense platter and bowl (Ex 25:29). Being of silver, they were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and there was a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands (Le 16:12).

18-83. On the second day Nethaneel ... prince of Issachar, did offer--This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the left side; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as quality, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honor might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as subjects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use--the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell among them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God.

84-88. This was the dedication of the altar--The inspired historian here sums up the separate items detailed in the preceding narrative, and the aggregate amount is as follows: 12 silver chargers, each weighing 130 shekels equals 1560; 12 silver bowls, each 70 shekels equals 840: total weight. A silver charger at 130 shekels, reduced to troy weight, made 75 ounces, 9 pennyweights, 168.31 grains; and a silver bowl at 70 shekels amounts to 40 ounces, 12 pennyweights, 2121.31 grains. The total weight of the 12 chargers is therefore 905 ounces, 16 pennyweights, 33.11 grains; and that of the 12 bowls 487 ounces, 14 pennyweights, 204.31 grains; making the total weight of silver vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at 5s. per ounce, is equal to £383 1s. 8½d. The 12 golden spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights, 135.31 grains, which, at £4 per ounce, is equal to £320 14s. 10½d., and added to the amount of the silver, makes a total of £703 16s. 6½d. Besides these the offerings comprised twelve bullocks, twelve rams, twelve lambs, twenty-four goats, sixty rams, sixty he-goats, sixty lambs--amounting in all to 240. So large a collection of cattle offered for sacrifice on one occasion proves both the large flocks of the Israelites and the abundance of pastures which were then, and still are, found in the valleys that lie between the Sinaitic Mountains. All travellers attest the luxuriant verdure of those extensive wadies; and that they were equally or still more rich in pasture anciently, is confirmed by the numerous flocks of the Amalekites, as well as of Nabal, which were fed in the wilderness of Paran (1Sa 15:9).

89. And when Moses was gone into the tabernacle of the congregation to speak with him--As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded.

then he heard the voice of one speaking to him--Though standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ Himself, the Angel of the Covenant, commanding its erection (Ex 25:22). It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself (Joh 14:21).

On the day that Moses had fully set up the tabernacle - The transactions mentioned in this chapter took place on the second day of the second month of the second year after their departure from Egypt; and the proper place of this account is immediately after the tenth chapter of Leviticus.

Six covered wagons - שש עגלת צב shesh egloth tsab, six tilted wagons, the Septuagint translate ἑξ ἁμαξας λαμπηνικας, with which the Coptic agrees; but what lampenic chariots were, no person pretends to know. Covered or tilted is probably the meaning of the original. The wagons were given for the more convenient exporting of the heavier parts of the tabernacle, which could not be conveniently carried on men's shoulders.

According to his service - That is, distribute them among the Levites as they may need them, giving most to those who have the heaviest burdens to bear.

Two wagons - unto the sons of Gershon - The Gershonites carried only the curtains, coverings, and hangings, Num 4:25. And although this was a cumbersome carriage, and they needed the wagons, yet it was not a heavy one.

Four wagons - unto the sons of Merari - Because they had the boards, bars, pillars, and sockets of the tabernacle to carry, Num 4:31, Num 4:32, therefore they had as many more wagons as the Gershonites.

Unto the sons of Kohath he gave none - Because they had the charge of the ark, table, candlestick, altars, etc., Num 4:5-15, which were to be carried upon their shoulders; for those sacred things must not be drawn by beasts.

And the princes offered - Every prince or chief offered in the behalf, and doubtless at the expense, of his whole tribe.

One silver charger - קערת kaarath, a dish, or deep bowl, in which they kneaded the paste. See Exo 25:29. One silver bowl - מזרק mizrak, a bason, to receive the blood of the sacrifice in. See on Exo 27:3 (note).

One spoon - כף caph, a censer, on which they put the incense. See Exo 25:29. It is worthy of remark that the different tribes are represented here as bringing their offerings precisely in the same order in which they encamped about the tabernacle. See Numbers 2 and Numbers 10.

Tribe Chief Verse Location 1. Judah Nahshon 12 2. Issachar Nethaneel 18 East 3. Zebulun Eliab 24 4. Reuben Elizur 30 5. Simeon Shelumiel 36 South 6. Gad Eliasaph 42 7. Ephraim Elishama 48 8. Manasseh Gamaliel 54 West 9. Benjamin Abidan 60 10. Dan Ahiezer 66 11. Asher Pagiel 72 North 12. Naphtali Ahira 78 It is worthy of remark also, that every tribe offers the same kind of offering, and in the same quantity, to show, that as every tribe was equally indebted to God for its support, so each should testify an equal sense of obligation. Besides, the vessels were all sacrificial vessels, and the animals were all clean animals, such as were proper for sacrifices; and therefore every thing was intended to point out that the people were to be a holy people, fully dedicated to God, and that God was to dwell among them; hence there were fine flour and oil, for a meat-offering, Num 7:13. A bullock, a ram, and a lamb, for a burnt-offering, Num 7:15, Num 7:16. Five oxen, five rams, five he-goats, and five lambs, for a peace-offering, Num 7:17. Thus, as the priests, altars, etc., were anointed, and the tabernacle dedicated, so the people, by this offering, became consecrated to God. Therefore every act here was a religious act. "Thus," says Mr. Ainsworth, "by sacrifices of all sorts, figuring the death of Christ, and the benefits that were to be received thereby, they reconciled and made themselves and theirs acceptable to God, and were made partakers of his grace, to remission of sins, and sanctification through faith, and in the work of the Holy Ghost, in the communion and feeling whereof they rejoiced before God."

On the seventh day - Both Jewish and Christian writers have been surprised that this work of offering went forward on the seventh day, which they suppose to have been a Sabbath, as well as on the other days. But

1. There is no absolute proof that this seventh day of offering was a Sabbath.

2. Were it even so, could the people be better employed than in thus consecrating themselves and their services to the Lord?

We have already seen that every act was a religious act; and we may rest assured that no day was too holy for the performance of such acts as are recorded here.

On the eleventh day - The Hebrew form of expression, here and in the 78th verse, has something curious in it. ביום עשתי עשר יום beyom ashtey asar yom, In the day, the first and tenth day; ביום שנים עשר יום beyom sheneym asar yom, In the day, two and tenth day. But this is the idiom of the language, and to an original Hebrew our almost anomalous words eleventh and twelfth, by which we translate the original, would appear as strange as his, literally translated, would appear to us. In reckoning after twelve, it is easy to find out the composition of the words thirteen, as three and ten, fourteen, four and ten, and so on; but eleven and twelve bear scarcely any analogy to ten and one, and ten and two, which nevertheless they intend. But this is a subject of philology rather than of Biblical criticism.

This was the dedication of the altar, in the day, etc. - Meaning here the time in which it was dedicated; for as each tribe had a whole day for its representative or prince to present the offerings it had provided, consequently the dedication, in which each had his day, must have lasted twelve days: the words therefore, in this text, refer to the last day or twelfth, in which this dedication was completed.

After that it was anointed - By the anointing the altar was consecrated to God; by this dedication it was solemnly appointed to that service for which it had been erected.

To speak with him - To confer with God, and to receive farther discoveries of his will. He heard the voice of one speaking unto him - Though Moses saw no similitude, but only heard a voice, yet he had the fullest proof of the presence as well as of the being of the Almighty. In this way God chose to manifest himself during that dispensation, till the fullness of the time came, in which the Word was made flesh, and Dwelt Among Us. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him.

The mercy-seat - See the note on Exo 25:17. As God gave oracular answers from this place, and spoke to Moses as it were face to face, hence the place was called the Oracle, דביר debir, or speaking place, from דבר dabar, he spoke, 1Kgs 6:23. And as this mercy-seat represented our blessed Redeemer, so the apostle says that God, who had at sundry times, and in divers manners, Spoken in time past to the fathers by the prophets, hath, in these last days, Spoken unto us by his Son. Heb 1:1, Heb 1:2. Hence the incarnated Christ is the true דביר debir or oracle, in and by whom God speaks unto man. On this occasion we find there were offered 12 silver chargers each weighing 130 shekels. 12 silver bowls, each 70 shekels.

Total amount of silver vessels 2,400 shekels. 12 golden spoons, each weighing 10 shekels.

Total amount of golden vessels 120 shekels. oz. dwts. gr. A silver charger at 130 shekels reduced to troy weight makes 75 9 16 8/31 A silver bowl at 70 shekels amounts to 40 12 21 21/31 Total weight of the 12 chargers. 905 16 3 3/31 Total weight of the 12 bowls 487 14 20 4/31 Total 1393 10 23 7/31 Which, at 5s. per oz., is equal to 348 7s. 9d. oz. dwts. gr. The 12 golden spoons, allowing each to be 5 16 3 3/31 Amount to 69 13 13 5/31 Which, at 4 per ounce, equals 278 14s. 2 1/2 d And added to the amount of the silver 348 7s. 9d. Make a total of 627 1s. 11d.

Besides the above there were

Bullocks 12 Rams 12 Lambs 12 Goats 24 Rams 60 He-goats 60 Lambs 60 - Total 240 clean beasts for sacrifice.

By which we may at once see that though the place in which they now sojourned was a wilderness, as to cities, villages, and regular inhabitants, yet there was plenty of pasturage, else the Israelites could not have furnished these cattle, with all the sacrifices necessary for different occasions, and especially for the passover, which was celebrated during their sojourning in the desert, and which itself must have required an immense number of lambs, (see Numbers 9) when each family of the 600,000 males was obliged to provide one for itself.

On the day - It seems day is for time, and on the day, for about the time. For all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so this chapter comes in its proper place, and those things were done in the second month of the second year after the tabernacle and altar, and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the tabernacle, and appointed to their several works, which was done about a month after the tabernacle was erected, and after the numbering of the people, Num 1:2 - 49, when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings.

Offered - In the manner and days hereafter mentioned.

Waggons - For the more convenient and safe carriage of such things as were most cumbersome.

According to his service - More or fewer, as the nature of their service and of the things to be carried required.

Upon their shoulders - Because of the greater worth and holiness of the things which they carried.

The altar - Of burnt - offerings, and incense too, as appears from the matter of their offerings. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron: but for a farther dedication of them, these being the first offerings that were made for any particular persons or tribes. In the day - That is, about the time, as soon as it was anointed.

On his day - And in this offering they followed the order of their camp, and not of their birth.

Charger - A large dish or platter; to be employed about the altar of burnt - offering, or in the court; not in the sanctuary, for all its vessels were of gold.

Peace - offerings - Which are more numerous because the princes and priests, and some of the people made a feast before the Lord out of them.

Their meal - offering - Which was not mentioned before, because it was sufficiently understood from the law which required it.

After it was anointed - Which words are very conveniently added to explain in what sense he had so oft said, that this was done in the day when it was anointed, namely, not exactly, but in a latitude, a little after that it was anointed.

To speak with him - To consult God upon occasion. The mercy - seat - Which Moses standing without the veil could easily hear. And this seems to be added in this place, to shew that when men had done their part, God was not wanting in the performance of his part, and promise. God's speaking thus to Moses by an audible voice, as if he had been cloathed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God's communion with man is by his Son, who is the same yesterday, to - day and for ever.

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

Either 1. precisely, and so this history, as many others is put out of its proper place, and this chapter and the 8th. and 9th. and 10th. and 11th. should follow next after Exod. 40. and this day is the same on which the Tabernacle was erected, which was the first day of the first moneth of the 2 year, Exod. 40. 17, 18. Or 2. largely, day being put for time, and on the day, for about the time, or, a little after the time. And thus it seems to be taken here, because all the princes did not offer these things upon one and the same day, but on several dayes, as here it follows. And so there is no disorder in the history, and this chapter comes in its proper place, and those things were done in the second moneth of the second year after the Tabernacle and Altar and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the Tabernacle and appointed to their several works, as is manifest from ver. 5, 6, 7, 8, 9. which was done about a moneth after the Tabernacle was erected, &c. and after the numbring of the people Numb. 1. when the Princes here employed in the offerings were first constituted; and after the disposal of the Tribes about the Tabernacle, the order of which is here observed in the time of their offerings.

Marginal references: Exod. 40. 18. Lev. 8. 10.

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 numbred) offered :

To wit, in the manner and days hereafter mentioned.

Marginal references: chap. 1. 4.; Heb. who stood.

3 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 oxe: and they brought them before the tabernacle.

For the more convenient and safe carriage of such things as were most cumbersome.

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 .

(i. e.) More or fewer of them, as the nature of their service and of the things to be carried required.

8 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.

(i. e.) Under his care and inspection. See Gen. 39. 22. And it must be noted that these words belong both to the Merarites here, and to the Gershonites, ver. 7. because both of them were under his hands, as is affirmed, Numb. 4. 28, 33.

9 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 .

Because of the greater worth and holiness of the things which they carried. See Numb. 4. 6, 8, 10, 12, 14. 2 Sam. 6. 6, 13.

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.

To wit, of burnt-offerings, and incense too, as appears from the matter of their offerings. The singular number for the plural. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron for diverse days together, Numb. 8. and 9. but for a further dedication of them, these being the first offerings that were made for any particular persons or tribes.

(i. e.) About the time, as soon as it was anointed. See on ver. 1.

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

As well for the greater solemnity and splendour of the work, as for the prevention of confusion. And in this offering they follow the order of their camp, and not of their birth.

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

In whose name and behalf, this offering was made, and so in the rest.

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.

A large dish or platter, of which see Exod. 25. 29. to be employed about the altar of burnt-offering or in the court not in the Sanctuary, for all its [illegible: 1 word] were of gold.

Marginal references: Or, Vial.; Exod. 30. 13.; Lev. 2. 1.

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

And therefore belonging to the altar of incense.

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.

Which are more numerous, because the Princes and Priest[illegible: 1+ letters], and some of the people, did make a feast before the Lord out of them, and celebrated it with great re[illegible: 1+ letters]oycing.

Marginal references: Lev. 3. 1.

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:

This is again repeated, to shew why it is called the dedication of the Altar, because it was the first offering made by any particular persons or Tribes.

Marginal references: Or, vials.

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.

Which was not mentioned before, because it was sufficiently understood from the Law which required it, Numb. 15. 3, 4, 5. but for greater assurance is here expressed.

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 .

Which words are very conveniently added to explain in what sense he had so oft said that this was done in the day when it was anointed, to wit, not exactly, but in a latitude, to wit, a little after that it was anointed, as is here said.

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.

Into which Moses, though no Priest, was permitted to enter by Gods special license.

(i. e.) To consult God upon occasion.

Which Moses standing without the vail could easily hear. And this seems to be added in this place, to sh[illegible: 1+ letters]w that when men had done their part in the dedication of the Tabernacle, Altars, &c. God was not wanting in the performance of his part, and promise made, Exod. 25. 22.

Marginal references: That is, God.

Num 7:1

Presentation of Dedicatory Gifts by the Princes of the Tribes. - Num 7:1. This presentation took place at the time (יום) when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev 8:10-11). Chronologically considered, this ought to have been noticed after Lev 8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exo 40:16 and Lev 8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Num 10:11), and from this we have to deduct six days for the Passover, which took place before their departure (Num 9:1.); and it was within this period that the laws and ordinances from Lev 11 to Num 6 had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to Num 7:11., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose; and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws. In this case the short space of a month and a few days would be amply sufficient for everything that took place.

Num 7:2-3 The presentation of six waggons and twelve oxen for the carriage of the materials of the tabernacle is mentioned first, and was no doubt the first thing that took place. The princes of Israel, viz., the heads of the tribe-houses (fathers’ houses), or princes of the tribes (see Num 1:4.), “those who stood over those that were numbered,” i.e., who were their leaders or rulers, offered as their sacrificial gift six covered waggons and twelve oxen, one ox for each prince, and a waggon for every two. צב עגלת, ἁμάξας λαμπηνίκας (lxx), i.e., according to Euseb. Emis., two-wheeled vehicles, though the Greek scholiasts explain λαμπήνη as signifying ἅμαξα περιφανής, βασιλικὴ and ῥέδιον περιφανὲς ὁ ἐστὶν ἅρμα σκεπαστόν (cf. Schleussner, Lex. in lxx s.v.), and Aquila, ἅμαξαι σκεπασταί, i.e., plaustra tecta (Vulg. and Rabb.). The meaning “litters,” which Gesenius and De Wette support, can neither be defended etymologically, nor based upon צבּים in Isa 66:20.

Num 7:4-6

At the command of God, Moses received them to apply them to the purposes of the tabernacle, and handed them over to the Levites, “to every one according to the measure of his service,” i.e., to the different classes of Levites, according to the requirements of their respective duties.

Num 7:7-9

He gave two waggons and four oxen to the Gershonites, and four waggons and eight oxen to the Merarites, as the former had less weight to carry, in the coverings and curtains of the dwelling and the hangings of the court, than the latter, who had to take charge of the beams and pillars (Num 4:24., Num 4:31.). “Under the hand of Ithamar” (Num 7:8); as in Num 4:28, Num 4:33. The Kohathites received no waggon, because it was their place to attend to “the sanctuary” (the holy), i.e., the holy things, which had to be conveyed upon their shoulders, and were provided with poles for the purpose (Num 4:4.).

Num 7:10-11 Presentation of dedicatory gifts for the altar. - Num 7:10. Every prince offered “the dedication of the altar,” i.e., what served for the dedication of the altar, equivalent to his sacrificial gift for the consecration of the altar, “on the day,” i.e., at the time, “that they anointed it.” “Day:” as in Gen 2:4. Moses was directed by God to receive the gifts from the princes on separate days, one after another; so that the presentation extended over twelve days. The reason for this regulation was not to make a greater display, as Knobel supposes, or to avoid cutting short the important ceremony of consecration, but was involved in the very nature of the gifts presented. Each prince, for example, offered, (1) a silver dish (kearah, Exo 25:29) of 130 sacred shekels weight, i.e., about 4 1/2 lbs.; (2) a silver bowl (mizrak, a sacrificial bowl, not a sacrificial can, or wine-can, as in Exo 27:3) of 70 shekels weight, both filled with fine flour mixed with oil for a meat-offering; (3) a golden spoon (caph, as in Exo 25:29) filled with incense for an incense-offering; (4) a bullock, a ram, and a sheep of a year old for a burnt-offering; (5) a shaggy goat for a sin-offering; (5) two oxen, five rams, five he-goats, and five sheep of a year old for a peace-offering. Out of these gifts the fine flour, the incense, and the sacrificial animals were intended for sacrificing upon the altar, and that not as a provision for a lengthened period, but for immediate use in the way prescribed. This could not have been carried out if more than one prince had presented his gifts, and brought them to be sacrificed on any one day. For the limited space in the court of the tabernacle would not have allowed of 252 animals being received, slaughtered, and prepared for sacrificing all at once, or on the same day; and it would have been also impossible to burn 36 whole animals (oxen, rams, and sheep), and the fat portions of 216 animals, upon the altar.

Num 7:12-88

All the princes brought the same gifts. The order in which the twelve princes, whose names have already been given at Num 1:5-15, made their presentation, corresponded to the order of the tribes in the camp (ch. 2), the tribe-prince of Judah taking the lead, and the prince of Naphtali coming last. In the statements as to the weight of the silver kearoth and the golden cappoth, the word shekel is invariably omitted, as in Gen 20:16, etc. - In Num 7:84-86, the dedication gifts are summed up, and the total weight given, viz., twelve silver dishes and twelve silver bowls, weighing together 2400 shekels, and twelve golden spoons, weighing 120 shekels in all. On the sacred shekel, see at Exo 30:13; and on the probable value of the shekel of gold, at Exo 38:24-25. The sacrificial animals are added together in the same way in Num 7:87, Num 7:88.

Num 7:89

Whilst the tribe-princes had thus given to the altar the consecration of a sanctuary of their God, through their sacrificial gifts, Jehovah acknowledged it as His sanctuary, by causing Moses, when he went into the tabernacle to speak to Him, and to present his own entreaties and those of the people, to hear the voice of Him that spake to him from between the two cherubim upon the ark of the covenant. The suffix in אתּו points back to the name Jehovah, which, though not expressly mentioned before, is contained implicite in ohel moëd, “the tent of meeting.” For the holy tent became an ohel moëd first of all, from the fact that it was there that Jehovah appeared to Moses, or met with him (נועד, Exo 25:22). מדּבּר, part. Hithpael, to hold conversation. On the fact itself, see the explanation in Exo 25:20, Exo 25:22. “This voice from the inmost sanctuary of Moses, the representative of Israel, was Jehovah’s reply to the joyfulness and readiness with which the princes of Israel responded to Him, and made the tent, so far as they were concerned, a place of holy meeting”' (Baumg.). This was the reason for connecting the remark in Num 7:89 with the account of the dedicatory gifts.

The Offerings of the Princes. (b. c. 1490.)

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; 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: 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. 4 And the Lord spake unto Moses, saying, 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. 6 And Moses took the waggons and the oxen, and gave them unto the Levites. 7 Two waggons and four oxen he gave unto the sons of Gershon, according to their service: 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. 9 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.

Here is the offering of the princes to the service of the tabernacle. Observe,

I. When it was; not till it was fully set up, v. 1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these.

II. Who it was that offered: The princes of Israel, heads of the house of their fathers, v. 2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?

III. What was offered: six wagons, with each of them a yoke of oxen to draw them, v. 3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit. i. 5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exod. xxxv. 27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing.

IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (v. 7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, &c., had four wagons, and four yoke of oxen allotted them (v. 8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man's burden (as appears, 2 Kings v. 23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, 1 Cor. x. 13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (v. 9), with a particular care and veneration. When in David's time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See 1 Chron. xv. 13.

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.

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. viii. 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. cxxxviii. 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. ii. 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 Cor. xv. 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. vi. 10. We find Christ taking particular notice of what was cast into the treasury, Mark xii. 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. xii. 8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Ps. ciii. 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.

CHAP. VII.

ANd it was, in the day when Moses had finished the rearing up of the tabernacle, & had anointed it, & sanctified it, & all the instruments thereof; & the altar, and all the instruments thereof; and had anointed them, and sanctified them: Then offered the Princes of Israel, heads of the house of their fathers; they were the Princes of the Tribes: they were those that stood over them that were mustered. And they brought their oblation before Iehovah; six covered wagons, and twelve oxen; a wagon for two of the Princes, and an oxe for one: and they brought them neere, before the Tabernacle. And Iehovah said unto Moses, saying; Take it of them, that they may be to serve the service of the Tent of the Congregation: and thou shalt give them unto the Levites, to every man according to his service. And Moses tooke the wagons and the oxen, and gave them unto the Levites. Two wagons and foure oxen, he gave unto the sonnes of Gershon, according to their service. And foure wagons and eight oxen, he gave unto the sonnes of Merari, according to their service, under the hand of Ithamar, the sonne of Aaron the Priest. But unto the sonnes of Kohath he gave none, because the service of the Sanctuarie was upon them, they should beare with shoulder.

And the Princes offered, for the dedication of the altar, in the day that it was anointed▪ and the Princes offered their oblation, before the altar. And Iehovah said unto Moses: One Prince for a day, one Prince for a day shall they offer their oblation, for the dedication of the altar.

And he that offered his oblation in the first day, was Naasson the sonne of Amminadab, of the tribe of Iudah. And his oblation was one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oile, for a meat-offering. One cup, of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeere, for a Burnt-offering. One goat-bucke, of the goats, for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambes of the first yeare: this Was the oblation of Naasson, the sonne of Amminadab.

In the second day, offered Nethaneel the sonne of Zuar, the Prince of Issachar. He offered his oblation, one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oile, for a Meat-offring. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; One ramme, one lambe of his first yeare, for a burnt offering. One goat-bucke o[illegible: 1 letter] the goats, for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Nethaneel the sonne of Zuar.

In the third day, the Prince of the sonnes of Zabulon: Eliab, the sonne of Helon. His oblation was, one silver dish, an hundred and thirtie shekels was the weight thereof: one silver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a burnt offering. One goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peaceofferings, two oxen, five rammes, five heegoats, five lambes of the first yeere: this was the oblation of Eliab, the sonne of Helon.

In the fourth day, the Prince of the sonnes of Reuben: Elizur, the sonne of Shedeur. His oblation was one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a burnt-offering. One goat-bucke of the goats for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lams of the first yeare: this was the oblation of Elizur, the sonne of Shedeur.

In the fift day, the Prince of the sonnes of Simeon: Shelumiel the sonne of Zurishaddai. His oblation was one silver dish, an hundred and thirty shekels was the weight thereof; one silver bason of seventy shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meatoffering. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the [illegible: 1 letter]erd; one ramme, one lamb of his first yeere, for a Burnt-offering. One goat-bucke of the goats for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Shelumiel, the sonne of Zurishaddai.

In the sixt day, the Prince of the sonnes of Gad: Eliasaph the sonne of Deguel. His oblation was, one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason, of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oile, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lamb of his first yeare, for a Burntoffering. One goat-bucke of the goats for a sin-offering. And for a sacrifice of Peaceofferings, two oxen, five rammes, five heegoats, five lambs of the first yeare: this was the oblation of Eliasaph, the sonne of Deguel.

In the seventh day, the Prince of the sonnes of Ephraim: Elishama, the sonne of Ammihud. His oblation was, one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Elishama, the sonne of Ammihud.

In the eighth day, the Prince of the sonnes of Manasses: Gamaliel, the sonne of Pedahzur. His oblation was one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambs of the first yeare: this was the oblation of Gamaliel, the sonne of Pedahzur.

In the ninth day, the Prince of the sonnes of Benjamin: Abidan, the sonne of Gidioni. His oblation was one silver dish, an hundred and thirtie Shekels was the weight thereof; one silver bason of seventie shekels, by the shekel of the Sanctuarie: both of them full of fine flowre mingled with oyle, for a Meat-offering. One cup of ten shekels of gold, full of incense. One Bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peaceofferings, two oxen, five rammes, five heegoats, five lambes of the first yeare: this was the oblation of Abidan, the sonne of Gideon[illegible: 1 letter].

In the tenth day, the Prince of the sonnes of Dan: Ahi[illegible: 1 letter]zer, the sonne of Ammishaddai. His oblation was, one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekell of the Sanctuary: both of them full of fine floure mingled with oyle, for a Meat-offering. One cup often shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lamb of his first yeere, for a burntoffering. One goat-bucke of the goates, for a sin offering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambes of the first yeare: this was the oblation of Ahiezer, the sonne of Ammishaddai.

In the eleventh day, the Prince of the sonns of Aser: Pagiel, the sonne of Ocra[illegible: 1 letter]. His oblation was, one silver dish, an hundred and thirty shekels was the weigh[illegible: 1 letter] therof; one silver bason of seventie shekels, by the shekel of the Sanctuary: both of them full of fine floure mingled with oyle, for a Meat-offering. One cup often shekels of gold, full of incense. One bullocke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats, for a sinoffering. And for a sacrifice of Peace-offerings, two oxen, five rammes, five hee-goats, five lambes of the first yeare: this was the oblation of Pagiel, the sonne of Ocran.

In the twelfth day, the Prince of the sonnes of Naphtali: Ahira, the sonne of Enan.

His oblation was, one silver dish, an hundred and thirtie shekels was the weight thereof; one silver bason of seventie shekels, by the shekell of the Sanctuatie: both of them full of fine floure mingled with oyle, for a Meat-offering. One cup often shekels of gold, full of incense. One bu[illegible: 1 letter]locke, a yongling of the herd; one ramme, one lambe of his first yeare, for a Burnt-offering. One goat-bucke of the goats [illegible: 1 letter]o[illegible: 1 letter] a sin-offering. And for a sacrifice of Peaceofferings, two oxen, five rammes, five heegoats, five lambs of the first yeare: this was the oblation of Ahira, the sonne of Enan.

This was the Dedication of the Altar, (in the day when it was anointed;) by the Princes of Israel: twelve silver dishes, twelve silver basons, twelve cups of gold. Every silver dish weighed an hundred and thirtie shekels, and every bason, seventie: all the silver of the vessels, weighed two thousand and foure hundred shekels, by the shekell of the S[illegible: 1 span] ▪ The cups of gold were twelve, full of incen[illegible: 1 span] every cup weighed ten shekels, by the [illegible: 1 span] the Sanctuary: all the gold of the cups, was an hundred and twentie shekels. All the oxen for the Burnt-offering, were twelve bullockes; the rammes twelve; the lambes of the first yeare, twelve; and their Meat-offering: and the goat-buckes of the goats, twelve, for the sin-offering. And all the oxen for the sacrifice of Peace-offerings, were twentie and foure bullockes; the rammes sixtie, the heegoats sixtie, the lambes of the first yeere, sixtie: This was the Dedication of the Altar, after that it was anointed. And when Mo[illegible: 3 letters] was gone in, into the Tent of the Cong[illegible: 2 letters] gation, to speake with him; then he heard the voyce of him speaking unto him, from above the Covering-mercie-seat, that was upon the Arke of the Testimonie, from betweene the two Cherubims: and he spake unto him.

Annotations. FInished the rearing up] that is, had fully set u[illegible: 1 letter] the Tabernacle, which was reared the first day of the first moneth of the second yeare after their comming out of Egypt, Exod. 40. 17, 18, &c. anointed it] as was commanded, Exod. 40. 9. ([illegible: 1 word] the holy oyle appointed to be made, in Ex[illegible: 2 letters]. [illegible: 1 word] 23—26, 27, 28.) the performance whereof is mentioned in Levit. 8. 10, 11. Because the Sanct[illegible: 4 letters] and Altar were the chiesest things, and [illegible: 1 word] the oblations, Matth. 23. 17. 19. therefore the P[illegible: 1 span] ces performed not this homage following, till they were set up and anointed. Verse 2. Then offered] Heb. And the Princes, &c▪ offered. This offering was in the second moneth of the second yeare after they were come out of Egypt, after that the Princes had beene appo[illegible: 1 span] with Moses and Aaron to number the people, Numb. 1. 1, 2, &c. and the tribes had beene [illegible: 1 word] in order about the Tabernacle, Numb. 2. according to which order they here bring their offerings [illegible: 1 letter]or the dedication of the Altar. And so the first note on Exod. 40. 2. is to be corrected, where the offerings of these Princes are said to be in the first moneth, which should follow after in the second▪ heads] that is, governours, as the Greeke translateth the twelve rulers (or, princes) [illegible: 1 span] houses: see Numb. [illegible: 1 word]. 16. stood over them that were mustered] or, that were numbred: the Greeke [illegible: 1 letter]aith over the visitation, (or, muster:) of whom it [illegible: 1 word] said to Moses, in Numb. 1. 5. these are the [illegible: 2 words] the men which shall stand with you. So at the making of the Tabernacle, the Rulers brought pr[illegible: 3 letters] ous Beryll stones, and filling stones for the Ep[illegible: 3 letters], &c. Exod. 35. 27. And for the building of the Temple▪ the Princes offered willingly, and gave for the [illegible: 1 span] of the house of God, gold, silver, brasse, &c. 1 Chron. 29. 6, 7, 8. Verse 3. their oblation] Hebr. their Korban; in Greeke, their gifts. This oblation was for the publike service of the Tabernacle, to carry it when [illegible: 1 word] removed, verse 5. Chazkuni here saith, it was to make atonement, for that they had numbred Israel, as in Numb. 31. 49, 50. Thy servants have taken the summe of the men of warre, &c. and there lacketh not one man of us; we have therefore brought an oblation for the LORD, &c. to make an atonement for our soules before the LORD. covered wagons] or, coach wagons, according to the Greeke version: and so the Hebrew Tsabbim is used for coaches in Esai. 66. 20. The Chaldee and other Hebrewes expound them covered wagons. In Levit. 11. 29. Tsab is a Tortois, so called of the shell that covereth it: accordingly here they may bee called wagons Tsab, of the Tortoys (or of covering) because they were like to a Tortois, covered above. Chazkuni expoundeth Tsab for Tsaba an hoast (or armie,) by cutting off the last letter, and so they were named, wagons that went in the armie for the service of the Tabernacle: to which one Greeke version agreeth, translating it Dunameos. a wag[illegible: 1 letter]n] that is, one wagon for two Princes. for one] that is, as the Greeke translateth, for every one. Thus in their gifts they were partly severall, partly joyned in communion, two and two, for a wagon. The Hebrewes compare the number of six, with the six severall blessings, in Numb. 6. 24, 25, 26. and the twelve oxen, according to the number of the twelve tribes: R. Menachem on Numb. 7. before the Tabernacle] to present them there unto God. Ionathan in his Chaldee paraphrase addeth, Moses would not receive thē of them, & they brought them neere (or offered them) before the Tabernacle. And Sol. Iarchi so explaineth it, because Moses received them not from their hand, till hee was commanded by the mouth of God. Verse 5. that they may be to serve] or, and let them be to serve the service, that is, to doe the work; as the Greek translateth, and they shall be for the ministeriall workes of the Tabernacle of Testimonie. Verse 8. foure wagons, &c.] Because the service of the Merarites was heavier than the Gersonites, as having the charge of the boards, barres, pillars, and sockets of the Tabernacle; whereas the Gersonites carried but the curtaines, coverings and hangi[illegible: 1 letter]gs, Numb. 4. 31. 25. therefore the Merarites had as many moe wagons and oxen, as the Gersonites. in the hand] that is, under the guidance and government of Ithamar: see Num. 4. 28, 33. Verse 9. of the Sanctuary] or, of the holy things, Hebr. of the holinesse: meaning, the Arke, Table, Candlesticke, Altars, &c. see Num 4 5—15. was upon them] the Greeke translateth, they have the ministeriall things of the holy. with shoulder] that is, as the Greeke explaineth it, they shall be are them on (their) shoulders, and no otherwise; therefore when the Arke was carried on a wagon, God was angry, and killed Vzzah, 2 Sam. 6. 3, 7. then David acknowledged that the Lord had made a breach among them, because they sought him not in d[illegible: 1 letter]e order, 1 Chron. 15. 1[illegible: 1 letter]. Verse 10. the [illegible: 1 word]] or, the [illegible: 1 word], consecration; called in Hebrew Chanuc[illegible: 1 span], which when it is spoken of men, meaneth the C[illegible: 1 span]sing▪ initiation, information and trayning up to any new thing which they were not accustomed to before: when of other things, as of Temples, Altars, Houses, or the like, it meaneth the first using of them, or dedication & consecration to their first use, wch was done with solemnitie; as Solomon [illegible: 1 span]ted the house of God, 2 Chron. 7. 5. and kept the dedication of the Altar seven dayes, 2 Chro[illegible: 1 letter]. 7. 9. and at the returne out of Babylon, they kept the dedication of the house of God, with ioy, and offered at the dedication thereof, 100 bull[illegible: 2 letters]cks, 200 rammes, 400 lambs, &c. Ezr. 6. 16▪ 17. So they kept the dedication of the wall of Ierusalem, with gladnesse, thanksgiving, singing, cymbals, psalteries, harpes, &c. and with offering of sacrifices and great ioy, N[illegible: 1 letter]hem. 12. 27—43. And David made the 30 Psalme, for the dedication of his house. And all the Israelites used to dedicate their dwelling houses, Deut. 20. 5. Likewise in the Maccabe[illegible: 1 letter]s time, they kept the dediction of the Altar eight dayes, with sacrifices and gladnesse, and ordained it to be so kept yeerely, 1 Mac. 4 54, 56▪59. which ordinance was kept in Christs time, Ioh. 10. 22. The like observation is found also among the Heathens, who dedicated their idols with musicke and solemnitie, Dan. 3. 2, [illegible: 1 word] ▪ This Dedication is named in Greeke, [illegible: 1 word], and the feast is called [illegible: 1 word] ▪ [illegible: 1 letter]o[illegible: 1 letter]. 10. 22. of new making or using, or in memorie of the new making of any thing. So the sole[illegible: 1 letter]nitie of the Law at Mount Sinai, in Exod. 24. was a dedication; as the Apostle saith, it was not dedicated without blood, Heb. 9. 18. and Christ is said to have dedicated for us a new and living way into the holy heavens. Heb. 10. 20. And now, that the altar might be consec[illegible: 1 letter]ated for the oblations of all Israel at all times, the Princes of the twelve tribes dedicate the same with gifts and sacrifices of all sorts, and great solemnitie twelve dayes; so testifying their faith and joy in Christ (whom the Altar figured) by whom they should offer the sacrifice of praise to God continually, Heb. 13. 10—15. And this was a distinct thing from the former oblation, as S[illegible: 1 letter]l▪ [illegible: 1 letter]arc[illegible: 1 letter]i here observeth; After they had voluntarily given the wagons and oxen to carry the Tabernacle, their heart stirred them up to offer voluntary offerings for the Altar, to dedicate it. before the Altar] to present them there unto the Lord: whereupon Iarchi againe saith, that Moses received it not from their hana, untill he was commanded by the mouth of the Power▪ that is, of God. And here we may observe the Hebrewes phrase, which call God the Pow[illegible: 1 letter]r; as doe the Evangelists, saying, Yee shall see the So[illegible: 2 letters]e of man sitting on the right hand of the Power, Mat. 26. 64. and Marke 14. 62. which is explained in Luk. 22. 69. the power of God. So the Sonne of the Blesssed▪ Marke 14. 61. that is, the Sonne of God, Matth. 26. 63. Verse 11. One Prince for a day] this sentence twice written, is for more plainnesse & exactnesse, and solemniey of the action: as also to shew an equall right that all the Princes and Tribes had in the Altar now to be dedicated; and how the Lord esteemed of the religious dutie now to be performed, which he would have done in distinct dayes. Wherefore he also writeth their particular offerings at large, repeating the same things twelve times together. Verse 12. Naasson] Hebr. Nachshon: so in Num. 1. 7. of the tribe] or, for the tribe; in which sense the oblation was not for his owne person, but for the whole tribe whereof he was governour: but the Greeke translateth, Prince of the tribe of Indas. Here the Captaines of the tribes offer every one in his day, not according to their births, or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary, in Num. 2. beginning at the East quarter, proceeding to the South, then to the West, and ending at the North, (according to the course of the Sunne) as may be viewed thus; of East. 1. Iudah: Naasson, verse 12. 2. Issachar: Nethaneel, verse 18. 3. Zabulon: Eliab, verse 24. South. 4. Reuben: Elizur, verse 30. 5. Simeon: She lumiel, verse 36. 6. Gad: Eliasaph, verse 42. West. 7. Ephraim: Elishama, verse 48. 8. Manasses: Gamaliel, verse 54. 9. Benjamin: Abidan, verse 60. North. 10 Dan: Ahiczer, verse 66. 11. Aser: Pagiel, verse 7[illegible: 1 letter]. 12. Naphtali: Ahira, verse 78. Thus God would have that order kept in their oblations, wch he had appointed for their situations, Num. 2. and so likewise for their journeyings, Num. 10. 14—27. to shew that he is not the author of confused tumult, but of peace, 1 Cor. 14. 33. And Iudah in Naasson his sonne, was first in these oblations (as in many other things,) for to type out the honour of Christ, who was to be his sonne according to the flesh, Heb. 7. 14. Verse 13. dish] or, charger, platter, in Hebrew Kag[illegible: 1 letter]nara[illegible: 1 letter]; in Greeke, Trublion, which word is used for a dish, in Mat. 26. 23. Such dishes were used to set the Shewbread in, on the golden Table, Exod. 25. 29. and thirtie shekels] the word shekels is expressed in the Chaldee version, and rightly, as the next words manifest: the shekell spoken of in the Law weighed three hundred and twenty barley cornes, saith Maimony in treat. of shekels, ch. 1. sect. 2. See the notes on Gen. 20. 16. bason] or, viall; called in Hebrew Miz[illegible: 1 letter]ak, of powring out; in Greeke Phialee, a viall; wch word is used in Rev. l. 16. where the vials of Gods wrath are powred out. Such basons or vials were used to carry the blood of the sacrifices to the Altar, where it was powred out: of them mention is made in Zach. 14. 20. the p[illegible: 1 letter]ts in the LORDS house, shall be like the basons before the Altar. shekell of the Sanctuarie] or, of Sanctitie, that is, the holy shekell, as the Greeke translateth it; which weighed [illegible: 1 span] rahs, Num. 3. 47. and Exod. 30. 13. [illegible: 1 span] offering] or, Minchah: of this see Levit[illegible: 1 letter]. 2. Verse 14. of gold] touching this, C[illegible: 1 span] noteth, the cup it selfe was of gold, and the weight o[illegible: 1 letter] it was by silver shekels. So Ionathan in his T[illegible: 2 letters]rgum saith, One cup weighing ten shekels of silver, [illegible: 1 word] (the cup) was of gold. This is plaine by the [illegible: 1 word] verse following: there Sol. Iarchs saith, that [illegible: 1 word] shekels of gold weighed not so much as the silver [illegible: 1 span] kels. of incense] or, perfume, in Hebr. K[illegible: 1 span] every meat-offering of floure as it was [illegible: 1 word] with oyle, so it had frankincense (Lebonah) [illegible: 1 word] Levit. 2. 1. but the incense (Ke[illegible: 1 letter]oreth) was [illegible: 1 letter]or the golden Altar, the making whereof is descr[illegible: 1 letter]bed [illegible: 1 word] Exod. 30. 34. &c. Sol. Iarchi here noteth, [illegible: 1 word] incense for any particular person, nor for the [illegible: 1 word] (brasen) Altar, but this onely. So it was an ex[illegible: 1 letter]raordinary oblation for this present action. Verse 15. bullocke] in Chaldee, a [illegible: 1 word]; in Hebrew, Par, which is a yong bull of the second or third yeere: see the notes on Exod. 29. 1. [illegible: 1 word] ling] Hebrew, sonne of the herd (or [illegible: 1 word] Exod. 29. 1. ramme] which also was of the second yeere, as lambes were of the first: see the notes on Levit. 1. 10. his first yeere] Hebr. sonne of his yeere: of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering] the Law and signification hereof, see in Levit. 1. Verse 16. goat-bucke] a goat of the second yeere such was the ordinary Sin-offering for a ruler; see Levit. 4. 22, 23. But this is brought for s[illegible: 1 span]e [illegible: 1 word] generall, not for any speciall sinne, which L[illegible: 1 span]. 4. treateth of: and so it was also extraordinary, [illegible: 1 word] Chazkuni here observeth, This (man) [illegible: 1 word] voluntary incense, whereas no particular p[illegible: 1 span] eth voluntary incense: this bringeth a [illegible: 1 span] which is not for sinne, whereas no particular [illegible: 1 word] bringeth a sin-offering, but for sinne. Verse 17. of Peace-offerings] in Greake, of [illegible: 1 span] tion; in Chaldee, of sanctifications: see Levit. [illegible: 1 word] where the Law of this sacrifice is opened. T[illegible: 1 span] sacrifices of all sorts, figuring the death of C[illegible: 1 span], and benefits to be reaped thereby, they recon[illegible: 1 span] and made themselves & theirs acceptable to God, and were made partakers of his grace, to rem[illegible: 1 span] of sinnes, justification and sanctification through faith, and by the worke of the Holy Ghost; in the communion and feeling whereof they r[illegible: 1 letter]joyced before God. Verse 18. Nethaneel the sonne of Zuar] called in Greeke Nathanael the sonne of Sogar: see Num. 1. [illegible: 1 word] Prince] this title is given to all [illegible: 1 word] [illegible: 1 span] cept Naasson of Iudah, who offered first: [illegible: 1 word] Chazkuni giveth this reason, He is not [illegible: 1 span] that he might not be puft up because he [illegible: 1 span] and all the other are called Princes, [illegible: 2 letters]r that [illegible: 1 word] [illegible: 1 span] mitted themselves and offered after [illegible: 1 word]. Verse 19. He offered] In the Chaldee of [illegible: 1 word] than there is added, He offered hi[illegible: 1 letter] [illegible: 1 span] dah by the mouth of the Holy [illegible: 1 word]. S[illegible: 1 span] writeth thus; Why speaketh the [illegible: 1 span] Prince of) the tribe of Issachar HEO[illegible: 1 span] when the like is not said of all the [illegible: 1 span] cause Reuben came, and made a stirre, and said, It is enough that my brother Iudah offred before me, I will offer after him. Moses answered, It was said unto me by the mouth of the Almighty, that they should offer according to the order of their journying by their standards. Therefore is it said, He offered his offering: and the word [Hikrib offered] wanteth the letter jod; that after the plaine writing (by the consonant letters) it is Imperative [Hakreb, offer thou] for that by the mouth of God he was commanded to offer. Verse 42. Deguel] in Num. 2. 14. he is called Reguel; and so the Greeke here hath Elisaph the sonne of Rigovel: see Num. 1. 14. Verse 48. the seventh day] the Hebrewes note this to be extraordinarie, that on the Sabbath day the same course of offring was kept as on the other dayes without intermission. Ammihud] in Greeke, Semioud: see the notes on Numb. 1. 10. Verse 54. Gamaliel] in Hebrew, Gamliel. Pedahzur] in Greeke, Phaddasour: see Numb. 1. 10. Verse 72. In the eleventh day] so the Greeke translateth it, which in the Hebrew and Chaldee phrase is, In the day of eleven dayes. So in ver. 78. In the day of twelve dayes; which the Greeke expoundeth, In the twelfth day. Pagiel] in Greeke, Phageel the sonne of E[illegible: 1 letter]ran. Verse 84. dedication of the Altar] The Chaldee called sonathans, expoundeth it, the dedication of the anointing of the [illegible: 1 letter]ltar. Here God summeth up the offrings of the Princes, the number of vessels, and the weight of them, and the number of all their sacrifices; to shew how acceptable this their service was unto him, which he so largely set downe in the particulars and in the generall. And as the Altar now dedicated, was a type of Christ: so the oblations of the Princes of the twelve tribes, shewed the faith, hope, and love of Israel towards God in Christ; of whom the Apostle giveth this testimonie; Now I stand and am judged, for the hope of the promise made of God unto our fathers: unto which promise, our twelve tribes instantly serving [God] day and night, hope to come, Acts 26. 6, 7. And they are an example unto all Princes of the earth, how they should honour the Lord with their persons and substance, and willingly offer to the maintenance of his continuall publike service: as is promised unto Ierusalem, They shall bring gold, and incense, and they shall shew forth the praises of the Lord. All the flockes of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee: they shall come up with acceptance upon [illegible: 1 word] Altar, and I will glorifie the house of my glory. And the sonnes of strangers shall build up thy wals, and their kings shall minister unto thee, Esai. 60. 6, 7, 10. And the Nations of them which are saved, shall walke in the light of it: and the kings of the earth doe bring their glory and honour unto it; Rev. 21. 24. See examples of the like liberality, in Neh. 7. 70, 71, 72. Ez 2. 68, 69. 1 Chr. 29. 6, 7, 8. Verse 85. Every] Hebr. one. 2400. shekels] The reason of this exactnesse of their weight severally and joyntly, was for the honour of the Lords Sanctuary, and vessels of the same, all which were holy: for which cause also at the returne of the Iewes out of Babylon, the vessels of the house of God, were delivered by weight, and received againe at Ierusalem by weight; for they were holy, and therefore warily to be kep[illegible: 1 letter]; and they were taken by number, and by weight of every one: and all the weight was written at that time, Ezr. 8. 25, 27, 28, 29, 30, 33, 34. Verse 86. an hundred and twentie] so there was iust the twentieth part of the weight of all the silver vessels in these twelve golden cups. And Ionathan in his Thargum maketh these 120 shekels, answerable to the 120 yeeres of Moses life. Verse 87. their meat-offering] the Greeke version addeth, their meat-offerings, and their drinke-offerings: which though they were not mentioned before, yet were to be understood by the sacrifices that were offered. For by the Law every burnt offering was to have with it a meat-offering of flower mingled with oyle and wine for a drinke-offering: the appointed measure of them, is to be seene in Num. 15. 3—12. Verse 88. sixtie] so all the beasts which the 12 Princes offered at this dedication, were two hundred fifty and two: of which two hundred and foure were Peace offerings; whereof themselves with the Priests did eat, and so kept a feast with joy before the Lord, for his mercy towards his people. See Lev. 7. 15. 29—34. Verse 89. to speaker with him] that is, with God: of him speaking] or, of one speaking; which the Greeke translateth, of the Lord speaking. And Thargum Ionathan expoundeth it, of the Spirit speaking. Herein Moses excelled all other Prophets; in that the Lord spake so familiarly with him. See the notes on Num. 12. 8. the covering mercie seat] thus the promise was fulfilled, I will meet with thee there; and I will speake with thee from above the covering mercie seat, Exod. 25. 22. And hereupon the most holy Place of the Sanctuary, where the Arke and the Mercie-seat was, is called Debir, the Oracle or speaking place, 1 Kings 6. 23. And the Covering mercie seat (or Propitiatorie) being a figure of Christ, Rom. 3. 25. (as it is noted on Exod. 25. 17.) it was a Testimonie of Gods grace to his Church in Christ his Sonne, by whom hee alwayes spake unto our fathers, but more clearely unto us in these last dayes, Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spake unto Moses out of the Tabernacle; this place sheweth how it is to be understood; as Sol. Iarchi here saith, Two Scriptures contradict one another, the third commeth and decideth the case betweene them. One Scripture saith. The Lord spake unto him out of the Tabernacle which was without the veile; and another Scripture saith, I will speake unto thee from above the Mercy-seat. This commeth and decideth it betweene them; Moses went into the Tent, and there he heard tho voyce that came from above the Mercy-seat. The voyce came out from heaven to between the Cherubims; & frō thence it came out into the Tent of the congrega[illegible: 1 letter]on. From hence also some of the Hebrews gather (as Chazkuni here noteth) that the beginning of the booke of Leviticus, was when the dedication (here spoken of) was finished, and he spake unto him] the Hebrews observe how this, HEE SPAKE VNTO HIM, is doubled; to shew that the voyce came from heaven to the mercie-seat, and from thence spake with him: for all the speech with Moses was from heaven, in the day time, and was heard from betweene the two Cherubims, according to that (in Deut. 4. 36.) Out of heaven he made thee to heare his voyce, &c. and thou heardest his words out of the midst of the fire. R. Menachem on Num. 7.