John Gill's Exposition of the Entire Bible.
Numbers 5:1
INTRODUCTION TO NUMBERS 5
This chapter contains a repetition of some former laws, concerning putting unclean persons out of the camp, Nu 5:1; making restitution in case of trespass against another, Nu 5:5; and of giving the offering of all holy things and all hallowed things to the priests, Nu 5:9; and a new law concerning jealousy, in a man, of his wife, Nu 5:11; when she was to be brought to the priest, and various rites and ceremonies to be used, Nu 5:15; who was to give her bitter water as a trial of her chastity, which, if guilty, would have a strange effect upon her, and make her accursed, but if not, would not affect her, and she would be free and happy, Nu 5:24.
Ver. 1. And the Lord spake unto Moses,.... Jarchi says, what follows was said on the day the tabernacle was erected, but it seems rather to have been delivered after the several camps were formed, and the people numbered, when those that were unclean were ordered to be cast out of them:
saying; as follows.
Numbers 5:2
Ver. 2. Command the children of Israel,.... Not as from himself, but from the Lord; deliver out the following as a command of his, to which obedience was required of all the children of Israel:
that they put out of the camp every leper; there were three camps, Jarchi says, in the time of their encampment; between the curtains was the camp of the Shechinah, or the divine Majesty; the encampment of the Levites round about; and from thence to the end was the camp of the standards, to the four winds, which was the camp of Israel; and the leper was to be put out of them all; so Ben Gersom; see Le 13:46;
and everyone that hath an issue; a gonorrhoea, man or woman, see
Le 15:2; according Jarchi, such an one might be in the camp of Israel, but was to be put out of the other two camps:
and whosoever is defiled by the dead; by attending the funerals of the dead, or touching them, see Le 21:1; such an one might go into the camp of the Levites, according to Jarchi and Ben Gersom; and was to be put of none but the camp of the Shechinah, or the tabernacle; but the camp of Israel seems to be meant of them all, out of which they were to be put, as an emblem of the rejection of all impure persons out of the church of God.
Numbers 5:3
Ver. 3. Both male and female shall ye put out,.... Whether leprous, or profluvious, or defiled by touching a dead carcass: by this law, Miriam, when leprous, was put out of the camp, Nu 12:14;
without the camp shall ye put them; which is repeated that it might be taken notice of, and punctually observed:
that they defile not their camps; of which there were four, the camps of Judah, Reuben, Ephraim, and Dan:
in the midst whereof I dwell; for the tabernacle, which was the dwelling place of the Lord, was in the midst of the camps of Israel; they were pitched on the four quarters of it; and this is a reason why impure persons were not suffered to be in the camp of Israel, because of the presence of God in the tabernacle so near them, to whom all, impurity is loathsome, and not to be permitted in his sight; and though this was ceremonial, it was typical of the uncleanness of sin, which is abominable to him, and renders persons unfit for communion with him, and with his people.
Numbers 5:4
Ver. 4. And the children of Israel did so, and put them without the camp,.... Aben Ezra observes, that this was done immediately before they journeyed, and that those that were defiled journeyed between the standard of Ephraim and the standard of Dan; but this, he says, was by way of conjecture, since it is not expressed:
as the Lord spake unto Moses, so did the children of Israel; they were obedient in this particular.
Numbers 5:5
Ver. 5. And the Lord spake unto Moses,.... Or continued to speak to him at the same time:
saying; as follows.
Numbers 5:6
Ver. 6. Speak unto the children of Israel,.... Put them in mind of the following law, that they observe it; and which is here repeated, because of two new things in it, as Jarchi observes, the one relates to confession, teaching that there is no fifth part nor trespass offering by witnesses, till a man confesses the thing; and the other is, concerning taking anything away by violence from a proselyte, which is to be given to the priests; see the original law in Le 6:1;
when a man or woman shall commit any sin that men commit; or, "any of the sins of men" {e}, which are commonly done by men, and men are subject to through the infirmity of the flesh, and the temptations of Satan; or "any sin against man" {f}, so some, as this referred to is expressly said to be, Nu 5:7;
to do a trespass against the Lord; for every sin against man is also against the Lord, being a breach of his command; as David's sin against Uriah was a sin against the Lord, Ps 51:4; though the Jews understand it particularly of lying and swearing falsely, appealing to God, and calling him to be a witness to a falsehood; and so the Targum of Onkelos seems to interpret it:
and the person be guilty; and knows he is so, and even knew it when he took an oath to the contrary; see Le 6:3.
{e} Mdah tajx lkm "ex omnibus peccatis hominis", Montanus. {f} "Ex omnibus peccatis contra hominem", Tigurine version; so Patrick.
Numbers 5:7
Ver. 7. Then they shall confess their sin which they have done,.... The form of which confession, according to Fagius, was, O Lord, I am guilty of death, I have deserved to be stoned for this sin, or to be strangled for this trespass, or to be burnt for this crime, &c.
and he shall recompense his trespass with the principal thereof, and add unto it the fifth [part] thereof; paying the whole of whatsoever he had in any manner defrauded his neighbour of, to which he was to add a fifth part of that; that is, as Aben Ezra interprets it, it he confesses of himself, but if there are witnesses of it he must add two fifths, and some say a fifth of a fifth:
and give [it] unto [him] against whom he hath trespassed; as a satisfaction for the injury done him.
Numbers 5:8
Ver. 8. But if a man have no kinsman to recompense the trespass to,.... This supposes that if a man should die, against whom the trespass is, before the restitution is made, then it shall be made to his heirs; and if he has none, then it was to be given to the priest, as after directed: the Jews {g} generally understand this of a proselyte, that has no heirs, for they say, there is no Israelite but has kinsmen, a brother or a son, or some one or other near of kin to him, of his father's family, even up to Jacob:
let the trespass be recompensed unto the Lord, [even] to the priest; that is, let the principal, with the fifth part, which is the recompence for the trespass committed, be given to the priest of the Lord, which is the same as if it was given to him, he being his minister:
beside the ram of the atonement, whereby an atonement shall be made for him; which, in this case, was ordered to be offered for the expiation, of the trespass, see Le 6:6; the Jewish canon is,
"he that takes away anything by force from a proselyte, and swears to him, and he (the proselyte) dies, lo, he shall pay the principal and the fifth to the priests, and the trespass offering to the altar, as it is said, "if a man has no kinsman", &c. when he brings the money and the trespass offering, and he is dead, the money shall be given to his sons, but the trespass offering (the ram) shall feed until it contracts some blemish, and then it shall be sold, and the price of it shall fall to the freewill offerings {h}.''
{g} Maimon. & Bartenora in Misn. Bava Kama, c. 9. sect. 11. Jarchi in loc. {h} Misn. Bava Kama, ib.
Numbers 5:9
Ver. 9. And every offering of all the holy things of the children of Israel,.... Of the holy sacrifices brought by them to be offered up; that part of them which is elevated, heaved, or waved, as the heave shoulder and wave breast:
which they bring unto the priest, shall be his; what they bring to him to offer for them shall be his who performs the service, even that part of them which is his due.
Numbers 5:10
Ver. 10. And every man's hallowed things shall be his,.... Which he, by a vow or freewill offering, separates to holy uses; these are at his own dispose, to give to what priest he will, or they are the priest's; for what a man devotes to the Lord is to be given to them, or such things as God has hallowed, sanctified, and set apart for sacred uses, as the firstfruits and tithes, they were the priests'; the Jewish writers {i} restrain it to tithes:
whatsoever any man giveth the priest, it shall be his; his personally, who officiates, or to whom the gift is given, and is not to be divided among the other priests in the course.
{i} Targ. Jon. Siphri & Midrash in Jarchi in loc.
Numbers 5:11
Ver. 11. And the Lord spake unto Moses,.... At the same time, and delivered to him a new law:
saying; as follows.
Numbers 5:12
Ver. 12. Speak unto the children of Israel, and say unto them,.... It being an affair which concerned them:
if any man's wife go aside, and commit a trespass against him; the sin of adultery, which is a going aside out of the way of virtue and chastity, and a trespass against an husband, a breach of the marriage covenant with him, a defiling his bed, doing an injury and dishonour to him, bringing confusion into his family, and a spurious offspring to possess his substance: though this is to be understood, not of certain adultery, of which there is plain and full proof, for then there would be no occasion of such a trial, as is afterwards directed to; besides, her husband, in such a case, might put her away, and even, according to the law, she was to be put to death, Le 20:10; but of her having committed it in the opinion of her husband, he having some ground of suspicion, though he could not be certain of it; and therefore, by this law, was allowed to make trial, that he might find it out, it at present only a suspected case, and a doubtful one; and the Jews {k} say,
"they never gave the waters drink but in a doubtful case:''
and so this may interpreted of her declining and departing from her husband's house, not keeping at home to mind the affairs of her family, but gadding abroad, and keeping company with another man, or other men; and that after she had been warned and charged by her husband to the contrary, and so had disobeyed him, and acted contrary to his will; and in that sense had committed a trespass, and so had given him suspicion of her unchastity, for which he might have some reason; if, as it is said in the Misnah {l}, he gave her an admonition before two witnesses, saying, have no talk with such a man, and yet she talks with him; or, as the commentators add {m}, be not secretly or in private with such an one, and yet goes into a private place with him, and stays so long with him that she may be defiled; this with them rendered her suspected.
{k} Bemidbar Rabba, sect. 9. fol. 195. 2. {l} Sotah, c. 1. sect. 1, 2. {m} Maimon. & Bartenora in Misn. Bava Kama, c. 9. sect. 11.
Numbers 5:13
Ver. 13. And a man lie with her carnally,.... That is, is suspected that he has so done, not that it is a clear case, for it follows;
and it be hid from the eyes of her husband, and be kept close; so that it is not known by her husband, nor by any other; "she hath hid herself", so Ainsworth, being in a private place with another man, though warned to the contrary by her husband:
and she be defiled, and [there be] no witness against her; of her being defiled, though there may be of her being in private with such a man:
neither she be taken [with the manner]; or in the act of uncleanness.
Numbers 5:14
Ver. 14. And the spirit of jealousy come upon him,.... A thought rises up in his mind, a strong suspicion works in him, which he cannot resist and throw off, but it remains with him, and makes him very uneasy, that his wife has defiled his bed, as it follows:
and he be jealous of his wife, and she be defiled; that his wife is defiled by a man; and which is the real case, as it afterwards appears, though at present he is not certain, only has a suspicion of it:
or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled; it is mere jealousy and suspicion, without any foundation for it; and his wife proved a chaste and virtuous woman; yet be it which it would, he being jealous, the following law was to take place, and the following rules to be observed.
Numbers 5:15
Ver. 15. Then shall the man bring his wife unto the priest,.... Not to the high priest but to a common priest, anyone then officiating in his course; for there was a jealousy offering to be offered up before the Lord upon the altar, which none but a priest might do; and besides, the whole process in this affair was to be carried, on by him: according to the Misnah {n}, the man brought his wife first to the sanhedrim, or court of judicature in the place where he lived; before whom, as Maimonides {o} says, he proved by witnesses that he had warned his wife of being in private with such a man, and yet she had done it again; and whereas she insisted on her chastity, he desired that the bitter waters might be given her, that the truth might appear; and then they sent him with two disciples of the wise men, to the great sanhedrim at Jerusalem, where the trial was made; who, in order to bring her too confession, endeavoured to terrify her, as they do persons in capital cases, and finding this wilt not do, then they used smooth words, saying, my daughter, perhaps much wine was the occasion of it, or much laughter, &c.
and he shall bring her offering for her: not the priest, but her husband, and that whether he is willing or not, as Aben Ezra; who also observes, that it may be interpreted, with her, or for her sake, not to make any expiation for any fault of his, that when he first observed her immodesty, did not reprove her; for the offering, though brought by him, was not his, but his wife's, and not to expiate her sin, but to bring it to remembrance, as is after expressed:
the tenth [part] of an ephah of barley meal; which was an omer,
Ex 16:36, the quantity of manna for one man every day, Ex 16:16, and the quantity of flour in the daily meat offering, Ex 29:40; only that was of fine wheaten flour; this of barley, the food of beasts, as the Targum of Jonathan remarks; and R. Gamaliel in the Misnah {p} says, that as her deed was the deed of a beast, so her offering was the food of a beast; and this is observed by Jarchi and Aben Ezra on the text, as the reason of barley being used in this offering: some say it was a symbol of her impudence, others of her being little at home, as the barley is not long under ground {q}; the true reason, it may be, was for her humiliation, being vile, and mean, hence it follows:
he shall pour no oil upon it, nor put frankincense thereon; as used to be oft meat offerings, denoting their acceptableness to God, Le 2:1; the reason seems to be, because these were tokens of joy and gladness, whereas this was a mournful affair to the husband, that he should have any cause of suspicion and jealousy, to the wife that she should be suspected, and to the whole family on that account:
for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance; if guilty of it, and therefore oil and frankincense were forbidden in this kind of offering as in a sin offering, Le 5:11.
{n} Ut supra, (Misn. Bava Kama, c. 9.) sect. 3, 4. {o} Hilchot Sotah, c. 3. sect. 1. {p} Sotah, c. 2. sect. 1. {q} Apud Muis. in loc.
Numbers 5:16
Ver. 16. And the priest shall bring her near,.... Or "offer it", as the Vulgate Latin version, that is, the offering of jealousy:
and set her before the Lord; or "it", the offering; for which the Tigurine version is more express,
"let the priest offer that sacrifice, and set that before the Lord,''
for the setting of the woman before the Lord is spoken of in Nu 5:18.
Numbers 5:17
Ver. 17. And the priest shall take holy water,.... Out of the laver, as the Targums of Onkelos and Jonathan, and so Jarchi and Aben Ezra:
in an earthen vessel; which held half a log, and that was but a quarter of a pint, or three egg shells; for no more was assigned, to a suspected woman, according to the Misnah {r}. Some say only a fourth part: an earthen vessel was made use of, as everything vile and mean was in this affair:
and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water; first the water was put in, and then the dust, as Ben Gersom observes: there was a place a cubit square, where was a marble table, and a ring fixed in it, and when he lifted it up he took dust from under it, and put it so as it might be upon the top of the water {s}; which was used, either, as the Targum of Jonathan suggests, because the end of all flesh is to come to dust, and so to put her in mind of her original and her end; and in like manner the earthen vessel might signify, that she would be broke to pieces as that vessel; as also it might direct her thoughts to the tempter, by the influence of whose temptation she had been drawn into this sin, dust being the serpent's food; and this being taken off the floor of the tabernacle, might add to the veneration of it, and make it more solemn and awful to drink of it.
{r} Sotah, c. 2. sect. 2. Menachot, c. 9. sect. 3. {s} Sotah, c. 2. sect. 2.
Numbers 5:18
Ver. 18. And the priest shall set the woman before the Lord,.... In the east of the tabernacle, with her face to the west, where was the holy of holies, so Ben Gersom; but not immediately for they had her from place to place, as Jarchi says, till she was weary, and her mind disturbed, that she might confess; and if she said, I am defiled, she rent the writing of her dowry, and went out; but if she said, I am pure, they brought her to the eastern gate, the gate of Nicanor, for there they made women suspected of adultery to drink the waters {t}:
and uncover the woman's head; as a token of her immodesty and non-subjection to her husband, and that she might be seen by all, to cause shame in her: according to the Misnah {u}, the priest took off her clothes, and loosed her hair--if she was clothed with white garments, he clothed her with black; if she had on her ornaments of gold, chains, earrings, or rings, he took them away from her, that she might be unseemly, and whoever would might come and look at her:
and put the offering of memorial into her hands, which [is] the jealousy offering; to weary her, as Jarchi says, that if perhaps her mind was disturbed she would confess; and so in the Misnah {w} it is said, that her husband put this offering into her hands to weary her; but the true reason here seems to be, that it might appear to be her own offering:
and the priest shall have in his hand the bitter water that causeth the curse; not that the water was bitter of itself, for it was the water out of the laver, and had nothing in it but the dust of the floor of the tabernacle; though some think some bitter thing was put into it, so Ben Gersom, as wormwood; but it is so called from the effects of it on those that were guilty; it produced sad effects in them, bitter and distressing, and made them appear to be accursed ones, for it was not bitter till it entered, Nu 5:24; whereas it was not so to the innocent, nor attended with any such consequence to them; so that there was nothing in the water itself, but its efficacy was divine and supernatural.
{t} Sotah, c. 1. sect. 5. {u} Sotah, c. 1. sect. 5, 6. {w} Sotah, c. 2. sect. 1.
Numbers 5:19
Ver. 19. And the priest shall charge her by an oath,.... Or give her her oath:
and say unto the woman, if no man hath lain with thee: besides her husband:
and thou hast not gone aside to uncleanness [with another] instead of thy husband; which is but another phrase expressive of the same thing, the sin of adultery:
be thou free from this bitter water that causeth the curse; if this is the case, it shall produce no bitter effects, or bring any curse upon thee.
Numbers 5:20
Ver. 20. But if thou hast gone aside to another instead of thy husband,.... Gone aside from the paths of modesty and chastity, and betook herself to another man's bed instead of her husband's:
and if thou be defiled, by committing adultery:
and some man hath lain with thee beside thy husband; these phrases are all synonymous, and a heap of words are made use of to express the sin, and that there might be no evasion of it, and that it might be clear what was intended, this being said on oath.
Numbers 5:21
Ver. 21. Then the priest shall charge the woman with an oath of cursing,.... An oath which has a curse annexed to it, if taken falsely, which was to be pronounced upon the woman if guilty:
and the priest shall say unto the woman; pronouncing the imprecation or curse upon her, she having taken the oath, should she be guilty of the crime suspected of, and she had swore concerning:
the Lord make thee a curse, and an oath among the people; accursed according to the oath taken; or let this be the form of an oath and imprecation used by the people, saying, if I have done so and so, let me be accursed as such a woman, or let not that happen to me, as did to such a woman, so Jarchi:
when the Lord doth make thy thigh to rot, and thy belly to swell; upon drinking the bitter waters; but though these things followed upon that, yet not as the natural cause of them, for they are ascribed to the Lord, and to a supernatural and miraculous power of his, which went along with the drinking of them.
Numbers 5:22
Ver. 22. And this water that causeth the curse,.... Upon the drinking of which the curse follows, if guilty:
shall go into thy bowels; and there operate and produce the above effects, which are repeated again to inject terror:
to make [thy] belly to swell, and [thy] thigh to rot; here ends the form of the oath, which begins Nu 5:19;
and the woman shall say, amen, amen; so be it; let it be as pronounced, if I am guilty; which, as Aben Ezra observes, is repeated for the sake of confirmation; though the Jewish writers commonly understand it as respecting various things, the oath and the curse, the thing charged with, and the persons suspected of {x}.
{x} Misn. ib. sect. 5. Targum Jon. & Jerus. & Jarchi in loc.
Numbers 5:23
Ver. 23. And the priest shall write these curses in a book,.... The above curses imprecated on herself by an oath; the words and the letters of them were written at length, in a scroll of parchment; and, as some say also, her name, but not her double amen to them {y}:
and he shall blot [them] out with the bitter water: wash them out with it, and into it, or scrape them off of the parchment into it.
{y} Misnah, ut supra, (Sotah, c. 2) sect. 3.
Numbers 5:24
Ver. 24. And he shall cause the woman to drink the bitter water that causeth the curse,..... Having the curse imprecated upon herself, if guilty, scraped into it; and this she was obliged to drink, whether she would or not; so it is said, if the roll is blotted out, and she says I am defiled, the water is poured out, and her offering is scattered in the place of ashes; if the roll is blotted out, and she says I will not drink, then force her, and make her drink whether she will or no {z}:
and the water that causeth the curse shall enter into her, [and become] bitter; produce the sad and bitter effects mentioned.
{z} Misnah, ut supra, (Sotah) c. 3. sect. 3.
Numbers 5:25
Ver. 25. Then the priest shall take the jealousy offering out of the woman's hand,.... Which she was obliged to hold in her hand while the above rites and ceremonies were performed; which was very heavy, being an omer of barley flour, a measure about three quarts, which was put into an Egyptian basket made of small palm tree twigs: and this was put into her hands to weary her, as before observed, that, having her mind distressed, she might the sooner confess her crime:
and shall wave the offering before the Lord: backwards and forwards, upwards and downwards, as Jarchi; who also observes, that the woman waved with him, for her hand was above the hand of the priest so the tradition is,
"he (her husband) took her offering out of the Egyptian basket, and put it into a ministering vessel, and gave it into her hand, and the priest put his hand under hers, and waved it {a}:''
and offer it upon the altar: this was the bringing of it to the southwest corner of the altar, as Jarchi says, before he took a handful out of it, as in other meat offerings.
{a} Misnah, ut supra, (Sotah) c. 3. sect. 1.
Numbers 5:26
Ver. 26. And the priest shall take an handful of the offering, [even] the memorial thereof,.... For good or evil, according as her works were, as Aben Ezra observes; a memorial for good, if innocent, and a memorial for evil, if guilty:
and burn [it] upon the altar; as the handful of other meat offerings used to be, Le 1:2;
and afterwards shall cause the woman to drink the water; oblige her to it; having proceeded thus far, and no confession made, namely, an oath taken, the curses of it written in a scroll and scraped into the waters, and the jealousy offering waved and offered.
Numbers 5:27
Ver. 27. And when he hath made her to drink the water,.... For, as before observed, and here by Jarchi again, if she says I will not drink it, after the roll is blotted out, they oblige her, and make her drink it whether she will or not, unless she says I am defiled:
then it shall come to pass, [that] if she be defiled, and have done trespass against her husband; or has committed adultery:
that the water that causeth the curse shall enter into her, [and become] bitter; the water drank by her, and having the curses scraped into it, shall enter into her, and operate and produce bitter and dreadful effects:
and her belly shall swell, and her thigh shall rot; not through any natural virtue in the water, or what is put into it, either the dust of the floor of the tabernacle, or the scrapings of the parchment roll, these could have no physical influence to produce such effects; but they must be ascribed to a supernatural cause, the power and curse of God attending this draught. A certain Jewish writer {b} says, though very falsely, that the priest put poison into the water, which produced such effects; but then, how could an innocent woman escape the effects of it? that must be allowed to be miraculous and supernatural, was it so; but there is no manner of reason to believe that anything of this kind was put into it, The Jews say {c}, as soon, or before she had made an end of drinking: the water, the effects appeared; her face turned pale immediately, her eyes bolted out, and she was filled with veins, her body swelled, and they called out, Cast her out, cast her out, that she may not defile the court. And the text seems to intimate, as if the operation was immediate; yea, moreover, they say {d}, that as the waters searched her, so they searched him (the adulterer), because it is said twice, "shall enter, shall enter"; and that the same effects appeared in him as in her, but in neither, unless the husband was innocent; for if he was not pure from the same sin himself, the waters would not search his wife {e} hence they say {f}, when adulterers increased (under the second temple) the bitter waters ceased, according to Ho 4:14; see Mt 12:39. This practice has been imitated by the Heathens; the river Rhine, according to Julian the emperor {g}, tried the legitimacy of children; and so lakes have been used for the trial of perjury and unchastity, as the Stygian lake for perjury, and another of the same name near Ephesus for unchastity; into which, if persons suspected of adultery descended, having the form of an oath hanging about their necks, if they were pure, the waters stood unmoved, but if corrupt, they swelled up to their necks, and covered the tablet on which the oath was written {h}. The priestesses of a certain deity being obliged to live a single life, were tried by drinking bullocks' blood, upon which, if false to their oath and corrupt, they immediately died, as Pausanias {i} relates; and Macrobius {k} speaks of some lakes in Sicily, the inhabitants called the Cups, to which recourse was had when persons were suspected of any ill, and where an oath was taken of them; if the person swore truly, he departed unhurt, but if falsely, he immediately lost his life in the lake. Philostratus {l} relates of a water near Tyana, a city in Cappadocia, sacred to Jupiter, which the inhabitants call Asbamaea, which to those that kept their oaths was placid and sweet, but to perjured persons the reverse; it affected their eyes, hands, and feet, and seized them with dropsies and consumptions; nor could they depart from the water, but remained by it, mourning their sad case, and confessing their perjury: but what comes nearest to this usage of the Jews is a custom at marriages among the savages at Cape Breton {m}: at a marriage feast, two dishes of meat are brought to the bridegroom and bride in two "ouragans" (basins made of the bark of a tree), and the president of the feast addresses himself to the bride thus,
"and thou that art upon the point of entering into a respectable state, know, that the nourishment thou art going to take forebodes the greatest calamities to thee, if thy heart is capable of harbouring any ill design against thy husband, or against thy nation: shouldest thou ever be led astray by the caresses of a stranger; or shouldest thou betray thy husband, and thy country, the victuals contained in this "ouragan" will have the effects of a slow poison, with which thou wilt be tainted from this very instant; but if, on the other hand, thou remainest faithful to thy husband, and to thy country, if thou wilt never insult the one for his defect, nor give a description of the other to the enemy, thou wilt find this nourishment both agreeable and wholesome.''
Now if these relations can be credited, then much more this of the bitter waters, for though there was something wonderful and supernatural in them, yet nothing incredible:
and the woman shall be a curse among her people: the time she lives; but then all this while she was looked upon as an accursed person, and despised and shunned by all.
{b} R. Samuel Tzartzah, Mekor Chayim, fol. 91. 3. {c} Misn. Sotah, c. 3. sect. 4. {d} Ibid. c. 5. sect. 1. {e} T. Bab. Sotah, fol. 28. 1. Gersom in loc. {f} Misn. Sotah, c. 2. sect. 9. {g} Orat. 2. p. 151. Ep. 16. p. 131. {h} Vid. Salden. Otia, l. 1. Exercitat. 6. sect. 24. {i} Achaica, sive, l. 7. p. 450. {k} Saturnal. l. 5. c. 19. {l} Vita Apollonii, l. 1. c. 4. {m} Genuine Letters and Memoirs relating to the Isle of Cape Breton, &c.
Numbers 5:28
Ver. 28. And if the woman be not defiled, but be clean,.... If she is not guilty of adultery, but pure from that sin:
then she shall be free; from the effects of the bitter water; they shall have no such influence upon her, but she shall be as soured and healthful as ever; nay, the Jewish writers say more so, that if she had any sickness or disease upon her she would now be freed from it {n}; the Targum of Jonathan has it, her splendour shall shine, the brightness and beauty of her countenance:
and shall conceive seed; a man child, as the same Targum; and the Jewish writers say, if she was barren before, now she would be fruitful; but no more is meant by it than that her husband should receive her gladly, and she should live comfortably with him hereafter, and the blessing of God would be upon her, which would still be a confirmation of her chastity.
{n} Maimon. Hilchot Sotah, c. 3. sect. 22.
Numbers 5:29
Ver. 29. This [is] the law of jealousies,.... Which was appointed by God to deter wives from adultery, and preserve the people of Israel, the worshippers of him, from having a spurious brood among them; and to keep husbands from being cruel to their wives they might be jealous of, and to protect virtue and innocence, and to detect lewdness committed in the most secret manner; whereby God gave proof of his omniscience, that he had knowledge of the most private acts of uncleanness, and was the avenger of all such. The reasons why such a law was not made equally in favour of women, as of men, are supposed to be these: because of the greater authority of the man over the woman, which would seem to be lessened, if such a power was granted her; because marriage was not so much hurt, or so much damage came to families by the adultery of men, as of women; because women are more apt to be suspicious than men, and in those times more prone to adultery, through their eager desire of children, that they might not lie under reproach {o}:
when a wife goeth aside [to another] instead of her husband, and is defiled; is suspected of going aside to another man, and is supposed to be defiled by him.
{o} Vid. Salden. ut supra, (Otia, l. 1. Exercitat. 6.) sect. 19.
Numbers 5:30
Ver. 30. Or when the spirit of jealousy cometh upon him, and he be jealous over his wife,.... See Gill on "Nu 5:14";
and shall set the woman before the Lord; has carried the matter so far as to bring his wife to the priest or civil magistrate, and declare his suspicion, and the ground of it:
and the priest shall execute upon her all this law; he shall proceed according to the law, and perform every rite and ceremony required; nor could any stop be put to it, unless the woman owned she was defiled.
Numbers 5:31
Ver. 31. Then shall the man be guiltless from iniquity,.... Which otherwise he would not, by conniving at her loose way of living, and not reproving her for it, and bringing her either to repentance or punishment; and retaining and encouraging jealousy in his mind, without declaring it, and his reasons for it: the sense of the passage seems to be, that when a man had any ground for his suspicion and jealousy, and he proceeded according as this law directs, whether his wife was guilty or not guilty, no sin was chargeable on him, or blame to be laid to him, or punishment inflicted on him:
and the woman shall bear her iniquity; the punishment of it, through the effects of the bitter waters upon her, if guilty; nor was her husband chargeable with her death, she justly brought it on herself: or if not guilty, yet as she had by some unbecoming behaviour raised such a suspicion in him, nor would she be reclaimed, though warned to the contrary, she for it justly bore the infamy of such a process; which was such, as Maimonides says {p}, that innocent women would give all that they had to escape it, and reckoned death itself more agreeable than that, as to be served as such a woman was; See Gill on "Nu 5:18".
{p} Moreh Nevochim, par. 3. c. 49. p. 499.
John Gill's Exposition of the Entire Bible.
Numbers 6:1
INTRODUCTION TO NUMBERS 6
In this chapter is given the law concerning Nazarites, Nu 6:1; which directs what they were to abstain from, from drinking wine, or any strong liquors, from shaving their heads, and defiling themselves with the dead, Nu 6:3; and in case of a defilement, directions are given what offerings a Nazarite should bring to be offered for him, Nu 6:9; and when the time of his Nazariteship was up, an account is given of what rites and ceremonies should then be performed, Nu 6:13; and the chapter is concluded with the form of blessing the children of Israel, to be used by Aaron and his sons, Nu 6:22.
Ver. 1. And the Lord spake unto Moses,.... At the same time, or immediately after the law concerning the woman suspected of adultery was given; with which the following law concerning Nazarites may be thought to have a close connection, as some Jewish writers observe, women being concerned in it as well as men; and as wine leads to adultery, as Jarchi observes, abstinence from it, which the Nazarite's vow obliged to, and forbearance of trimming and dressing the hair, and a being more strictly and closely devoted to the service of God, were very likely means of preserving from unchastity, and any suspicion of it:
saying; as follows.
Numbers 6:2
Ver. 2. Speak unto the children of Israel, and say unto them,.... Whom the following law only concerned, and not Gentiles; so runs the Jewish canon,
"the Gentiles have no Nazariteship, though they may bring their vows and freewill offerings as an Israelite, yet if they vow the vow of a Nazarite, the law of the Nazarite is not obliging on them, or they bound by it; but it is free for them to drink wine, and defile themselves for the dead; for it is written, "speak unto the children of Israel" {q}:''
when either man or woman shall separate [themselves] to vow a vow of a Nazarite; or "do a wonderful thing" {r}; something unusual and uncommon, and what is out of the way of the men of the world, who give themselves up to pleasure, and have little regard to the worship and service of God; wherefore for a person, a man or woman, to vow abstinence from wine and dress, and from the company of others, and to oblige themselves to strict and close devotion to God, was something singular and surprising. This is to be understood of such persons who were at their own disposal; for such that were in their minority, and under the power of parents, or were married women, if they vowed, their vows did not stand, and their parents or husbands could disannul them, unless they had consented to them by their silence, when they heard them made, Nu 30:3. There were various sorts of Nazarites; some were appointed by God, as Samson; some were devoted by their parents, as Samuel; and some by themselves, concerning whom is this law more especially; some were perpetual Nazarites, a Nazarite for life, as the two persons just mentioned; though the Jews distinguish between a Samsonian Nazarite, and a perpetual one {s}; and some were only for a certain time, according as they vowed:
to separate [themselves] unto the Lord; the Targum of Jonathan is, "to the name of the Lord"; to the honour of his name. Such persons devoted themselves, and set apart their time to serve the Lord in a stricter and purer manner than others, and therefore were had in great account, La 4:7; they were types of Christ, who, though he was not strictly a Nazarite, but a Nazarene, yet answered to the Nazarites in his being set apart in divine predestination by his Father to the office of Mediator; in the sanctification of himself, and devoting himself, his time and service, to his Father's glory; and in his being holy and harmless in his life and conversation, and separate from sinners: and they were also emblems of the special people of God, who are a separate people in election, redemption, and calling, and in the intercession of Christ; and as they will be at the last judgment, and to all eternity, and should be now separate from others in their lives and conversations.
{q} Misn. Nazir, c. 9. sect. 1. Maimon & Bartenora in ib. {r} alpy "mirificaverit", Montanus; "si mirandum aliquid fecerit", Munster; and some in Fagius and Vatablus; so Aben Ezra. {s} Misn. Nazir, c. 1. sect. 2.
Numbers 6:3
Ver. 3. He shall separate [himself] from wine,.... Old or new, as Ben Gersom; from drinking it, any of it: not only from an immoderate and excessive drinking of it, which every man should abstain from, but from drinking of it at all, that he might be more free and fit for the service of God; for prayer, meditation, reading the Scriptures, and attendance on the worship of God in all its branches, and be less liable to temptations to sin; for, as Aben Ezra observes, many transgressions are occasioned by wine, which, if drank immoderately, intoxicates the mind, and unfits for religious duties, excites lust, and leads on to many vices:
and strong drink; any other intoxicating and inebriating liquor besides wine, or any other sort of wines besides such that is made of the fruit of the vine, as wines of pomegranates, dates, &c. or such as are made of barley, as our ale, or of apples and pears, called cider and perry, respectively:
and shall drink no vinegar of wine, or vinegar of strong drink; all the three Targums paraphrase it, vinegar of new wine, and vinegar of old wine, these operating in like manner as wine and strong drink themselves:
neither shall he drink any liquor of grapes; any liquor in which grapes are macerated, as the Targum of Jonathan; or water into which they are squeezed, or which is made of the lees of wine, or is a second sort of wine made of the grapes after they have been pressed, which we call "tiff":
nor eat moist grapes or dried; which have somewhat of the nature and taste of wine, and produce some of the like effects, and may lead to a desire after drinking it; wherefore this, as other things mentioned, are, as Aben Ezra says, a kind of an hedge, to keep at a distance from drinking wine.
Numbers 6:4
Ver. 4. All the days of his separation shall he eat nothing that is made of the vine tree,.... Of its leaves, branches, and fruit, especially the latter, put into any sort of food, or infused into any liquor, or mixed with any sauce for food: the days or time of separation were according as the vow was made, for a shorter or longer time; though the Jews {t} say, where the vow is, absolutely expressed, it is always to be understood of thirty days, during which time the Nazarite was not to eat or drink of any composition that had anything the vine in it:
from the kernels even to the husk; the Jews {u} are divided about the two words here used, which of them signifies the outermost part of the grape, and which the innermost; Ben Gersom agrees with us, but it matters not much who are in the right, since both are forbidden: by this part of the law, the people of God, who are spiritual Nazarites, are taught to live temperately and soberly, and to abstain from all appearance of sin: it is pretty remarkable what the Jews {w} say, that when the son of David comes, it will be free for a Nazarite to drink wine on sabbath days and festivals, though not on week days; from whence it appears, they seem to be conscious of a change of the ceremonial law in his days.
{t} Misn. Nazir, c. 1. sect. 3. & c. 6. sect. 3. {u} Misn. Nazir, c. 6. sect. 2. Aben Ezra in loc. {w} T. Bab. Erubin, fol. 43. 1.
Numbers 6:5
Ver. 5. All the days of the vow of his separation,.... Be the time he has vowed to be a Nazarite a week, a, month, or more, even a thousand days, but not less than thirty, as Ben Gersom observes:
there shall no razor come upon his head; he might not shave his beard, nor cut off his locks, and shave his head, nor cut short his locks with a pair of scissors, nor any with anything by which the hair may be removed, as Ben Gersom; nor pluck off his hair with his hands, as Maimonides says {x}; but let it grow as long as it would during the time of his separation, which is expressed in the latter part of the verse:
until the days be fulfilled, in the which he separateth [himself] unto the Lord; to his service, to which he wholly addicted himself as long as his vow continued:
he shall be holy; separate from other men, and their practices and customs, and spend his time in holy exercises, in a religious way, and abstain from what might be a temptation to sin, or in the least hinder him in his acts of devotion:
[and] shall let the locks of his hair grow; two reasons Fagius gives of this part of the law, the one is, because of the mystery of it; letting the hair grow signified an increase of virtue or grace, as Samson's strength was increased and became very great while his hair was not cut; and so spiritual Nazarites, while they are in the way of their duty, grow in grace, and in knowledge of God and Christ, and all divine things, and grow stronger and stronger in the Lord, and in the power of his might; and Ainsworth hints at the same thing, and also supposes it might be an emblem of the subjection of the saints to Christ, as the letting the hair grow was a sign of the woman's subjection to man: the other is, that it was appointed to take the Israelites off of the errors and superstitious they had imbibed in Egypt, by ordering them to perform those rites and ceremonies to the honour of the true God, which they had used in the service of demons; and for this he cites a passage out of Cyrill; but it does not appear, by any good authority, that such a custom obtained among the Egyptians, or any other Gentiles so early; and what were used among them in later times took their rise from hence, and were imitations of this law; though there seems to be no great likeness between this law of Nazariteship and the customs of the Heathens, who used to consecrate their hair to their deities, Apollo, Hercules, Bacchus, Minerva, and Diana: what seems best to agree is what Lucian says {y}, who observes, that young men consecrate their beards, and let their hair grow, consecrated from their birth, which they afterwards cut and lay up in vessels in the temple, some of gold, others of silver.
{x} Hilchot Nezirut, c. 5. sect. 11. {y} De Dea Syria.
Numbers 6:6
Ver. 6. All the days that he separateth [himself] unto the Lord,.... This phrase is repeated at every new article and branch of the law of the Nazarites, of which what follows is the third; showing that each part of it, during that time, was strictly to be observed:
he shall come at no dead body: not near to any, not even to be in the same place where a dead body lay, nor to touch one, nor to attend the funeral of any, nor be concerned at all about burying the dead; now, as such so defiled were unclean seven days, and during that time might not go into the tabernacle, the Nazarites were strictly cautioned against such pollution, that they might not be detained from the service of God they had devoted themselves unto; see Nu 19:11.
Numbers 6:7
Ver. 7. He shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die,.... Aben Ezra adds also, for his wife, and for his daughter, and for others; what even the priests of the Lord, the common priests might do, a Nazarite might not, not come near any of his relations when dead, as to touch them, to close their eyes, or wash their bodies, and provide for their funeral, and attend that, or to be where they were; in this respect they were upon a level with the high priest, who was forbid the same, which shows how sacred these persons were; see Le 21:1; this may instruct spiritual Nazarites to abstain from the company and conversation of sinners, dead in trespasses and sins, and from all dead works and sinful actions, which, as they are deserving of death, are defiling:
because the consecration of his God [is] upon his head; or that which shows him to be consecrated to God, and separated to his service, is upon his head, namely, his long hair: the Targum of Jonathan renders it, "the crown of his God"; so Aben Ezra observes, that some say that the word "Nazarite" is derived from "Nezer", a crown, in proof of which this passage is produced; and in this respect the Nazarites were not only types of Christ our King and high priest, who is a priest on his throne, and has on his head many crowns, but of the saints who are freed from the power and dominion of sin, and are made kings and priests unto God.
Numbers 6:8
Ver. 8. All the days of his separation he [is] holy unto the Lord. Set apart for his service, separate from all others, especially the dead, and under obligation to abstain from the above things; from drinking wine, from shaving his hair, and from defiling himself for the dead, and to be employed in holy and religious exercises during the time his vow is upon him.
Numbers 6:9
Ver. 9. And if any man die very suddenly by him,.... In the place where he is, whether house or field, a public or private place, in the tent where he is, as Jarchi; there are two words we render, "very suddenly", which many take to be synonymous; and that being of the same signification, two being used increase the sense, but others think they have a different meaning: the Targums of Onkelos and Jonathan render them,
"suddenly through ignorance,''
understanding it of a chance matter, as when one man is killed by another, not wilfully and through malice, but without intention and design: Jarchi interprets the first of them by violence, and the latter through error or mistake, and so may include both cases; as when a man dies at once, through the force of a disease seizing him, or he is killed by the violent hands of a man, who stabs him in the presence of a Nazarite; or else when this is done ignorantly and through mistake; be it which way it will, if a Nazarite was present:
and he both defiled the head of his consecration: or the consecration of his head, his Nazariteship, that is, his hair, he being polluted by the dead, through being where it was:
then he shall shave his head in the day of his cleansing; which was the seventh day from his defilement, as follows:
on the seventh day he shall shave it; for so many days was a person unclean that had touched a body, of had been where one was, and on the seventh day he was to be cleansed, Nu 19:11; and this was one way of cleansing the Nazarite, cutting off his locks of hair, which were to grow long, and made him to be a Nazarite; and shave his head for his pollution by the dead, put an end to his Nazariteship; and he was obliged to begin again, and his hair being polluted, must be shaved, and new hair grow to make him a Nazarite again: thus by one single breach of the law of God a man becomes guilty of all, and liable to its curse, and his legal righteousness becomes insufficient to justify him before God, and therefore his own righteousness must be renounced by him in the business of justification; and which, Ainsworth suggests, is the mystery of the Nazarite's head being shaved when polluted.
Numbers 6:10
Ver. 10. And on the eighth day he shall bring two turtles or two young pigeons to the priest,.... Not a turtledove and a young pigeon, as Ben Gersom observes, but two of one of the sorts, which was the offering of the poorer sort of childbearing women at their purification, and of profluvious persons, men or women, Le 12:8; and this case of the Nazarite's being an uncleanness, could not be purged away but by sacrifice; which was typical of the sacrifice of Christ, by which that unclean thing sin is put away for ever; even the sins of holy things can be moved in no other way; these were to be brought to the priest to be offered by him:
to the door of the tabernacle of the congregation; for being defiled, the Nazarite might not go into the tabernacle, and therefore was to bring his offering to the door of it, where the priest received it of him.
Numbers 6:11
Ver. 11. And the priest shall offer the one for a sin offering, and the other for a burnt offering,.... That is, one of the turtles or young pigeons for the one kind of sacrifice, and one for the other sort; both being necessary; the one to expiate sin, and the other as a gift to God by way of thankfulness for acceptance of the former:
and make an atonement for him, for that he sinned by the dead; by being where the dead body was, which, though not sinful, in a moral sense, was, in a ceremonial one, and therefore required a sacrifice to atone for it; and which atonement was made by the sin offering typical of Christ, who was made an offering for sin:
and shall hallow his head the same day; consecrate himself to God afresh, particularly the hair of his head, let that grow again and begin his Nazariteship anew; so Jarchi interprets it, to return and begin the account of his Nazariteship.
Numbers 6:12
Ver. 12. And he shall consecrate unto the Lord the days of his separation,.... He was to begin his account again, from the time of his shaving his head, and devote as many days to the service of the Lord as what he had vowed before:
and shall bring a lamb of the first year for a trespass offering; we see how much trouble and expense were brought by a single act of pollution, and that involuntary too; how much more need is there of an atoning sacrifice for the sins of men, even for all of them, and for which only the sacrifice of Christ is sufficient?
but the days that were before shall be lost; which were before the pollution, how near soever the time of Nazariteship being at an end was, whether his vow was for thirty days, or a hundred, or a whole year; be it what it will, and the pollution happened on the last of those days, all were lost; he was obliged to begin again, and go through the whole time he at first vowed; and this was the case if he drank the least quantity of wine, or shaved ever so little of the hair of his head, or was any ways polluted by the dead; and this severity, as it may seem, was used to make him cautious that he broke not his vow by any means:
because his separation was defiled; in the case instanced in, by the dead, but it was the same if he broke the law of Nazariteship in any of the other articles of it.
Numbers 6:13
Ver. 13. And this [is] the law of the Nazarite,.... This has respect either to what goes before; those are the things he is obliged to that vows the vow of a Nazarite; what he is to abstain from during the time of his vow, and what he is to do in case of any defilement; or to what follows after, what is binding upon him, what offerings he is to bring, and what rites and ceremonies are to be observed by him when he has finished his vow:
when the days of his separation, or Nazariteship,
are fulfilled; whether more or fewer; when the time is quite up, and he has gone through his vow without any breach of it:
he shall be brought unto the door of the tabernacle of the congregation; it is not said by whom he should be brought, whether by himself or by the priest; the Targum of Jonathan is,
"he shall bring himself;''
that is, present himself; and so Jarchi and Aben Ezra; which latter adds, or the priest shall bring him by command, whether he will or not, to offer his offering.
Numbers 6:14
Ver. 14. And he shall offer his offering unto the Lord,.... The Nazarite was to present his offering at the door of the tabernacle, to the priest, in order to be offered for him to the Lord:
one he lamb of the first year without blemish for a burnt offering; according to the law, manner, and custom of a burnt offering, as Aben Ezra observes, which, whether of the herd or of the flock, was to be a male and unblemished, and not more than a year old, Le 1:3;
and one ewe lamb of the first year without blemish for a sin offering; as was the manner and custom of a sin offering, to be a female, as is remarked by the same writer, see Le 4:32;
and one ram without blemish for peace offerings; all sorts of offerings were offered on this occasion; a "sin offering", though the vow was performed, and not any mistake made, or anything omitted that was known; yet, lest there should be any secret and unknown breach of the law of Nazariteship committed, a sin offering was required: this teaches us that there may be secret and unknown sins committed by the best of men, in their most sacred and solemn services; and that there is no justification before God by the best works of men, find that the purest and most perfect stand in need of the atoning sacrifice of Christ: a "burnt offering" was to be offered, which usually followed the sin offering, as it did here, though mentioned first, see Nu 6:16; and which was done by way of thanksgiving to God for his acceptance of the sin offering: and "peace offerings" were, as Aben Ezra observes, for joy that he had performed his vow: the burnt offering was wholly the Lord's, the sin offering the priest had his part of, and the peace offerings the Nazarite and his friends ate of, and so everyone had their share in these oblations.
Numbers 6:15
Ver. 15. And a basket of unleavened bread,.... As at the consecration of Aaron and his sons, Ex 29:2; though for peace offerings for thanksgiving leavened bread was offered, Le 7:13;
cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil; ten of each sort, as Jarchi says, ten cakes and ten wafers, see Ex 29:9;
and their meat offering and their drink offering; which always used to attend every sacrifice.
Numbers 6:16
Ver. 16. And the priest shall bring [them] before the Lord,.... All the above offerings to the altar of burnt offering, and there present them to the Lord in the name of the Nazarite:
and shall offer his sin offering, and his burnt offering: here they stand in the proper order in which they were offered.
Numbers 6:17
Ver. 17. And he shall offer the ram [for] a sacrifice of peace offerings unto the Lord,.... After he had offered the other two:
with the basket of unleavened bread; which went along with that:
the priest shall also offer his meat offering, and his drink offering: of which he had his part, and were the usual appendages of other sacrifices; see Nu 28:1.
Numbers 6:18
Ver. 18. And the Nazarite shall shave the head of his separation, [at] the door of the tabernacle of the congregation,.... The Targum of Jonathan is,
"and the Nazarite shall shave the head of his separation without,''
without the tabernacle, the door of it, where the people assembled together; so that this was to be done publicly, that it might be known of all, and no offence taken at the Nazarite's drinking wine, and concerning himself for the dead, and attending funerals, for by this action it was known that his Nazariteship was at an end; and whereas the hair of the Nazarite was consecrated to the Lord by his vow, and this vow being punctually fulfilled, it was sacred, and to be presented to the Lord, and to be of no use and service to himself or others, and therefore to be all clean shaven off; for, as Maimonides {z} says, if two hairs only were left, nothing was done, and the command of shaving not kept:
and shall take the hair of the head of his separation; being cut off and shaved;
and put [it] in the fire which [is] under the sacrifice of the peace offerings; under the pot or cauldron, as the Targum of Jonathan, in which the ram for the peace offerings was boiled: this was done in the court of the women in later times, at the southeast of which was a chamber called the chamber of the Nazarites, where they bailed their peace offerings, and shaved their hair and cast it under the pot {a}; and this might not be put, as before observed, to any other use; if any of it was made use of in a sack that was made of hair cloth, we are told {b} that sack was to be burnt.
{z} Hilchot Nezirut, c. 8. sect. 6. {a} Misn. Middoth, c. 2. sect. 5. T. Bab. Yoma, fol. 16. 1. {b} Misn. Orlah, c. 3. sect. 3.
Numbers 6:19
Ver. 19. And the priest shall take the sodden shoulder of the ram,.... The left shoulder, for the right shoulder, which is the heave shoulder of every peace offering, belonged to the priest by another law; and by this law of the Nazarite, he had also the other shoulder, and so had both, which was peculiar to this case; the vow of the Nazarite being a very sacred thing and he being enabled to perform it, a greater expression of gratitude for it was expected and required of him: this shoulder was taken out of the pot in which it was boiled:
and one unleavened cake out of the basket, and one unleavened wafer; one of the ten cakes, and one of the ten wafers, both are mentioned; and which appear by this to be together in the basket of unleavened bread, from whence they were now to be taken, the rest having been offered with the other sacrifices:
and shall put [them] upon the hands of the Nazarite; the boiled shoulder, and the cake and wafer upon it:
after [the hair of] his separation is shaven; and cast into the fire; for the waving of these seems to be the last and finishing part of this whole affair.
Numbers 6:20
Ver. 20. And the priest shall wave them [for] a wave offering before the Lord,.... Putting his hands under the Nazarite's, as in other cases where this ceremony was used; and so moving them to and fro, backwards and forwards, upwards and downwards, testifying hereby the goodness of God unto him, his sovereign dominion over him, that all he had depended on him, and was received from him; and that all he did, particularly in keeping his vow of Nazariteship, was through his assistance, and for which he made this grateful acknowledgment by delivering the above, together with what follows, to his priest:
this [is] holy for the priest, with the wave breast and heave shoulder; besides these which were given him by another law, the wave shoulder of the Nazarite's ram was given him to eat; it was holy, and set apart for his use, and his only, and it belonged not in common to the course of the priests then on duty, but to him only that officiated in this peculiar service; and so it is observed by the Jewish writers {c}, that the Nazarite's ram and some other things were not given to every priest, but to him that offered the sacrifice, as it is said, "he shall wave this is holy to the priest"; upon which it is observed, that it follows from hence, that the priest that waves is he that eats the sacrifice:
and after that the Nazarite may drink wine; and cut his hair, and shave his head, and be defiled for the dead as other persons, the vow of his Nazariteship being fulfilled.
{c} Maimon. in Misn. Challah, c. 4. sect. 9.
Numbers 6:21
Ver. 21. This [is] the law of the Nazarite, who hath vowed,.... The vow of a Nazarite; what he is obliged to do when his Nazariteship is up:
[and of] his offering unto the Lord for his separation; of the several offerings required of him, to offer to the Lord, for and upon his going through his Nazariteship, his burnt offering, sin offering, sacrifice of peace offerings, his meat offering and drink offering; together with the basket of unleavened bread, cakes and wafers:
besides [that] that his hands shall get; the above offerings were what he was obliged unto by the law of God, even though a poor man; but, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more, according to his ability and the length of the time of his Nazariteship:
according to the vow which he hath vowed, so he must do after the law of his separation; there were some things he was obliged to do by his vow, and as he had vowed, there was a necessity upon him to fulfil it; as to abstain from the things he vowed so to do, and that as long a time as he fixed by his vow, and when finished to offer the sacrifices required of him.
Numbers 6:22
Ver. 22. And the Lord spake unto Moses,.... At the same time perhaps that the above law was given concerning the Nazarites; though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say; the Nazarites were holy persons, and so were the priests; and therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other:
saying; as follows.
Numbers 6:23
Ver. 23. Speak unto Aaron, and unto his sons,.... Aaron and his sons that succeeded him in all after generations, being the persons that were in a public manner to bless the people of Israel, they are particularly addressed, see De 10:8;
saying, on this wise ye shall bless the children of Israel; in such manner and with such words as after expressed; standing upon an eminence, lifting up their hands on high, spreading out their fingers, and raising their voices, and pronouncing the blessing in the Hebrew language, in the name of Jehovah, with their face towards the people; all which, according to the Jewish writers {d}, were to be strictly observed;
saying unto them; as follows.
{d} Maimon. Hilchot Neshiut Cappim. c. 14. sect. 11. Gersom in loc.
Numbers 6:24
Ver. 24. The Lord bless thee,.... Jehovah, Father, Son, and Spirit; the word "Jehovah" being three times used, and a different accent put to each word, denoting three distinct persons and one Jehovah, according to De 6:4; who are each of them concerned in the blessing of the Lord's people, the spiritual Israel of God; Jehovah the Father blesses with all spiritual blessings, with electing, adopting, justifying, and pardoning grace, with regenerating and calling, and persevering grace, and with eternal life: Jehovah the Son blesses particularly with redeeming grace, and has a concern in all the other blessings; the saints are blessed with them in him, they are all in his hands, they are procured by him, come through him, and are the gifts of his grace: and Jehovah the Spirit blesses as a spirit of regeneration and sanctification, as the spirit of faith, as a comforter, as the spirit of adoption, and as the earnest and sealer of the saints unto the day of redemption:
and keep thee; from, the evil of the world, from the evil one Satan, from the evil of sin, and the power, prevalence, and dominion of it, and from falling totally and finally by it, and keep in a state of grace unto everlasting salvation.
Numbers 6:25
Ver. 25. The Lord make his face to shine upon thee,.... Cause himself, the sun of righteousness, to arise and shine upon them, and give both spiritual light and heat unto them; grant his gracious presence, the manifestations of himself, communion with him, clearer discoveries of his love, of interest in him, and an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will:
and be gracious unto thee; by granting larger measures of grace out of his fulness, by leading more abundantly into it, and making fresh and frequent applications of it; grace is often wished for from Christ as well as from the Father.
Numbers 6:26
Ver. 26. And the Lord lift up his countenance upon thee,.... Show his face and favour, look cheerfully on his people, declare himself well pleased with them in Christ, and appear as smiling upon them through him, indulging them with visits of love, restoring to them the joys of his salvation, and upholding them with his free Spirit; and so causing them to walk pleasantly and comfortably in the ways of God, expecting eternal life and happiness, as God's free gift through Christ:
and give thee peace; all outward needful prosperity, internal peace of mind, through the blood and righteousness of Christ, the peacemaker, and peace giver, and eternal peace in the world to come.
Numbers 6:27
Ver. 27. And they shall put my name upon the children of Israel,.... Call them by his name, the people of the Lord; call upon the name of the Lord to bless them, and pronounce the blessing on them in the name of the Lord, in or by the name Jehovah, as Jarchi, three times used in this form of blessing:
and I will bless them; really and truly bless them bless them with blessings indeed; with all sorts of blessings temporal and spiritual; with solid and substantial ones; and such are blessed, and will remain so, their blessings are irrevocable and irreversible; and unless the Lord blesses, in vain do the priests bless, or any of his ministers pronounce a blessing; theirs lies in words and wishes, his in real facts; they can only pray and wish for the blessing, it is he only that can give it, and can ratify and confirm what they declare and pronounce, according to his revealed word. Some refer the relative "them" to the priests, as if the sense was, I will bless the priests that bless Israel, for God will bless them that bless his people; but Aben Ezra thinks it belongs both to Israel, and to the priests, that God would confirm and establish the blessing of the priests pronounced on Israel, and bless the priests also, who needed the divine blessing as well as the people, and being found in the way of their duty, might expect it: the Targum of Jonathan is,
"I will bless them in my Word;''
his essential Word, Christ, in whom his chosen ones are blessed with all spiritual blessings, and who is the promised seed, in whom all nations of the earth shall be blessed.
John Gill's Exposition of the Entire Bible.
Numbers 7:1
INTRODUCTION TO NUMBERS 7
This chapter gives an account of the presents brought, by the princes of the twelve tribes at the setting up of the tabernacle, for the use of it, Nu 7:1; and at the dedication of the altar, and the service of that, Nu 7:10; first of the prince of the tribe of Judah, Nu 7:12; then of the prince of Issachar, Nu 7:18; of the prince of Zebulun, Nu 7:24; of the prince of Reuben, Nu 7:30; of the prince of Simeon, Nu 7:36; of the prince of Gad, Nu 7:42; of the prince of Ephraim, Nu 7:48; of the prince of Manasseh, Nu 7:54; of the prince of Benjamin, Nu 7:60; of the prince of Dan, Nu 7:66; of the prince of Asher, Nu 7:72; of the prince of Naphtali, Nu 7:78; the sum of all which follows, Nu 7:84; and the chapter is concluded with a token of God's approbation and acceptance of the whole, Nu 7:89.
Ver. 1. And it came to pass on the day that Moses had fully set up the tabernacle,.... Not on the very exact day on which it was first reared up, for that was on the first day of the first month of the second year from the coming up of Israel out of Egypt, Ex 40:17; whereas the following offerings of the princes were not offered, and many other things previous to them, recorded in the preceding chapters, were not done, until after the first day of the second month of that year, Nu 1:1; though the Jews say {e} the first of Nisan, or of the first month, was the first for various things, and the first on which the princes offered; but no one particular day can be intended, because the princes were twelve days successively offering their offerings; wherefore "the day" here only denotes the time about which it was when this service was performed; when the tabernacle was not only set up, but "fully" set up, when everything relating to it was in its proper place and order; when not only it was put together, and all the vessels and instruments of it in their due place, but also when the people of Israel, for whose sake it was erected, that the Lord God might dwell among them, were numbered, and their camps formed and pitched around the tabernacle; and the Levites were taken and numbered also, who were to serve at it, and their place and service were appointed unto them about it; for then, and not till then, was the service of it completed, and its proper place and situation fixed and settled:
and had anointed it; with the holy oil Moses was directed to make and anoint it with, Ex 30:23;
and sanctified it: set it apart for holy use and service, to be an habitation for God, and the place of his worship:
and all the instruments thereof; the ark, table, candlestick, &c.
both the altars, and all the vessels thereof, and had anointed them,
and sanctified them; the altar of incense, and the altar of burnt offering, and all appertaining: thereunto; according to Ben Gersom, this finishing of the whole was at the end of the seven days of consecration of Aaron and his sons, Ex 29:35.
{e} Seder Olam Rabba, c. 7. p. 21. Baal Hatturim in loc.
Numbers 7:2
Ver. 2. That the princes of Israel,.... The princes of the twelve tribes of Israel:
heads of the house of their fathers; of the each of the houses and families the tribes were divided into, and took their name from each of their ancestors, as is next explained:
who were princes of the tribes; the twelve tribes, as before observed, Nu 1:4;
and were over them that were numbered; over the children of Israel that were numbered, Nu 1:19; by which it that these princes are the very same persons that are mentioned by name there, as they are here afterwards; and were with Moses and Aaron, and assisting to them when they took the number of them; but according to the Targum of Jonathan, and Jarchi, these were appointed over them in Egypt; but the former is right: these now
offered not sacrifices but gifts; they brought their presents to the Lord for the service of his sanctuary, and set them before him, as follows.
Numbers 7:3
Ver. 3. And they brought their offering before the Lord,.... Before the tabernacle, as it is afterwards explained, where he had now taken up his habitation:
six covered wagons, and twelve oxen; according to the number of the twelve tribes, of which they were princes, two oxen for each wagon, which were to carry the tabernacle, and its vessels, from place to place; and which wagons were covered, not only to hide the things to be put into them from the sight of the people, being sacred, but to preserve them from the rain and dust, and the like; and no doubt, but as they were made of the best materials, So they were covered with rich coverings for the honour of the vessels put into them, being the presents of princes, and in which they joined, and could not be ordinary carriages. The word is rendered "litters" in Isa 66:20; and by some, "coaches"; the Targum of Jonathan is,
"six wagons yoked,''
or drawn with a yoke of oxen; and Aben Ezra says, it signifies a kind of oxen which drew wagons; but the Targum of Jonathan, Jarchi, and Ben Gersom interpret it "covered", as we do:
a wagon for two of the princes, and for each one an ox; two princes joined in the present of one wagon, which shows it could not be a common wagon, but rich carriage, and ornamented, as the Targum of Jonathan adds; and each prince presented an ox, so that there was a yoke of them for each wagon:
and they brought them before the tabernacle; the Targum of Jonathan says, Moses would not receive them, and therefore they brought them before the tabernacle; and so, says Jarchi, Moses received them not at their hands, until it was declared to him by the mouth of the Lord what he should do, as follows.
Numbers 7:4
Ver. 4. And the Lord spake unto Moses,.... Out of the tabernacle, before which the wagons and oxen were brought:
saying: as follows.
Numbers 7:5
Ver. 5. Take [it] of them,.... The present of the wagons and oxen, by which it appears that this freewill offering of the princes was according to his mind and will, and what they were influenced and guided to by his Spirit, and was well pleasing in his sight, and acceptable to him:
that they may be to do the service of the tabernacle of the congregation; be made use of, and employed in carrying the tabernacle, and the things of it, from place to place, when the Israelites journeyed:
and thou shalt give them to the Levites; to ease them, whose business it was to bear and carry the several parts of the tabernacle, and the vessels of it:
to every man according to his service; whether lighter or heavier, for such difference there was in the three divisions of the Levites; and according as their work was, they had more or fewer wagons and oxen given them, as it follows, Nu 7:7.
Numbers 7:6
Ver. 6. And Moses took the wagons and the oxen,.... Of the princes, as he was directed:
and gave them unto the Levites; the Gershonites and Merarites; for, as for the Kohathites, they had no part of them, for a reason after given, Nu 7:9.
Numbers 7:7
Ver. 7. Two wagons and four oxen he gave unto the sons of Gershon,.... The eldest son of Levi:
according to their service; which was to bear and take care of the curtains, coverings, hangings and rails of the tabernacle; and which, when carrying from place to place, it was proper they should be covered from being exposed to rain and dust; and being so many as they were, must be heavy, burdensome, and cumbersome, and therefore two wagons, with two yoke of oxen, were given them, to ease them.
Numbers 7:8
Ver. 8. And four wagons and eight oxen he gave to the sons of Merari,.... All the remaining wagons and oxen, which were double the number given to the Gershonites:
according unto their service; being much heavier than theirs, having all the boards, pillars, sockets, pins; cords, &c. to bear and carry: thus Moses was directed of God wisely to dispose of those carriages, in proportion to the services each was employed in; and in a spiritual way, as the day, duty, and service of the people of God be, he proportions grace and strength to them to answer thereunto:
under the hand of Ithamar the son of Aaron the priest; under whose care, inspection, and direction, were both the Gershonites and Merarites, Nu 4:28; and by whom were delivered, according to the instruction of Moses, the several wagons and oxen, to them.
Numbers 7:9
Ver. 9. But unto the sons of Kohath he gave none,.... Being all disposed of to the sons of Gershon and Merari: the reason of which follows,
because the service of the sanctuary belonging unto them [was that] they should bear upon their shoulders; as the ark with the mercy seat, and cherubim, the shewbread table, the candlestick, and the two altars; though in later times we find the ark was sometimes not only carried by the priests, but upon a cart, Jos 3:17.
Numbers 7:10
Ver. 10. And the princes offered for dedicating of the altar,.... For setting it apart to sacred use and service, even the altar of burnt offering; or rather after it had bean sanctified and set apart, when it began to be made use of for sacrifice:
in the day that it was anointed; with the anointing oil, whereby it was devoted to sacred service;
even the princes offered their offering before the altar; the altar of burnt offering; they brought their vessels for the service of it, and the creatures for sacrifice, and set them before it; signifying what they meant, thereby, that the silver and golden vessels were for the use of it, and the beasts for sacrifice to be offered up on it: and here Jarchi also observes, that Moses would not receive their offering until he knew the mind of God about it, and it was declared to him from himself.
Numbers 7:11
Ver. 11. And the Lord said unto Moses,.... For before this was said to him, even what follows, Moses knew not, as the same writer observes, how they should offer, in what order, whether according to their birth, or whether according to the journeying of their camps, or whether they should offer together, or one after another, one day after another {g}; this affair is set in a clear light:
they shall offer their offering each prince on his day; one on one day, and the other on the next, and so on successively for twelve days running; and this was ordered for the greater solemnity of the service, and that it might be taken notice of, and each have the honour and credit of it; and this was done, not according to the order of their birth, but as their standards were fixed, first Judah, and those under him, and so the rest in course:
for the dedicating of the altar; see Nu 7:10.
{g} Vid. Siphri apud Yalkut in loc.
Numbers 7:12
Ver. 12. And he that offered his offering on the first day,.... Was he whose standard was pitched first, at the east, to the rising sun: and this
was Nahshon the son of Amminadab, of the tribe of Judah; who was the prince and captain of that tribe, though the title is not here given him, as to the rest of the princes, this being left to be concluded from his offering first; for if they that offered after him were princes, he must needs be one; or it may be this title is omitted, because the chief prince, of the prince of the tribe of Judah, most peculiarly belongs to a greater Personage, even the Messiah, who was to spring, and did spring from that tribe, 1Ch 5:2; and, as Baal Hatturim says, from Nahshon; and who also observes, that Ben Nahshon is the Messiah.
Numbers 7:13
Ver. 13. And his offering [was] one silver charger,.... Or dish, like one of those used in the shewbread table to hold the bread in, only they were of gold, this of silver, and belonged to the altar of burnt offering; the use of which might be to hold the meat offering in, as it may seem from the latter part of the verse, or the wave breast or heave shoulder, which belonged to the priest:
the weight thereof [was] an hundred and thirty [shekels]; which were sixty one ounces, four drachms, one scruple, and seventeen grains {h}, worth about sixteen pounds and five shillings of our money;
one silver bowl of seventy shekels, after the shekel of the sanctuary; the standard that was kept in the sanctuary; this was a lesser vessel, and was either for holding the drink offering, or receiving the blood of the sacrifices; its weight was thirty three ounces, five drachms, and three grains, and was worth about eight pounds and fifteen shillings of our money:
both of them [were] full of fine flour mingled with oil for a meat offering; which always attended other sacrifices after mentioned, part of which was burnt on the altar of burnt offering, and the rest were the perquisites of the priests.
{h} Vid. Scheuchzer. Physic. Sacr. vol. 2. p. 366.
Numbers 7:14
Ver. 14. One spoon of ten [shekels] of gold, &c. Its weight was according to the shekels, its matter of gold; it weighed four ounces, one drachm, and nine grains, and was worth about seven pounds and ten shillings of our money:
full of incense; this looks as if this spoon was designed for the golden altar of incense, which might be at this time also dedicated; but Jarchi understands it as for the altar of burnt offering, and observes, we never find incense belonging to a private person, nor to the outward altar (the altar of burnt offering), but this only, and which was temporary.
Numbers 7:15
Ver. 15. One young bullock,.... Of three years old, as the Targums of Jonathan and Jerusalem:
one ram; of two years old, as the same Targums:
one lamb of the first year, for a burnt offering; of which see Le 1:3.
Numbers 7:16
Ver. 16. One kid of the goats for a sin offering. Though these offerings of the princes were by way of thanksgiving, and to express their joy and gladness at the erection of the tabernacle, its altars, and the service thereof; yet as this might not be without sin, which attends the best and purest performances of men, a sin offering was required, teaching us to look to Christ, who was made an offering for sin, for the taking away the sins of our holy things.
Numbers 7:17
Ver. 17. And for a sacrifice of peace offerings,.... So that here were all sorts of offerings on this occasion, meat and drink offerings, burnt offerings, sin offerings, and peace offerings: and for the latter were brought
two oxen, five rams, five he goats, five lambs of the first year; the reason why so many were brought and used for this sort of sacrifice was, because with these a feast was made, of which not only the priests partook, but the princes, and as many of their friends and acquaintance as they thought fit to invite:
this [was] the offering of Nahshon the son of Amminadab: which he offered out of his own substance, as the Targums of Jonathan and Jerusalem paraphrase it; though some have thought, that the presents and offerings were so large, and the princes not so very rich, or so much above the common people, as may be thought, that therefore they were assisted by the several tribes they were princes of: and as was this prince's offering, so were all the rest that follow in the order, according to their encampment under the several standards where they were fixed; and which were offered successively every day, the sabbath day or days not excepted, these being religious services, until the whole twelve were finished; and their presents and their offerings were exactly the same, and the account of them is given in the same words; they either agreeing together to make the same presents and offerings, or else they were directed to do so by the Spirit of God; whereby might be signified the common and equal right that they, and the tribes they represented, had in the altars, and the benefits arising from thence; as those that believe in Christ have an altar which is himself, they have a joint right to partake of, and have an equal share in the benefits of righteousness, peace, pardon, and atonement by him; see
Heb 13:10; wherefore there is nothing more particularly to be observed in Nu 7:17; only that in the several accounts of the presents and offerings of each prince, the vowel points in the Hebrew text are omitted, excepting in the names of persons that offer; which does not at all militate against the antiquity of the points, or their being coeval with the consonants, since, both in manuscripts and printed copies, these may be left out for brevity's sake, and quicker dispatch, and without any detriment, since they may be easily supplied from the first instance given; and they may be omitted on purpose, that these accounts might be the more taken notice of as a very wonderful thing, that their presents and offerings should be exactly alike; since the vowels being wanting, the naked letters may the more strike the eye, and lead the mind to notice them; and whereas the accents are all along continued, the reason of which may be, because the vowels once put, and read, might be more easily known, especially by one skilful in the Hebrew language, than the stops, distinctions, and divisions of the text, as a learned man has observed {i}.
{i} Vid. Pfeiffer. Dubia vexata, cent. 2. loc. 19. p. 147.
Numbers 7:18
Ver. 18. On the second day Nethaneel the son of Zuar, prince of Issachar, did offer. See Nu 1:8.
Numbers 7:19
Ver. 19. He offered [for] his offering one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:20
Ver. 20. One spoon of gold of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:21
Ver. 21. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:22
Ver. 22. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:23
Ver. 23. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Nethaneel the son of Zuar; see Nu 1:8.
Numbers 7:24
Ver. 24. On the third day Eliab the son of Helon, prince of the children of Zebulun, [did offer]. See Nu 1:9.
Numbers 7:25
Ver. 25. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:26
Ver. 26. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:27
Ver. 27. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:28
Ver. 28. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:29
Ver. 29. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Eliab the son of Helon; see Nu 1:9.
Numbers 7:30
Ver. 30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, [did offer]. See Nu 1:5.
Numbers 7:31
Ver. 31. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:32
Ver. 32. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:33
Ver. 33. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:34
Ver. 34. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:35
Ver. 35. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Elizur the son of Shedeur; see Nu 1:5.
Numbers 7:36
Ver. 36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, [did offer]. See Nu 1:6.
Numbers 7:37
Ver. 37. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:38
Ver. 38. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:39
Ver. 39. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:40
Ver. 40. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:41
Ver. 41. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Shelumiel the son of Zurishaddai; see Nu 1:6.
Numbers 7:42
Ver. 42. On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, [offered]. See Nu 1:14.
Numbers 7:43
Ver. 43. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:44
Ver. 44. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:45
Ver. 45. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:46
Ver. 46. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:47
Ver. 47. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Eliasaph the son of Deuel; see Nu 1:14.
Numbers 7:48
Ver. 48. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, [offered]. See Nu 1:10.
Numbers 7:49
Ver. 49. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:50
Ver. 50. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:51
Ver. 51. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:52
Ver. 52. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:53
Ver. 53. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Elishama the son of Ammihud; see Nu 1:10.
Numbers 7:54
Ver. 54. On the eighth day [offered] Gamaliel the son of Pedahzur,
prince of the children of Manasseh. See Nu 1:10.
Numbers 7:55
Ver. 55. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:56
Ver. 56. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:57
Ver. 57. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:58
Ver. 58. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:59
Ver. 59. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Gamaliel the son of Pedahzur; see Nu 1:10.
Numbers 7:60
Ver. 60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, [offered]. See Nu 1:11.
Numbers 7:61
Ver. 61. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:62
Ver. 62. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:63
Ver. 63. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:64
Ver. 64. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:65
Ver. 65. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Abidan the son of Gideoni; see Nu 1:11.
Numbers 7:66
Ver. 66. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, [offered]. See Nu 1:12.
Numbers 7:67
Ver. 67. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:68
Ver. 68. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:69
Ver. 69. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:70
Ver. 70. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:71
Ver. 71. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Ahiezer the son of Ammishaddai; see Nu 1:12.
Numbers 7:72
Ver. 72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, [offered]. See Nu 1:13.
Numbers 7:73
Ver. 73. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:74
Ver. 74. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:75
Ver. 75. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:76
Ver. 76. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:77
Ver. 77. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Pagiel the son of Ocran; see Nu 1:13.
Numbers 7:78
Ver. 78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, [offered]. See Nu 1:15.
Numbers 7:79
Ver. 79. His offering [was] one silver charger,....
See Gill on "Nu 7:13".
Numbers 7:80
Ver. 80. One golden spoon of ten [shekels], full of incense.
See Gill on "Nu 7:14".
Numbers 7:81
Ver. 81. One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on "Nu 7:15".
Numbers 7:82
Ver. 82. One kid of the goats for a sin offering.
See Gill on "Nu 7:16".
Numbers 7:83
Ver. 83. And for a sacrifice of peace offerings,....
See Gill on "Nu 7:17".
Ahira the son of Enan; see Nu 1:15.
Numbers 7:84
Ver. 84. This [was] the dedication of the altar by the princes,.... These the presents they made, and the offerings they offered when the altar first began to be made use of, after it had been anointed and sanctified for sacred service:
in the day when it was anointed: this shows that it was not the precise and exact day of the setting up of the tabernacle, and the anointing of the altar, that the above presents and offerings were brought, since they were twelve successive days in bringing; but that the sense is, that about that time, or quickly after it was anointed, the princes dedicated it in the manner before described:
twelve chargers of silver, twelve silver bowls, twelve spoons of gold; according to the number of the princes, and the tribes they were princes of; a noble instance both of devotion and piety, and of liberality and generosity; and is a standing example on record to all princes and great personages in all successive ages, to promote religion and godliness, by their own personal conduct and behaviour, and to encourage and support it by their generous benefactions and donations: the sum total of what they contributed is in this and the following verses given.
Numbers 7:85
Ver. 85. Each charger of silver [weighing] an hundred and thirty [shekels], each bowl seventy,.... See Gill on "Nu 7:13";
all the silver vessels [weighed] two thousand and four hundred [shekels], after the shekel of the sanctuary; which amounted to 1,139 ounces and four drachms {k}, which were worth about three hundred pounds of our money.
{k} Vid. Scheuchzer. ut supra. (Physic. Sacr. vol. 2. p. 366.)
Numbers 7:86
Ver. 86. The golden spoons [were] twelve, full of incense,.... Which points at the use those spoons or cups were of, namely, to carry incense in them, such as were used on the day of atonement {l}:
[weighing] ten [shekels] apiece, after the shekel of the sanctuary;
See Gill on "Nu 7:14";
all the gold of the spoons [was] twenty [shekels]; which amounted to forty nine ounces, five drachms, scruples, and eight gains, worth about seventy five pounds of our money.
{l} Misn. Yoma, c. 4, 4. & 5, 1.
Numbers 7:87
Ver. 87. All the oxen for the burnt offering [were] twelve bullocks,.... According to the number of the princes and their tribes, and so,
the rams twelve, the lambs of the first year twelve; which were also for the burnt offering:
with their meat offering; which always went along with the burnt offering:
and the kids of the goats, for a sin offering, twelve; thus the twelve princes, and by them the twelve tribes, expressed their faith in Christ, the antitype of those sacrifices, and their hope of his coming into the world to be a sacrifice for sin, and of their atonement, reconciliation, peace, pardon, and salvation by him; see Ac 26:6.
Numbers 7:88
Ver. 88. And all the oxen for the sacrifice of the peace offerings [were] twenty and four bullocks,.... Each prince bringing two:
the rams sixty, the he goats sixty, the lambs of the first year sixty; five of each being brought by every prince; so that the whole number of beasts for peace offerings only, which were to feast with, were two hundred four;
this [was] the dedication of the altar after that it was anointed; this clearly shows, that it was not the precise day the altar was anointed the dedication was made, but some little time after; even that the first prince brought his presents and offerings for the dedication of it.
Numbers 7:89
Ver. 89. And when Moses was gone into the tabernacle of the congregation, to speak with him,.... With God, to consult him on some affair or another, or to learn whether he had anything else to communicate to him, to be delivered to the children of Israel; or whether he had any directions and instructions to give him about the presents and gifts of the princes, since this seems to be immediately after their offerings:
then he heard the voice of one speaking unto him; the Targum of Jonathan paraphrases it, the voice of the Spirit; but rather the voice of the Shechinah, or Word of God, the eternal "Logos", is what was heard; who in the fulness of time was to be made flesh, and dwell among men, and be heard, and seen, and handled by them; for as for the voice of the Father, the was not heard at any time, Joh 5:37;
from off the mercy seat that was upon the ark of the testimony, from between the two cherubim; upon the ark in which the law was, called the testimony, was the mercy seat; over that were placed two cherubim shadowing it, and between these was the seat of the divine Majesty, which he had now taken, and from hence the voice of him speaking, was heard; which, as it follows upon the presents and offerings of the princes, may be interpreted, of the divine approbation and acceptance of them, since it was promised by the Lord to Moses, that upon their building a tabernacle for him he would dwell in it; and upon the making a mercy seat with the cherubim over the ark, he would there meet with Moses, and commune with him; all which being done to his mind he fulfils his promise: though it seems that at this time Moses did not go into the most holy place, only into the tabernacle of the congregation, the outward sanctuary, the court of the tabernacle; and there he heard the voice, as Jarchi observes, coming out of the most holy place, and from the mercy seat there, which was so loud, clear, and distinct, as to be well heard and understood by him; he supposes the voice went out from heaven to between the two cherubim, and from thence to the tabernacle of the congregation: and he spake unto him; what he spoke is not said, unless it is what follows in the next chapter.