15 one young bullock, one ram, one yearling lamb, for a burnt-offering;
And [shall] not as by one that has sinned [be] the gift? For the judgment [was] of one to condemnation, but the act of favour, of many offences unto justification. For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:) so then as [it was] by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life. For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous. But law came in, in order that the offence might abound; but where sin abounded grace has overabounded, in order that, even as sin has reigned in [the power of] death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.
knowing that ye have been redeemed, not by corruptible [things, as] silver or gold, from your vain conversation handed down from [your] fathers, but by precious blood, as of a lamb without blemish and without spot, [the blood] of Christ,
And Jehovah called to Moses and spoke to him out of the tent of meeting, saying, Speak unto the children of Israel and say unto them, When any man of you presenteth an offering to Jehovah, ye shall present your offering of the cattle, of the herd and of the flock. If his offering be a burnt-offering of the herd, he shall present it a male without blemish: at the entrance of the tent of meeting shall he present it, for his acceptance before Jehovah. And he shall lay his hand on the head of the burnt-offering; and it shall be accepted for him to make atonement for him. And he shall slaughter the bullock before Jehovah; and Aaron's sons, the priests, shall present the blood and sprinkle the blood round about on the altar that is at the entrance of the tent of meeting. And he shall flay the burnt-offering, and cut it up into its pieces. And the sons of Aaron the priest shall put fire on the altar, and lay wood in order on the fire; and Aaron's sons, the priests, shall lay the pieces, the head, and the fat, in order on the wood that is on the fire which is on the altar; but its inwards and its legs shall he wash in water; and the priest shall burn all on the altar, a burnt-offering, an offering by fire to Jehovah of a sweet odour. And if his offering be of the flock, of the sheep or of the goats, for a burnt-offering, he shall present it a male without blemish. And he shall slaughter it on the side of the altar northward before Jehovah; and Aaron's sons, the priests, shall sprinkle its blood on the altar round about. And he shall cut it into its pieces, and its head, and its fat; and the priest shall lay them in order on the wood that is on the fire which is on the altar; but the inwards and the legs shall he wash with water; and the priest shall present [it] all, and burn [it] on the altar: it is a burnt-offering, an offering by fire to Jehovah of a sweet odour. And if his offering to Jehovah be a burnt-offering of fowls, then he shall present his offering of turtle-doves, or of young pigeons. And the priest shall bring it near to the altar and pinch off its head and burn it on the altar; and its blood shall be pressed out at the side of the altar. And he shall remove its crop with its feathers, and cast it beside the altar on the east, into the place of the ashes; and he shall split it open at its wings, [but] shall not divide [it] asunder; and the priest shall burn it on the altar on the wood that is on the fire: it is a burnt-offering, an offering by fire to Jehovah of a sweet odour.
for we being still without strength, in [the] due time Christ has died for [the] ungodly. For scarcely for [the] just [man] will one die, for perhaps for [the] good [man] some one might also dare to die; but God commends *his* love to us, in that, we being still sinners, Christ has died for us. Much rather therefore, having been now justified in [the power of] his blood, we shall be saved by him from wrath. For if, being enemies, we have been reconciled to God through the death of his Son, much rather, having been reconciled, we shall be saved in [the power of] his life. And not only [that], but [we are] making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation.
being justified freely by his grace through the redemption which [is] in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus.
Yet it pleased Jehovah to bruise him; he hath subjected [him] to suffering. When thou shalt make his soul an offering for sin, he shall see a seed, he shall prolong [his] days, and the pleasure of Jehovah shall prosper in his hand. He shall see of [the fruit of] the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant instruct many in righteousness; and *he* shall bear their iniquities.
And Jehovah spoke to Moses, saying, Command the children of Israel, and say unto them, My offering, my bread for my offerings by fire of sweet odour to me, shall ye take heed to present to me at their set time. And say unto them, This is the offering by fire which ye shall present to Jehovah: two yearling lambs without blemish, day by day, as a continual burnt-offering. The one lamb shalt thou offer in the morning, and the other lamb thou shalt offer between the two evenings; and a tenth part of an ephah of fine flour for an oblation, mingled with beaten oil, a fourth part of a hin: [it is] the continual burnt-offering which was ordained on mount Sinai for a sweet odour, an offering by fire to Jehovah. And the drink-offering thereof shall be a fourth part of a hin for one lamb; in the sanctuary shall the drink-offering of strong drink be poured out to Jehovah. And the second lamb thou shalt offer between the two evenings; [with the] like oblation as that of the morning, and the like drink-offering, shalt thou offer it as an offering by fire of a sweet odour to Jehovah. And on the sabbath day two yearling lambs without blemish, and two tenth parts of fine flour as an oblation, mingled with oil, and the drink-offering thereof: it is the burnt-offering of the sabbath, for each sabbath besides the continual burnt-offering, and its drink-offering. And in the beginnings of your months ye shall present a burnt-offering to Jehovah: two young bullocks, and one ram, seven yearling lambs without blemish. And three tenth parts of fine flour as an oblation, mingled with oil, for one bullock; and two tenth parts of fine flour as an oblation, mingled with oil, for the ram; and a tenth part of fine flour mingled with oil as an oblation for each lamb: [it is] a burnt-offering of a sweet odour, an offering by fire to Jehovah. And their drink-offerings: half a hin of wine for a bullock, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the monthly burnt-offering for each month throughout the months of the year. And a buck of the goats shall be offered, for a sin-offering to Jehovah, besides the continual burnt-offering, and its drink-offering. And in the first month, on the fourteenth day of the month, is the passover to Jehovah. And on the fifteenth day of this month is the feast; seven days shall unleavened bread be eaten. On the first day shall be a holy convocation: no manner of servile work shall ye do; and ye shall present an offering by fire, a burnt-offering to Jehovah: two young bullocks, and one ram, and seven yearling lambs; they shall be unto you without blemish; and their oblation shall be of fine flour mingled with oil: three tenth parts shall ye offer for a bullock, and two tenth parts for the ram; one tenth part shalt thou offer for each lamb, of the seven lambs; and a he-goat as a sin-offering, to make atonement for you. Besides the burnt-offering of the morning, which is for a continual burnt-offering, shall ye offer this. After this manner ye shall offer daily, seven days, the bread of the offering by fire of a sweet odour to Jehovah; it shall be offered besides the continual burnt-offering, and its drink-offering. And on the seventh day ye shall have a holy convocation; no manner of servile work shall ye do. And on the day of the first-fruits, when ye present a new oblation to Jehovah, after your weeks, ye shall have a holy convocation: no manner of servile work shall ye do. And ye shall present a burnt-offering for a sweet odour to Jehovah: two young bullocks, one ram, seven yearling lambs; and their oblation of fine flour mingled with oil, three tenth parts for one bullock, two tenth parts for the ram, one tenth part for each lamb of the seven lambs;
And Israel abode in Shittim; and the people began to commit fornication with the daughters of Moab. And they invited the people to the sacrifices of their gods; and the people ate, and bowed down to their gods. And Israel joined himself to Baal-Peor; and the anger of Jehovah was kindled against Israel. And Jehovah said to Moses, Take all the heads of the people, and hang them up to Jehovah before the sun, that the fierce anger of Jehovah may be turned away from Israel. And Moses said to the judges of Israel, Slay every one his men that have joined themselves to Baal-Peor. And behold, a man of the children of Israel came and brought a Midianitish woman to his brethren, in the sight of Moses, and in the sight of the whole assembly of the children of Israel, who were weeping before the entrance of the tent of meeting. And Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, and rose up from among the assembly, and took a javelin in his hand, and he went after the man of Israel into the tent-chamber, and thrust both of them through, the man of Israel and the woman through her belly. And the plague was stayed from the children of Israel. And those that died in the plague were twenty-four thousand. And Jehovah spoke to Moses, saying, Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them, so that I consumed not the children of Israel in my jealousy. Therefore say, Behold, I give unto him my covenant of peace! And he shall have it, and his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel. And the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, the prince of a father's house of the Simeonites. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was tribal head of a father's house in Midian. And Jehovah spoke to Moses, saying, Harass the Midianites, and smite them, for they have harassed you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, who was slain on the day of the plague because of the matter of Peor.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Numbers 7
Commentary on Numbers 7 Keil & Delitzsch Commentary
Presentation of Dedicatory Gifts by the Princes of the Tribes. - Numbers 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 (Leviticus 8:10-11). Chronologically considered, this ought to have been noticed after Leviticus 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. Exodus 40:16 and Leviticus 8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Numbers 10:11), and from this we have to deduct six days for the Passover, which took place before their departure (Numbers 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 Numbers 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.
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 Numbers 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 Isaiah 66:20.
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.
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 ( Numbers 4:24., Numbers 4:31.). “ Under the hand of Ithamar ” (Numbers 7:8); as in Numbers 4:28, Numbers 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 ( Numbers 4:4.).
Presentation of dedicatory gifts for the altar . - Numbers 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 Genesis 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 , Exodus 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 Exodus 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 Exodus 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.
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.
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 , Exodus 25:22). מדּבּר , part . Hithpael , to hold conversation. On the fact itself, see the explanation in Exodus 25:20, Exodus 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 Numbers 7:89 with the account of the dedicatory gifts.