Numbers 7
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1And 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;
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.
On the day that Moses had fully set up the tabernacle. This expression, "on the day", has given rise to considerable difficulty. Strictly speaking it should mean the first day of the first month of the second year (Exo_40:17); and so the Targum of Palestine, "It was on the day which begins the month Nisan." It is, however, quite clear from the narrative itself, as well as from its position, that the offerings were not actually made until after the taking of the census and the distribution of their respective duties to the Levitical families, i.e; until the eve of the departure from Sinai. Moreover, since the same phrase, בְּיוֹם, occurs in Num_7:10, it is certain that it cannot apply to the actual presentation of the offerings, which was spread over twelve days (Num_7:11). The majority, therefore, of the commentators would read בְּיוֹם here as in Gen_2:4, "at the time." It is, however, impossible to admit that there is any similarity whatever between the two passages. In Gen_2:4 the context itself, as well as the subject matter, oblige us to understand the phrase in the looser sense; but in a plain historical account such as the present the obligation is all the other way. Either the date here given is a mistake (which, on any supposition, is most improbable), or it must be referred to the intention and inception of the princely offerings, the actual presentation being made at the time indicated in the narrative, i.e; in the first half of the second month. And had anointed it. From Le Gen_8:10, as compared with Exo_40:35, it would rather appear that Moses did not anoint the tabernacle on the day it was set up, but on some subsequent day. It is, however, a mistake to suppose that the tabernacle and the holy things were anointed through seven successive days: the statement in Le 8:33-35 refers only to the consecration of the priests. Since the anointing of the tabernacle was connected with the setting of it up, as the last act of one ceremonial, and was only unavoidably postponed, there is nothing remarkable in the two things being spoken of as if they had taken place on one and the same day.
2That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered:
2-3. 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.
The princes of Israel. These arc the same men, and are called by the same titles, as those Divinely nominated in Num_1:4, sq. No doubt they were the heads of the nations according to some established rules of precedence before the exodus. And were over them that were numbered. Hebrew, "stood over." The most natural reference is to the fact of their presiding over the census, and so the Septuagint, οὗτοι οἱ παρεστηκότες ἐπὶ τῆς ἐπισκοπῆς. But it may mean simply that they were the leaders of the numbered hosts, and offered as their natural representatives.
3And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.
They brought their offering before the Lord, i.e; probably to the entrance of the tabernacle. Six covered wagons. עֶגְלֹת צָב. The meaning of the qualifying word צָב is extremely doubtful. The Targums render it as the A.V. On the other hand, Gesenius and. De Wette render it "litters," as the similar word צַבִּים in Isa_66:20. The reading of the Septuagint, ἀμάξας λαμπηνίκας, is equally doubtful. Λαμπήνη, itself probably a foreign word, is explained by the Scholiasts as ἅμαξα βασιλικὴ, or as ἅρμα σκεπαστὸν; and Aquila has here ἅμαξαι σκεπασταὶ, and the Vulgate plaustra tecta. But Euseb. Emis. understands it as meaning "two-wheeled vehicles." It is a matter of little importance, but the nature of the country itself and the small number of oxen to each carriage point to the probability that they had no wheels, and were carried by the oxen, one in front, and one behind, by means of shafts, as is still the case in parts of India.
4And the LORD spake unto Moses, saying,
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].
The Lord spake unto Moses. The Targum of Palestine here inserts the statement that Moses was not willing to receive them. He may very well have doubted whether God would sanction their use, as it had not been commanded; and it may be that some delay, perhaps of several days, occurred before he was able to accept them and to assign them to their future uses. In this, or some similar way, must be explained the apparent discrepancy of time.
5Take 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.
Take it of them. It was the first absolutely voluntary offering made for the service of God, and as such altogether acceptable. Former "free-will offerings" had been at the least invited this had not.
6And Moses took the wagons and the oxen, and gave them unto the Levites.
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).
7Two wagons and four oxen he gave unto the sons of Gershon, according to their service:
8And 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.
Four wagons … he gave unto the sons of Merari. The heavy portions of the fabric, which were intrusted to the Merarites, especially required this means of transport.
9But 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.
Upon their shoulders. For which purpose poles or bearing-frames had been provided, as implying more honour anti care than the use of carriages. The death of Uzzah seems to have been the melancholy consequence of neglecting this rule (2Sa_6:3, 2Sa_6:7, as compared with 1Ch_15:13).
10And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar.
10-11. 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.
For dedicating of the altar. The altar was "dedicated" in the sense of being consecrated, by the anointing with the sacred oil and with the blood of the appointed sacrifices (Le Num_8:10, Num_8:15). But it could still be "dedicated" in another sense by the sacrificial gifts, freely offered for the purpose, of the people. No rules appear to have been made as to dedications, but there is an allusion in Deu_20:5 to the dedication of houses, which may have been accompanied with religions rites, and we know that as a fact the temple was dedicated by Solomon (2Ch_7:5), and re-dedicated by the Maccabees (1 Macc 4:54, sq.), and the wall of Jerusalem was dedicated by Nehemiah (Neh_12:27, sq.). The Septuagint has here εἰς τὸν ἐγκαινισμὸν, as in 1 Macc 4:56, and cf. Joh_10:22. Offered their offering before the altar. This assuredly points to an offering made in common, and made at one time, via, on the day when the altar was anointed. It may be that the twelve princes all came for the purpose of making their offerings on that day, the day they would naturally choose for the purpose; but on account of the great number of other sacrifices, and the fewness of the priests, their offerings were postponed by the Divine command, and were actually received later. Thus in will and in meaning the offerings were made "on the day" of the consecration, but were publicly and solemnly received at some subsequent time.
11And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.
The Lord said unto Moses. Doubtless in answer to his inquiry (see Num_7:89), at the time when the princes desired to make their offerings. Each prince on his day. For more convenience and solemnity, that the sacrifices might not be hurried over, and that none might feel neglected.
12And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:
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).
Nahshon. The same appointed to act with Moses in the census, and to be captain of the children of Judah (Num_1:7; Num_2:3). The names of the other princes are to be found in the same passages, and their order in presenting is their order for the march. This seems to show that their off, rings were actually made after the arrangement of the camps had been settled.
13And 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:
His offering was. And exactly the same was the offering of each of the rest. This was right and good, because it showed an equal zeal and thankfulness and forwardness to give unto the Lord, and it took away all occasion for jealousy or boasting. One silver charger, or dish. Hebrew, kearah, a deep vessel (Exo_25:9). Septuagint, τρυβλίον (cf. Mat_26:23). An hundred and thirty shekels—weighing about as much as 325 shillings. One silver bowl. Hebrew, mizrak, from zarak, to scatter; a bowl for pouring; translated bason Exo_27:3. Septuagint, φιάλη (cf. Rev_5:8; Rev_15:7). After the shekel of the sanctuary. According to the standard weight kept in the tabernacle (see Exo_30:13). It seems to have weighed about as much as half-a-crown. Full of fine flour mingled with oil. This was for a present meat offering to accompany the animal sacrifices, and also to intimate the future use of the vessels—the larger as a measure for the fine flour, the smaller as a measure for the oil.
14One spoon of ten shekels of gold, full of incense:
One spoon, or small cup, with a handle. Hebrew, kaph, as in Exo_25:29. Septuagint, θυίσκη. Of ten shekels of gold—weighing about as much as eleven and a half sovrans, but the value of the precious metals was much greater then. Full of incense. Both for a present incense offering, and as intimating the use of the cups.
15One young bullock, one ram, one lamb of the first year, for a burnt offering:
One young bullock, one ram, one lamb. One of each kind that might be offered for a burnt offering (Le Num_1:2).
16One kid of the goats for a sin offering:
One kid of the goats. Literally, "one shaggy one." Hebrew, sa'eer. Septuagint, χίμαρον (see on Le Num_4:23). It is noticeable that while the burnt offerings and peace offerings were multiplied, the sin offering remained a single victim.
17And 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.
For a sacrifice of peace offerings. See Le Num_3:1, Num_3:6, Num_3:12. These were the most multiplied, as befitted an occasion of joy and of thankful communion with the God of Israel.
18On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:
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.
19He 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:
20One spoon of gold of ten shekels, full of incense:
21One young bullock, one ram, one lamb of the first year, for a burnt offering:
22One kid of the goats for a sin offering:
23And 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.
This was the offering of Nethaneel the son of Zuar. His offering, and that of all the rest, is described in exactly the same words and phrases, with the single minute exception, that in Num_7:19 we have, "he offered for his offering," instead of "his offering was." Even the small peculiarity of omitting the word shekels from the statement of the weight of the silver chargers and the golden spoons appears throughout (cf. Gen_20:16). No doubt the record was copied or enlarged from some document written at the time, and its studied sameness reflects the careful and equal solemnity with which the offerings of the several princes were received.
24On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer:
25His 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:
26One golden spoon of ten shekels, full of incense:
27One young bullock, one ram, one lamb of the first year, for a burnt offering:
28One kid of the goats for a sin offering:
29And 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.
30On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer:
31His 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:
32One golden spoon of ten shekels, full of incense:
33One young bullock, one ram, one lamb of the first year, for a burnt offering:
34One kid of the goats for a sin offering:
35And 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.
36On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer:
37His 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:
38One golden spoon of ten shekels, full of incense:
39One young bullock, one ram, one lamb of the first year, for a burnt offering:
40One kid of the goats for a sin offering:
41And 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.
42On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:
43His 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:
44One golden spoon of ten shekels, full of incense:
45One young bullock, one ram, one lamb of the first year, for a burnt offering:
46One kid of the goats for a sin offering:
47And 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.
48On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered:
On the seventh day. This did not necessarily fall on the sabbath; but if the days of offering were consecutive, one of them must have done so, and the order of offering was the same as on other days.
49His 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:
50One golden spoon of ten shekels, full of incense:
51One young bullock, one ram, one lamb of the first year, for a burnt offering:
52One kid of the goats for a sin offering:
53And 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.
54On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:
55His 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:
56One golden spoon of ten shekels, full of incense:
57One young bullock, one ram, one lamb of the first year, for a burnt offering:
58One kid of the goats for a sin offering:
59And 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.
60On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:
61His 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:
62One golden spoon of ten shekels, full of incense:
63One young bullock, one ram, one lamb of the first year, for a burnt offering:
64One kid of the goats for a sin offering:
65And 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.
66On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered:
67His 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:
68One golden spoon of ten shekels, full of incense:
69One young bullock, one ram, one lamb of the first year, for a burnt offering:
70One kid of the goats for a sin offering:
71And 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.
72On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered:
73His 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:
74One golden spoon of ten shekels, full of incense:
75One young bullock, one ram, one lamb of the first year, for a burnt offering:
76One kid of the goats for a sin offering:
77And 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.
78On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered:
79His 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:
80One golden spoon of ten shekels, full of incense:
81One young bullock, one ram, one lamb of the first year, for a burnt offering:
82One kid of the goats for a sin offering:
83And 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.
84This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:
84-88. 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).
This was the dedication of the altar. The sacrificial gifts for present sacrifice, and for the use of the altar, were its dedication.
85Each 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:
Two thousand and four hundred shekels. In weight equal to about L300 of our money.
86The 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.
An hundred and twenty shekels. About L138. These values were not very great, nor was the number of the animals very large, as compared with the lavish, and perhaps extravagant, profusion displayed at the dedication of the temple and altar by Solomon; but we may believe they were at least as acceptable. The verb substantive should be removed from Num_7:86-88, which simply continue the totals of the offerings which formed the dedication.
87All 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.
88And 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.
89And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.
89. 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).
And when Moses was gone into the tabernacle of the congregation. Rather, "the tent of meeting." Hebrew, ohel moed, where God had promised to meet with him (Exo_25:22). To speak with him, i.e; with God, as implied in the word "meeting." He heard the voice of one speaking unto him. Rather, "he heard the voice conversing with him," making itself audible to him. מִדַּבֵּר, part. Hithpael, as in Eze_2:2. Here is a distinct statement of the supernatural fact that God spake to Moses with an audible human voice, and (no doubt) in the Hebrew language, from out the empty darkness behind the veil. In the fact, indeed, of God so speaking audibly there was nothing new (see Gen_3:8; Gen_17:1, &c.), nor in the fact of his so speaking to Moses (see Exo_3:4 and Exo_33:9); but this records the fulfillment of that promise which was part of God's covenant with Israel, that he would at all times converse with Moses as their mediator from above the mercy-seat (see on Exo_25:20-22, and cf. Deu_5:23-28). And he spake unto him, i.e; God spake unto Moses: the voice made itself audible, and by the voice God himself spake unto him. It is quite obvious that this statement more properly belongs to an earlier period, viz; to that immediately succeeding the consecration of the tabernacle. On the day it was set up Moses was not able to enter it (Exo_40:35), but no doubt he did so very soon afterwards, and received from the mouth of the Lord, speaking in the holiest, all the commandments and ordinances recorded in Leviticus and in the beginning of this book. Perhaps the first communication made to him in this way concerned the offerings of the princes when first brought near (verses 4, 11), and for that reason the statement may have been appended to the record of those offerings.
BIBLE