Commentary on Numbers, Book · Chapter 7
CHAP. VII.
Chapter VII Ver. 1. AND it came to paſs on the day that Moſes Verſe 1 had fully ſet up the Tabernacle.] Which he did upon the firſt Day of the firſt Month of the ſecond Year, after they came out of Egypt, XL Exod. 17, 18.
And had anointed it, and ſanctified it, &c.] See VIII Levit. 10, 11. where it is ſaid he anointed alſo (as it here likewiſe follows) all belonging to it. Which being ſeven days in doing, as appears from v. 35. of that Chapter, it is evident that the word Day doth not here preciſely denote the very Day on which the Tabernacle was erected: but more largely, at or about that time, (as it muſt neceſſarily ſignifie, v. 84. of this Chapter) after he had ſet up the Tabernacle; and not only ſanctified and anointed it, but received Orders about Sacrifices, and anointed the Prieſts, (with the reſt mentioned in the Book of Leviticus) and alſo had numbred the People; ordered their Encampment, and the Encampment of the Levites; and given them their Charge about the Tabernacle. In ſhort, when Moſes had done all the things mentioned hitherto in this Book, then followed this Dedication of the Altar. And whoſoever will compare this Chapter, with the ſecond, may eaſily be convinced, that this Offering of the Princes, was not made till the Camp was formed, and the Tribes ranged under their ſeveral Standards. For the Princes Offer held in the ſame Order and Method, that they are diſpoſed there.
Ver. 2. That the Princes of Iſrael, heads of the Houſe of their Fathers.] Mentioned Chap. I. 5, 16.
And were over them that were numbred.] This evidently Verſe 2 ſhows that this Offering of the Princes, was after the numbring of the People.
Offered.] In the Order that is ſet down in this Chapter.
Verſe 3 Ver. 3. And they brought their Offering.] The LXX tranſlate the Hebrew word Korbanam, foreign, their Gift, or their Preſent, which they made to God: Which conſiſted of ſeveral things, for divers uſes.
Before the LORD.] i. e. At the Door of the Tabernacle; as it is explained in the end of the Verſe.
Six covered Wagons, and twelve Oxen.] In the firſt place they made a Preſent, for the Service of the Tabernacle it ſelf. That ſuch parts of it as were moſt cumberſome might be more conveniently carried; and that they might be free from Duſt, Rain, or Hail. The Wagons were covered; being not ordinary Carriages, but ſuch as were uſed by great Perſons. So the LXX underſtood it; who tranſlate the Hebrew word Tzabbim, by foreign in the LXVI Iſa. 20. and here foreign. Now as Pollux reckons foreign among the Wagons and Chariots then uſed: So Heſychius tells us (as Learned Men have obſerved) it ſignifies ſuch Wagons as illuſtrious Men and Women uſed; and that they were covered above.
A Wagon for two of the Princes.] This ſhows plainly enough, that they were ſumptuous, and had, perhaps, rich Coverings; in that two of the great Men joyned in the Preſent of one Wagon.
And for each one an Ox.] That there might be a Pair of Oxen to draw each Wagon. And it is probable, thoſe Oxen were yoked together, which were offered by thoſe two Princes, who joined in offering one Wagon.
And they brought them before the Tabernacle.] Set them before the entrance of it.
Ver. 4. And the LORD ſpake unto Moſes, ſaying.] Verſe 4 It ſeems Moſes did not accept theſe Preſents, till he had Orders from the LORD, in the next words.
Ver. 5. Take it of them.] Receive their Preſent, as Verſe 5 acceptable to me.
That they may be to do the ſervice of the Tabernacle of the Congregation.] He directs their uſe; which was to carry the Tabernacle, when they removed from one place to another.
And thou ſhalt give them to the Levites.] In order to which, he directs him to beſtow them upon the Levites; who had the charge of that Carriage.
To every Man according to his Service.] In ſuch Proportions, as the things they had to carry required.
Ver. 6. And Moſes took the Wagons and Oxen, and Verſe 6 gave them to the Levites.] In ſuch Proportions as follow in the next two Verſes.
Ver. 7. Two Wagons and four Oxen to the Sons of Verſe 7 Gerſhon, according to their Service.] As they were feweſt in number that could do Service, ſo they had leſs burdenſome things to carry than the Sons of Merari, IV. 25, 40. and therefore had fewer Carriages allowed them.
Ver. 8. And four Wagons and eight Oxen he gave unto the Sons of Merari, according to their Service.] They were the moſt numerous, but had the greateſt Verſe 8 burden; and therefore had allowance of more Carriages and Oxen, IV. 31, 32, 48.
Ʋnder the hand of Ithamar the Son of Aaron the Prieſt.] Who had the Inſpection and Care both of the Gerſhonites and Merarites, IV. 28, 33.
Verſe 9 Ver. 9. But unto the Sons of Kohath he gave none.] For the reaſon that follows.
Becauſe the Service of the Sanctuary belonging unto them, was that they ſhould bear upon their Shoulders.] The LXX tranſlate it more exactly, becauſe they had the Service of the holy thing, (foreign, as the Ark is called, IV. 4.) they ſhall carry it on their Shoulders. Which was for the greater Honour and Dignity of the Ark, and of the Law contained in it, as Maimonides, R. Levi ben Gerſem, and others obſerve. And that the Form and Structure of the Ark might not be diſcompoſed, (as Maimonides adds, More Nevochim, P. III. Cap. XLV.) nor the Ephod, and the Breaſtplate rufled, as they might have been, by the ſhaking of a Wagon. Yet they all obſerve this was not ſo peculiar to the Sons of Kohath, but that the Prieſts the Sons of Aaron, upon ſome ſpecial occaſion carried the Ark; particularly when they went over Jordan, III Joſh. 3. and at the Siege of Jericho; at both which times a great Miracle was to be wrought. And when Zadok and Abiathar carried it back to Jeruſalem, 2 Sam. XV. 29. (though that, I obſerved before, may be otherways interpreted, and there ſeems no reaſon why they ſhould carry it back, when the Levites brought it, ver. 24.) and when Solomon's Temple was built, 1 Kings VIII. 6. for the Levites might not go into the Holy Place, and therefore it was then carried by the Prieſts.
Ver. 10. And the Princes offered.] They brought the Offerings, which they deſired might be preſented Verſe 10 unto God.
For the dedicating of the Altar.] The Hebrew word Chanac, which in one place of the Pentateuch ſignifies ſimply to begin, to uſe, or enjoy an Houſe, XX Deut. 6. here, and ſeveral other places ſignifies the firſt Application and Addiction of any thing to Sacred Uſes, or to the Divine Service; to which it had been deſigned and conſecrated. And this was done with ſome certain ſolemn Words and Actions; as Mr. Selden obſerves, Lib. III. de Synedr. Cap. XIII. n. 1. and Cap. XV. n. 3. And ſo among the Latins the word inchoare, when applied to Sacred things, ſignifies, to perfect or conſummate, as Servius obſerves upon the VI Aenead. And both Civil and Sacred Initiations, were accompanied with great Joy and Gladneſs. But this is not to be underſtood, as if the Dedication of the Altar was the ſetting of it apart, and ſanctifying it for the Service of God, (which had been done before, and VII days ſpent therein, XXIX Exod. 27. VIII Lev. 11.) but, as the word properly ſignifies, the beginning to uſe it, after it had been ſo ſanctified.
In the day that it was anointed.] At the time that it was ſet apart; and all other things ordered for the Safe-guard of the Tabernacle. See v. 1.
Even the Princes offered their Offering.] Preſented their Gifts, (as the LXX tranſlate it) which they deſired God would accept upon this great occaſion.
Before the Altar.] At the Door of the Tabernacle, near unto which the Altar ſtood, XL Exod. 6. for he ſpeaks of the Altar of Burnt-offerings.
Verſe 11 Ver. 11. And the LORD ſaid unto Moſes, they ſhall offer their Offering.] Here again Raſi obſerves, that Moſes would not receive their Offering, till he knew the Mind of God: Who directed in what manner and order their Gifts ſhould be offered to him.
Each Prince on his day, for the dedication of the Altar.] This made the Dedication a very long Solemnity, which continued twelve days. When theſe XII days began, it is not eaſie to determine; but it ſeems to me a very reaſonable Computation, which Fortunatus Scacchus hath made of this whole buſineſs, Myrothec. Sacr. Elaeochriſm. Lib. 2. Cap. LXXIV. Where he ſuppoſes that the Tabernacle being erected the firſt Day of the firſt Month of the ſecond Year, after they came out of Egypt, ſeven days were ſpent in the Conſecration of it, and of the Altar, &c. And on the eighth day Moſes began to conſecrate Aaron, and his Sons, which laſted VII days longer. Then the fifteenth day of that Month was the firſt day of Unleavened Bread: Which God commanded (as we read here Chap. IX.) to be obſerved in the firſt Month; and laſted till the Two and twentieth. The reſt of the Month we may well ſuppoſe was ſpent in giving, receiving, and delivering the Laws mentioned in the Book of Leviticus. After which on the firſt day of the ſecond Month, he began to number the People, according to the Command in the beginning of this Book: Which may be ſuppoſed to have laſted three days. And then on the fourth the Levites were numbred: On the next day we may ſuppoſe they were offered to God, and given unto the Prieſts; on the ſixth Day they were expiated and conſecrated (as we read in the next Chapter.) And on the ſeventh Day their ſeveral Charges were parted among them, (of which we read Chapter IV.) After which the Princes, he ſuppoſes, began to offer upon the eighth Day of the ſecond Month, for the Dedication of the Altar: which laſted till the nineteenth Day incluſively: and on the twentieth Day of this Month they removed (as we read X. 11, 12.) from Sinai to the Wilderneſs of Paran.
Ver. 12. And he that offered his Offering the first Verſe 12 day.] By God's order, no doubt.
Was Nahſhon the Son of Amminadab, of the Tribe of Judah.] He held the principal place among the Iſraelites, being the NASI, the Prince or Captain (as we tranſlate it, II Numb. 3.) of the Children of Judah; who had the firſt Standard. And yet he alone of all the Twelve great Men here mentioned, is not called NASI, Prince of Judah, as all the reſt are called Princes of their Tribe, v. 18, 24, 30, &c. but ſimply Nahſhon of the Tribe of Judah. The Jews give ſeveral reaſons of it: but perhaps it was, becauſe he offered firſt; which was honour enough: and there needed no more to be ſaid of him.
Ver. 13. And his Offering was one ſilver Charger, Verſe 13 the weight thereof was an hundred and thirty Shekels, and one ſilver Bowl, &c.] It appears by the Metal that this Charger and Bowl were of, that they were for the uſe of the Altar of Burnt-offerings, in the outward Court: for all the Veſſels of the Sanctuary were of Gold. And I take this Charger (or broad Diſh, or Platter) to have been offered, for receiving the Fleſh which was offered at the Altar, or the fine Flour for the Meat-offerings. And the Bowl received the Blood; or was uſed for pouring out Wine.
Both of them were full of fine Flour mingled with Oyl, for a Meat-offering.] Which was to attend upon the Burnt-offering and the Peace-offering mentioned v. 15, 17. See IV. 7. where I obſerved, it was not difficult to procure this fine Flour, in the Wilderneſs.
Verſe 14 Ver. 14. One Spoon of ten Shekels of Gold, full of Incenſe.] Both the Metal of which it was made, and that which was in it, ſhows this Spoon was for the uſe of the Golden Altar, in the Sanctuary. Which may incline one to think, that both Altars were now dedicated: that is, firſt began to be uſed, for the Service of the whole Congregation. See v. 88.
Verſe 15 Ver. 15. One young Bullock, one Ram, one Lamb of the first Year.] There are ſo many Sacrifices mentioned here, and in the two following Verſes, (no leſs than XXI. in all) that, together with the ſilver and gold Plate, they look like too great a Preſent, to be made out of one Man's private eſtate. And therefore ſome have thought, that the reſt of the great Men of the Tribe of Judah joyned with Nahſhon in their Contributions towards it: and that it was offered in his own, and their Names.
For a Burnt-offering.] This is firſt mentioned; as being the moſt ancient ſort of Sacrifice; long before we read of any other: and being an Acknowledgment of God's Soveraign Dominion over all.
Verſe 16 Ver. 16. One Kid of the Goats for a Sin-offering.] This in all likelyhood was firſt offered, though the other be firſt mentioned. For in the next Chapter we find the Burnt-offering enjoyned in the firſt place; but the Sin-offering offered before it, VIII. 8, 12. The like I obſerved before VI. 16. See there.
Ver. 17. And for a Sacrifice of Peace-offerings, two Oxen, five Rams, five He-goats, five Lambs of the firſt year.] Theſe Sacrifices were more numerous, than the Burnt-offering or the Sin-offering; becauſe the Verſe 17 Prieſts, and the Princes, and as many of the People as they invited, had their ſhare of them: and feaſted before the LORD upon them, with great rejoycing. Which Cuſtom, as Mr. Selden obſerves, flowed from hence to the Gentiles, who dedicated their Altars, and Temples, and Statues, &c. with much ceremony: and the ancient Greeks, foreign, with more ſumptuous Sacrifices. See L. III. de Synedriis, cap. 14. num. 111. Where he alſo ſhows how they were dedicated among the Romans with Plays, and Feaſting, and Publick Largeſſes: and at laſt, their Feaſts became Anniverſary, as the Feast of Dedication among the Jews was, after the times of Antiochus, num. 6, 7. In which Feaſt there was foreign, Illuminations, (as we now ſpeak) by ſetting up of Candles or Lamps, in token of Joy, cap. 13. num. 9.
This was the Offering of Nahſhon, the Son of Amminadab.] And was the pattern, which all the reſt followed.
Ver. 18. On the ſecond Day.] Their Offerings Verſe 18 were thus diſtributed, to be offered on ſeveral Days; that Confuſion might be avoided; and that every Tribe might diſtinctly expreſs their Devotion to God, and be graciouſly accepted by him: and the Solemnity be made the more remarkable by continuing it ſo long as twelve Days. For which reaſon the Feast of Dedication, after Mattathias had purged the Temple and the Altar, after the prophanation of them by Antiochus, was kept eight days, by the Jews, in following times; And this Paraſcha (as they call it) of the Law from VI. 22. to VIII. 4. of this Book, was wont to be read at that Feaſt, as the ſame Mr. Selden obſerves, cap. 13. n. 7. As among the Romans he obſerves (cap. 14. n. 7.) there was a Feaſt of like nature kept ſix Days.
Nathaniel the Son of Zuar, Prince of Iſſachar, did offer.] This Tribe, and Zebulun, being under the Standard of Judah, are the next that offer. And ſo they proceed in the ſame order, Reuben, and thoſe under his Standard offer next; becauſe they incamped next to them, v. 30, 36, 42, &c.
Verſe 19 Ver. 19. He offered for his Offering, one ſilver Charger, the weight whereof, was an hundred and thirty Shekels, &c.] It may be obſerved, once for all, that there is no difference in the Offerings of theſe Princes: but all offered Plate of equal weight; and an equal number of Sacrifices, without the leaſt variation. Either by common Agreement, or by the Divine Appointment: that the Vanity of vying one with another might be prevented; and none might brag of their out-doing their Brethren; and all might be confident, that they were equally intereſted in the Altar, and accepted by the Divine Majeſty.
Verſe 24 Ver. 24. On the third day Eliab the Son of Helon, &c.] Here it may be obſerved, that Moſes thought fit to ſet down diſtinctly, and at length, the Offerings of the Princes of every Tribe, (as he doth here, and in the following part of this Chapter) though they were the very ſame, without any difference; that an honourable mention being made of every one apart, none might think themſelves, in the leaſt neglected.
Ver. 30. On the fourth day Elizur, &c.] There is nothing new to be noted of him, or any of the reſt; becauſe the ſame thing is repeated, for the reaſon fore-mentioned. Verſe 30
Ver. 48. On the ſeventh day Eliſhama, &c. offered.] Verſe 48 This Solemnity was not interrupted by the Sabbath; but the Offerings continued then, as upon other days.
Ver. 84. This was the Dedication of the Altar.] By Verſe 84 theſe Oblations and Sacrifices: which were ſimple and plain; though coſtly and magnificent. With which the Gentiles were not content, but uſed ſometimes barbarous Rites in their Dedications, as appears by their TAUROBOLIA and CRIOBOLIA in honour of the Mother of the Gods, &c. See Selden in the fore-named Book, cap. 14. n. 8, 9.
In the day when it was anointed.] The Dedication laſting twelve Days, it is apparent the word day in this place, neceſſarily ſignifies the Time (were it more or leſs) wherein a Thing was done; as I obſerved v. 1. and ſee v. 88.
By the Princes of Iſrael.] From whoſe Examples Princes and great Men ſhould learn (as Conradus Pellicanus well applies all this) to be devoutly Religious; and to poſſeſs the Fear and Reverence of the LORD God in their Breaſts: to be ſtrong in Faith: far from Covetouſneſs; unanimous in their indeavours to do Honour to God: to give a good Example of Faith and Good Works to others; to ſeek the Profit of their Subjects; aſſiſt the Servants of God; lend their helping Hand to the Proficiency of true Piety; provide the Miniſters of the Church with all things neceſſary, that Religion be not neglected and contemned by their Poverty: for the ſake of God whom they ſerve, to do them honour by word and deed; and follow their godly Admonitions, &c. This is a profitable Allegory, ſaith he, of this Hiſtory: and we need not ſeek for one more ingenious. As for thoſe who highly value the allegorical Sence of all theſe things, Habent alios qui guſtui ſuo conſulent & curioſitati. They may find other Commentators to pleaſe their Taſte, and ſatisfie their Curioſity.
Twelve Chargers of Silver, twelve ſilver Bowls, &c.] In theſe, and the following words, the whole Sum of the Oblations and Sacrifices is ſet down by Moſes; that every Reader, in all future Times, might ſee (without the trouble of caſting up the account) how devout, and generous their Anceſtors were.
Verſe 87 Ver. 87. All the Oxen for the Burnt-offering were twelve Bullocks, &c.] Whether there were any Prayers made for a gracious acceptance of the Sacrifices, which ſhould be hereafter made on this Altar, we are not told. But the Sacrifices themſelves were in the nature of Supplications; and its likely they that offered them, made their humble Petitions with them. And ſo the Gentiles always did at the Dedication of their Temples or Altars. An inſtance of which is obſerved out of Gruter by Fort. Scacchus and by Selden, in theſe words; HANC TIBI ARAM JUPPITER OPT. MAX. DICO DEDICOQUE UTI SIS VOLENS PROPITIUS MIHI COLLEGISQUE MEIS, &c. Which is a Dedication of an Altar to Jupiter, with a Prayer that he would be gracious to him that dedicated it, and to his Friends and Neighbours. The like Dedication there is of a Temple to PRIAPUS near Padua, with this Prayer that he would conſtantly guard their Fields, &c. Myroth. Sacr. Elaeochriſ. 2. c. 28. L. III. de Synedr. c. 14. p. 290, 309.
With their Meat-offering.] Which was brought in the twelve Chargers and Bowls, as a neceſſary Appendix to the Burnt-offerings and the Peace-offerings: as is fully explained XV. 8, 9.
Ver. 88. This was the Dedication of the Altar.] Which Verſe 88 is repeated here again, to ſhow why it was called the Dedication: becauſe this was the firſt ſolemn Sacrifice which was offered for the Tribes, or particular Perſons among them; and therefore was the more ſumptuous.
After that it was anointed.] Here the word day is omitted, (which is uſed v. 1. and v. 84.) Moſes intending only to let Poſterity know that this Dedication followed not long after the anointing of the Tabernacle and the Altar; whereby it was ſanctified to God's Service.
Ver. 89. And when Moſes was gone into the Tabernacle Verſe 89 of the Congregation, to ſpeak with him] That is, with God. This ſeems to be here mentioned, becauſe he had lately had a ſpecial occaſion to go and enquire particularly of God, about a matter of great Concernment, as will appear from IX. 8, 9. And it is likely he had gone in twice upon this occaſion, to conſult him about the Offering of the Princes, v. 4, 5, 10, 11. And now, it is poſſible, went in again to know if the LORD would give him any further Directions.
Then he heard the voice of one ſpeaking unto him from off the Mercy-ſeat, &c.] There God promiſed to meet him, and to commune with him, &c. XXV Exod. 22. Which ſuppoſes he would be always preſent there. And ſo he was; for the Cloud of Glory filled the Houſe after it was ſet up, LX Exod. 33, 34. from whence God ſpake unto him, I Lev. 1. and told him he would appear (i. e. reſide conſtantly) in the Cloud upon the Mercy-ſeat, XVI Lev. 2. Now here he relates, how God appeared and communed with him from thence, which was by a voice, that he heard of one ſpeaking to him, as he ſtood in the outward part of the Sanctuary. So the Jews underſtand it; particularly R. Solomon, who thinks that Moſes only entred into the Sanctuary, and ſtanding, in the very entrance of it, heard the voice ſpeaking to him from between the two Cherubims: which was very clear and ſtrong; but went no farther than into the Sanctuary, where Moſes alone at that time was. So they obſerve in Siphra, as Butxtorf notes in his Hiſtor. Arca Foederis, cap. 15.
And he ſpake unto him.] With an audible voice; and ſo diſtinctly, that he perceived and underſtood every word. Which Abarbinel thinks God vouchſafed for this reaſon; That as he viſibly repreſented to him in the Mount the pattern of the Tabernacle, and of every thing belonging to it, whereby the form and figure of every particular was imprinted on his Mind, and he was the better able to give directions how to make them exactly: So he being to write in his Law all that God required them to do, he delivered every thing to him in an audible voice; that he might ſet down in theſe Books the very Words and Phraſes which he heard with his Ears from the Mouth of God, as plainly as if he had deſcribed them from ſome ancient Volume.
To which I cannot but add, That this audible articulate voice from God, which was perceived by Humane Ears, repreſented God as if he was incorporate: and may well be lookt upon as an earneſt of that great Myſtery, God manifeſted in the fleſh; who in the Fulneſs of Time became a Man, and ſpake to all the Jews familiarly in their own Language.