Numbers 7:42

7:10-89 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.

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.

All the princes brought the same gifts. The order in which the twelve princes, whose names have already been given at Numbers 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 Genesis 20:16 , etc. - In Numbers 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 Exodus 30:13 ; and on the probable value of the shekel of gold, at Exodus 38:24-25 . The sacrificial animals are added together in the same way in Numbers 7:87 , Numbers 7:88 .

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[Reformed Biblical] 00 in Num_1:35. So they are now increased above 50,000, according to that prophecy, Gen_49:22. Numbers 26:35 ## Becher, called also Bered , 1Ch_7:20. Numbers 26:36 ## Eran, called Edan or Laadan , 1Ch_7:26; the letters daleth and resh being alike in the Hebrew tongue, and therefore oft changed, as is evident from Scripture instances. Numbers 26:37 Numbers 26:38 The sons of Benjamin were ten, Gen_46:21, whereof only five are here me ntioned, the rest probably, together with their families, being extinct ere this time. ## Ashbel, called also Jediael , 1Ch_7:6. Ahiram , called also Aharah , 1Ch_8:1 and Ehi , Gen_46:21. Numbers 26:39 ## Shupham, called also Shuppim , 1Ch_7:12, and Muppim , Gen_46:21. ## Hupham, called Huppim , Gen_46:21 1Ch_7:12. Numbers 26:40 ## Ard, or Arde , and by transposition, Addar , 1Ch_8:3. Numbe rs 26:41 Numbers 26:42 ## Shuham, called, by transposition, Hushim , Gen_46:23. ## After their families; the greater families subdivided into lesser families. Numbers 26:43 ## All from one son and family; whereas of Benjamin, who had ten sons, and here five families, there were only 45,600, to show that the increase of families depends singly upon God’s blessing and good pleasure. Numbers 26:44 ## Of Jesui, called Isui , Gen_46:17, where also there is anoth

Leviticus 21:22 , Ezekiel 42:13 , Ezra 2:63 , 2 Chronicles 31:14 ); of things ‘devoted’ to Jehovah ( Leviticus 27:28 ); of the entire Temple, with the territory belonging to it, in Ezekiel’s vision ( Ezekiel 43:12 ; Ezekiel 45:3 ; Ezekiel 48:12 ); and once (perhaps) of the priests ( 1 Chronicles 23:13 ), ‘And Aaron was separated, to sanctify him as (a thing) most holy[337], him and his sons for ever, to burn incense, &c.’: ‘ the holy of holies,’ or ‘ the most holy (place),’ is also the name, in particular, of the inmost part of the Tent of meeting, and of the Temple, in which the ark was ( Exodus 26:33 , and frequently). As no object is called in particular ‘a most holy (thing),’ general considerations, viewed in the light of the context, can alone determine what is here intended. A material object, rather than a person, is certainly most naturally denoted by the expression, and most probably either the altar of burnt-offering (which was in particular desecrated by Antiochus Epiphanes), or the Temple generally, is what is meant. The term anoint is used both of the altar of burnt-offering in particular, and of the Tent of meeting and vessels belonging to it in general, in Exodus 29:36 ; Exodus 30:26-28 (cf. Exodus 40:9-11 ; Leviticus 8:10-11 ; Numbers 7:1 ; Numbers 7:10 ; Numbers 7:84 ; Numbers 7:88 ),—each time immediately preceding the passages quoted above for the use in the same connexion of the term ‘most holy.’ The consecration of a temple in the Messianic age (cf.

[Bible] And nets of checker-work, and wreaths of chain-work, for the capitals which were upon the top of the pillars; seven for the one capital, and seven for the other capital. And he made the pillars, and two rows around upon the one net-work, to cover the capitals that were upon the top, with pomegranates: and so he did for the other capital. And the capitals that were upon the top of the pillars were of lily-work in the porch, four cubits. And the capitals upon the two pillars had pomegranates also above, over against the belly which was by the net-work: and the pomegranates were two hundred in rows around upon the other capital. And he set up the pillars in the porch of the temple: and he set up the right pillar, and called its name Jachin: and he set up the left pillar, and called its name Boaz. And upon the top of the pillars was lily-work: so was the work of the pillars finished. And he made a molten sea, ten cubits from the one brim to the other: it was entirely round, and its hight was five cubits: and a line of thirty cubits encompassed it. And under the brim of it around there were knobs compassing it, ten in a cubit, compassing the sea around: the knobs were cast in two rows, when it was cast. It stood upon twelve oxen, three looking towards the north, and three looking towards the west, and three looking towards the south, and three looking towards the east: and the sea was set above upon them, and all their hinder parts were inward. And it was a hand-breadth thick, and its brim was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths. And he made ten bases of brass; four cubits was the length of one base, and four cubits the breadth of it, and three cubits the hight of it. And the work of the bases was in this manner: They had borders, and the borders were between the ledges: