7:1–9 “On the day when Moses had finished setting up the tabernacle” (v. 1) is the first day of the first month of the second year (Ex. 40:17). Chapters 1–6 took place “on the first day of the second month, in the second year” (Num. 1:1), a chronology extending to 10:10 (cf. 9:1: “in the first month of the second year”; 9:5: “Passover in the first month, on the fourteenth day”; 9:15: “on the day that the tabernacle was set up”). Numbers 10:11 returns the timeline to “the second month, on the twentieth day.”

That Moses “had anointed and consecrated it” (7:1) could mean that he “had anointed, that is [vav explicative], made it holy” (piel of Hb. qadash). Anointing with holy oil (Ex. 30:25, 31) would consecrate the tabernacle, its furnishings, and the altar (Ex. 40:9–10).

Those who bring the offerings are the “chiefs of Israel, heads of their fathers’ house[holds] . . . chiefs of the tribes . . . over those who were listed” (7:2)—these are the twelve men who had assisted Moses in the census (1:5–16, 44). The combination of these qualifications underlines the care taken to uphold the principle of parity in tribal representation. The two stages of presenting offerings are to “approach” and “bring” them (7:2–3). The offerings are brought to the altar (“before the Lord”; v. 3), and the wagons and oxen are brought to the entrance of the court (“before the tabernacle”; v. 3). Each tribe brings the same contribution: “six wagons62 and twelve oxen, a wagon for every two of the chiefs, and for each one an ox” (v. 3).

The wagons given to assist the Levites in transporting the tabernacle with these gifts to the Promised Land reappear in Isaiah 66:19–21, which foresees the Israelite remnant, sent to the nations, returning to the holy mountain of Jerusalem with an offering. This return consists of brothers from all the nations riding on horses, mules, and dromedaries and using chariots and “litters” (tsab; Isa. 66:20; the only other occurrence). Among the remnant are those who will be appointed Levites and priests (Isa. 66:21). This Isaiah passage anticipates the apostolic gospel ministry to the diaspora, which yields a rich harvest, particularly among Gentiles (cf. Isa. 60:3–4; 66:19–21; Rom. 15:8–12). It also anticipates the universal priesthood of Christians, which has its roots in the Levitical-Aaronic sacred service (cf. Deut. 33:8–11; Isa. 66:21).

The “oxen” (baqar; Num. 7:3, 6, 7, 8) that draw the heavily laden wagons are large adults, not the young sacrificial animals (ben-baqar; 15:8). Such ox-drawn wagons could operate successfully only on level terrain, which is one of several reasons that argue against locating Mount Sinai in the craggy, mountainous southern part of the Sinai peninsula.

Moses must “accept” (laqakh; 7:5) these offerings he takes (laqakh, “took”; v. 6) from the chiefs. He obviously cannot take them into his hand, so his acceptance probably refers to a gesture. Moses receives them rather than Aaron and his sons because the offerings are not destined for the altar. Moreover, they are received at the same time as the consecration of the priests, on the first day of the first month (Ex. 40:15, 17). The priests would not be able to preside until the eighth day of that month (Lev. 9:1, 22).

Moses gives “two wagons and four oxen” to the “sons of Gershon” and “four wagons and eight oxen” to the “sons of Merari,” in both cases “according to their service” (Num. 7:7–8). The gifts correspond to the load each Levitical family will transport. The Gershonites transport the lighter load of curtains and screens, whereas the Merarites transport the heavier hardware: bases, structuring frames, and poles (4:24–27, 31–32). Ithamar (7:8) supervises the Gershonites and Merarites (4:28, 33).

“But to the sons of Kohath he gave none” (7:9); they transport the “holy things . . . carried on the shoulder” (v. 9). This is the first time “shoulder” is mentioned as the means of transportation of the furnishings (cf. 4:4, 15; 10:21). Inserted poles allow the weight of the ark, the table of the bread of the Presence, the lampstand, the golden incense altar, the bronze altar, and all the accompanying vessels to be distributed evenly on the porters (4:5–6, 7–8, 11, 14; 1 Chron. 15:15). The golden lampstand weighs no less than 75 pounds (34 kg; cf. ESV mg. on Ex. 25:39). The silver plates and basins and golden dishes presented at the altar’s dedication will only increase the overall weight (cf. comment on Num. 7:10–88 [at v. 86]).

7:10–88 After the contribution of wagons and oxen for transporting the tabernacle, gifts are presented on the occasion of the dedication of the altar. These gifts precede the consecration of the altar and its utensils (reported in Lev. 8:11). “The day [the altar] was anointed” (Num. 7:10, 84) is also the first day of the first month (Ex. 40:10, 17). Its consecration makes it “most holy” (Ex. 40:10).

“The dedication of the altar” (Hb. khanukkat hammizbeah; Num. 7:10, 11, 84, 88; 2 Chron. 7:9; cf. khanukkat habbayit; Psalm 30 title, “dedication of the temple”) is the direct object of the main verb, reading literally “the chiefs offered the dedication of the altar” (Num. 7:10). “Offerings for” is added in translation. The “dedication of the altar” is made possible by the gifts. The offerings are identical except that they are introduced and concluded by the name of the chief from each tribe presenting them, for example, “Nahshon . . . of the tribe of Judah” (vv. 12, 17). The repetitive style is likely due to the text’s use as an administrative list.63

The order in which the gifts are given begins with Judah (v. 12). The order followed in the offering list is not the same as that in the census record in chapter 1. Here it follows the presentation of the camp arrangements around the tabernacle, given in chapter 4. The offerings are presented first by the east group (Judah, Issachar, Zebulun), then by the south (Reuben, Simeon, Gad), followed by the west (Ephraim, Manasseh, Benjamin) and then the north (Dan, Asher, Naphtali). This is particularly striking because the consecration of chapter 7 chronologically precedes the assignment of camp positions around the tabernacle (ch. 2; cf. comment on 7:1–9 [at v. 1]). It may be that this list forms the basis of the tribes’ camp arrangements. Collectively, the nonpriestly tribes will henceforth be collaborators in the sanctuary service. It is fitting that this sacred service begins with an act of community worship—the service of giving unto the Lord.

Since the twelve offerings are identical, only the details of Judah’s are commented on here (vv. 11–17). Each consists of three utensils: a silver bowl, a silver basin, and a gold dish. The silver bowls are filled with a wheat grain offering made of fine flour mixed with olive oil. The gold dish contains incense. The use of silver and gold, that is, metals of lesser and greater value, respectively, is due to their different contents and place of use. The incense presented in the golden dish will be burnt on the golden altar in the Holy Place, while the grain offering presented in silver utensils will accompany a burnt offering (cf. v. 87) made on the bronze altar in the court.

Each of the animals presented is given for one of three offerings: “one bull . . . one ram, one male lamb a year old, for a burnt offering” (v. 15); “one male goat for a sin offering” (v. 16); and “for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old” (v. 17). The burnt offering, a fragrant aroma sacrifice, is mentioned first in descriptive lists, but, when it is offered with a sin offering, the latter is made first, since it “de-sins” or purges with blood any impurities from the altar. Thus purification atonement is made first. Peace offerings when specified involve freewill, votive, or thanksgiving offerings (Lev. 7:15–16).

The totals for the altar gifts are given in Numbers 7:64–88. The combined weight of silver plates and basins—each of the twelve weighing 130 shekels and 70 shekels, respectively—is 2,400 shekels (v. 85). The combined weight of the twelve golden dishes, each weighing 10 shekels, is 120 shekels (v. 86). The silver and gold vessels together thus weigh about 62 pounds (28 kg). These vessels for the altar dedication will be carried with the altar by the Kohathites (cf. 4:13–14).

The animals offered as burnt offerings are twelve of each of the following: bulls, rams, male lambs, and twelve male goats for the sin offering (7:87). Those offered in peace offerings are twenty-four bulls and sixty of each of the following: rams, male goats, male lambs (v. 88). Two hundred fifty-two animals are offered in total. Many Israelites were herdsmen and shepherds in Egypt (Gen. 47:1–6; Ex. 9:6; 10:9). They left Egypt with very many cattle (Ex. 12:38) and continued to herd animals during the entire wilderness period (Num. 11:22; 20:4, 8; 32:1).

“This was the dedication offering for the altar after it was anointed” (7:88) forms a framing summary and inclusio, echoing the initial command (v. 11).

7:89 The statement that Moses “went into the tent of meeting to speak with the Lord” (v. 89) is surprising. There is no report of what Moses says. What the voice says to Moses is reported in chapter 8. Elsewhere in Numbers the Lord initiates communication. This statement does, however, recall Moses’ going “in before the Lord to speak with him” in Exodus 34:34, 35. There the tent of meeting was the one Moses made and placed outside the camp prior to the construction of the tabernacle (Ex. 33:7–11). The golden calf incident (Exodus 32) had, apparently, created some doubt as to whether the tabernacle would be set up. However, here the tent is pitched and furnished. There are two occurrences in which Moses says that “the Lord listened to me,” recalling the Lord’s response to his intercessory prayer (Deut. 9:19; 10:10; cf. 2 Kings 13:4). Perhaps Moses enters the tent of meeting to pray for the people. Not all of his prayers are recorded (e.g., Num. 11:2; 21:7).

That Moses “heard the voice [qol]” is reminiscent of Adam and Eve in the garden of Eden when they “heard the sound [or “voice,” qol]” (Gen. 3:8) of the Lord God. They and the Israelites were fearful of “the voice” they heard, respectively, in Eden and from a cloud on Mount Sinai. The Israelites implored Moses to intervene (Deut. 5:23, 25, 26; 18:16). Now “the voice,” once heard in the garden and from the mountain, is heard again in the tent of meeting speaking to a mediator. God’s voice is also later heard from a cloud on a high mountain, saying of another (in Moses’ presence), “This is my beloved Son; listen to him” (Mark 9:7).

From this position above the ark, “speaking to him from above the mercy seat . . . from between the two cherubim” (Num. 7:89; as promised in Ex. 25:21–22), the Lord speaks as King, for he sits enthroned on the cherubim (1 Sam. 4:4; 2 Sam. 6:2; cf. Jer. 48:15). Viewed from his throne in heaven, the ark is his footstool (Ps. 132:7–8; 1 Chron. 28:2), as is the land (Isa. 66:1). The “mercy seat”64 is the golden lid or cover of the ark on which stand the cherubim.65 Occurring only here in Numbers, “mercy seat” (kapporet) is cognate with the verb “to make atonement” (kipper). The two ideas converge, since the blood sprinkled over and on the front of the lid on the annual Day of Atonement purges it, thereby cleansing impurities caused by the people’s sins (Lev. 16:14–16, 33–34). Once blood atonement is made, forgiveness can be granted for the pollution and the sin causing it. The merciful Lord can therefore spare his people from judgment and remain in their midst.

The entire tabernacle portrays Christ, the incarnate Word who “dwelt” (Gk. skanoō; “tabernacled”) among his people (John 1:14). As the tent of meeting is given by God to his people in the wilderness, Christ comes in flesh to his own. The ark more than any other furnishing of the tabernacle portrays his person and work. A few examples will suffice. The ark is made of acacia wood and covered with gold. Acacia wood is impermeable and resistant to insects and disease, a fitting picture of his sinless humanity. But wood can be destroyed, as Christ’s body, the temple, is (John 2:19, 21). Gold is imperishable, suggesting Christ’s eternal deity (e.g., John 1:1; 8:58; Heb. 1:8; 13:8). Inside the ark are the stone tablets inscribed with God’s law and covenant that have already been broken by the people. Christ comes to fulfill all righteousness required by the law by his active and passive obedience. On the Day of Atonement the high priest enters the Most Holy Place to put the blood of a bull and a goat on the mercy seat to purge the accumulated impurities caused by the people’s sins. This cleansing is the basis for divine pardon. Christ is both the offering and the Great High Priest. By his person and work he makes atonement once for all (Heb. 9:1–10:18). He enters not into a place made by human hands but into the very presence of God (Heb. 9:24). His blood cleanses his people from all sin, by which they are assured full forgiveness (1 John 1:7, 9).