Numbers Chapter 7
The Gifts of the Twelve Tribes
A. The Giving of the First Gifts
(Numbers 7:1–3)
Now it came to pass, when Moses had finished setting up the tabernacle, that he anointed it and consecrated it and all its furnishings, and the altar and all its utensils; so he anointed them and consecrated them. Then the leaders of Israel, the heads of their fathers’ houses, who were the leaders of the tribes and over those who were numbered, made an offering. And they brought their offering before the Lord, six covered carts and twelve oxen, a cart for every two of the leaders, and for each one an ox; and they presented them before the tabernacle.
When Moses completed the work of setting up the tabernacle, he anointed and consecrated all its furnishings, as well as the altar and utensils. This was a sacred act of dedication, marking the tabernacle and all within it as holy unto the Lord. Afterward, the leaders of Israel, representing the twelve tribes, brought a special offering to the Lord. Their contribution consisted of six covered carts and twelve oxen, each pair of leaders presenting one cart and one ox. These gifts were brought before the Lord and presented at the tabernacle, symbolizing their devotion and participation in the worship and service of God.
The narrative in Exodus, Leviticus, and Numbers is not strictly chronological but thematic. The events recorded here occurred after the completion of the tabernacle in Exodus 40 and during the priestly ordination period described in Leviticus 8–9. The offering of these gifts began on the day the tabernacle was completed and extended for twelve days. As Clarke notes, these events occurred “on the second day of the second month of the second year after their departure from Egypt,” fitting naturally after the tenth chapter of Leviticus.
The six covered carts and twelve oxen were valuable and practical gifts. At that time, such carts were considered a luxury, making this offering significant in cost and devotion. The Hebrew word translated “cart” (agalah), modified by the term sab meaning “litter,” is unique and found only here and in Isaiah 66:20. While the precise meaning may be debated, the context implies covered wagons used to transport the sacred objects of the tabernacle, ensuring they were moved with proper reverence and protection.
(Numbers 7:4–9)
Then the Lord spoke to Moses, saying, “Accept these from them, that they may be used in doing the work of the tabernacle of meeting; and you shall give them to the Levites, to every man according to his service.” So Moses took the carts and the oxen, and gave them to the Levites. Two carts and four oxen he gave to the sons of Gershon, according to their service; and four carts and eight oxen he gave to the sons of Merari, according to their service, under the authority of Ithamar the son of Aaron the priest. But to the sons of Kohath he gave none, because theirs was the service of the holy things, which they carried on their shoulders.
At the Lord’s command, Moses accepted the gifts from the leaders and distributed them among the Levitical families according to their specific responsibilities. The sons of Gershon received two carts and four oxen for the transportation of the tabernacle’s fabrics, including the curtains, coverings, and hangings as described in Numbers 4:25–26. The sons of Merari received four carts and eight oxen for carrying the heavier materials, such as the boards, bars, pillars, and sockets, as detailed in Numbers 4:31–32. Trapp insightfully noted that the sons of Merari received “double the number of what the Gershonites had, because their carriage was heavier; God proportions the burden to the back.”
The sons of Kohath, however, received neither carts nor oxen. Their task was the most sacred: carrying the holy furnishings of the tabernacle, such as the Ark of the Covenant, the table of showbread, the lampstand, and the altars. According to Numbers 4:15, these holy things were to be borne upon their shoulders using poles, signifying direct service to God and preserving the sanctity of the items from human contact. To prevent any temptation to disobey this divine order, no carts were allotted to the Kohathites. Their portion was more demanding, yet it was also the most honored, reflecting how God’s assignments differ in weight but are equal in purpose and dignity.
B. The Second Giving of Gifts
(Numbers 7:10–11)
Now the leaders offered the dedication offering for the altar when it was anointed; so the leaders offered their offering before the altar. For the Lord said to Moses, “They shall offer their offering, one leader each day, for the dedication of the altar.”
The leaders of the twelve tribes of Israel brought their gifts to dedicate the altar when it was anointed. This act took place at the same time as the consecration of the priests described in Leviticus chapters 8 and 9. The dedication of the altar was a monumental event because the altar served as the center of Israel’s worship, the place where atonement, thanksgiving, and fellowship offerings were presented before God.
Each tribal leader presented a dedication offering consisting of a silver platter and a silver bowl filled with a grain offering, and a gold pan containing incense. Along with these, each tribe brought one bull, one ram, and one lamb as a burnt offering; one male goat as a sin offering; and a peace offering consisting of two oxen, five rams, five male goats, and five male lambs. Every gift was carefully chosen and offered according to the divine pattern, emphasizing obedience and reverence in worship.
As Poole noted, “Peace offerings are more numerous, because the princes and priests, and some of the people, did make a feast before the Lord out of them, and celebrated it with great rejoicing.” These peace offerings symbolized fellowship between the people and God, and the resulting feast was a joyful celebration of divine favor and unity among the tribes.
The Lord commanded Moses that each tribe’s offering should be made on a separate day, one tribe per day, over a total of twelve days. While modern readers may view the repetition of identical offerings as unnecessary, God had several reasons for structuring the dedication in this way.
First, it demonstrated that each tribe pledged its allegiance to the Lord. Each offering represented a public declaration that the tribe stood in covenant unity with God and supported the tabernacle, the priesthood, and the sacrificial system He ordained.
Second, it emphasized the importance and individuality of each tribe. Every tribe was given its own day of recognition, much like each graduate in a ceremony receives a moment of personal acknowledgment. Although all twelve tribes were descendants of Jacob and shared a common faith, they were distinct in their roles, heritage, and blessings. God honored this diversity by giving each tribe equal attention and significance in the ceremony.
Third, the order and structure of the offerings revealed that God values organization and order in worship. The tribes presented their offerings in the same sequence in which they were arranged for their journey through the wilderness, reflecting divine order and discipline.
Fourth, the equality of the offerings demonstrated that at the altar of God, no tribe was greater or lesser than another. Every tribe approached the altar as equals before God. This equality reflected a profound theological truth — that all Israel stood on equal footing before the Lord, just as today all believers stand equally redeemed and loved in Christ.
Morgan remarked, “While all the story might have been told in a very few sentences, it is set forth with elaborate attention to detail. Every man is named and every gift is recorded. Thus, while the whole reveals unity of purpose and of equality of giving, in the divine recognition there is a remarkable attention to individual devotion.” This observation highlights God’s personal awareness of every act of faith and offering made by His people.
Furthermore, the repetition of these twelve offerings imbued the event with a sense of ceremony and sacred rhythm. While some may undervalue ritual, Scripture affirms that ordered ceremony has its place among the people of God. Rituals such as this dedication help anchor worship in reverence, continuity, and remembrance. Whether simple or ornate, ceremony serves to remind believers that worship is not casual but holy, deliberate, and centered on the glory of God.
2. The Giving of the Dedication Offerings over Twelve Days
(Numbers 7:12–88)
And the one who offered his offering on the first day was Nahshon the son of Amminadab, from the tribe of Judah. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and for the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon the son of Amminadab.
On the second day Nethanel the son of Zuar, leader of Issachar, presented an offering. For his offering he offered one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel the son of Zuar.
On the third day Eliab the son of Helon, leader of the children of Zebulun, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and for the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab the son of Helon.
On the fourth day Elizur the son of Shedeur, leader of the children of Reuben, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Elizur the son of Shedeur.
On the fifth day Shelumiel the son of Zurishaddai, leader of the children of Simeon, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Shelumiel the son of Zurishaddai.
On the sixth day Eliasaph the son of Deuel, leader of the children of Gad, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliasaph the son of Deuel.
On the seventh day Elishama the son of Ammihud, leader of the children of Ephraim, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Elishama the son of Ammihud.
On the eighth day Gamaliel the son of Pedahzur, leader of the children of Manasseh, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Gamaliel the son of Pedahzur.
On the ninth day Abidan the son of Gideoni, leader of the children of Benjamin, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Abidan the son of Gideoni.
On the tenth day Ahiezer the son of Ammishaddai, leader of the children of Dan, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Ahiezer the son of Ammishaddai.
On the eleventh day Pagiel the son of Ocran, leader of the children of Asher, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Pagiel the son of Ocran.
On the twelfth day Ahira the son of Enan, leader of the children of Naphtali, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Ahira the son of Enan.
This was the dedication offering for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver bowls, and twelve gold pans. Each silver platter weighed one hundred and thirty shekels and each bowl seventy shekels. All the silver of the vessels weighed two thousand four hundred shekels, according to the shekel of the sanctuary. The twelve gold pans full of incense weighed ten shekels apiece, according to the shekel of the sanctuary; all the gold of the pans weighed one hundred and twenty shekels. All the oxen for the burnt offering were twelve young bulls, the rams twelve, the male lambs in their first year twelve, with their grain offering, and the kids of the goats as a sin offering twelve. And all the oxen for the sacrifice of peace offerings were twenty-four bulls, the rams sixty, the male goats sixty, and the lambs in their first year sixty. This was the dedication offering for the altar after it was anointed.
This was the dedication offering for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver bowls, and twelve gold pans. Each silver platter weighed one hundred and thirty shekels and each bowl seventy shekels. All the silver of the vessels weighed two thousand four hundred shekels, according to the shekel of the sanctuary. The twelve gold pans full of incense weighed ten shekels apiece, according to the shekel of the sanctuary; all the gold of the pans weighed one hundred and twenty shekels. All the oxen for the burnt offering were twelve young bulls, the rams twelve, the male lambs in their first year twelve, with their grain offering, and the kids of the goats as a sin offering twelve. And all the oxen for the sacrifice of peace offerings were twenty-four bulls, the rams sixty, the male goats sixty, and the lambs in their first year sixty. This was the dedication offering for the altar after it was anointed.
Each tribal leader brought his offering before the Lord, beginning with Nahshon from the tribe of Judah and ending with Ahira from the tribe of Naphtali. The order of the tribes in this dedication matched their arrangement in camp and in their procession through the wilderness, showing that even in worship and offering, God’s people were to maintain divine order and unity.
Each leader’s gift was identical in content and weight, symbolizing equality among the tribes before God. Each brought a silver platter weighing one hundred and thirty shekels and a silver bowl weighing seventy shekels, both filled with fine flour mixed with oil for a grain offering. They also offered one gold pan weighing ten shekels, filled with incense, one young bull, one ram, and one male lamb for a burnt offering, one kid of the goats as a sin offering, and a peace offering consisting of two oxen, five rams, five male goats, and five male lambs.
As Cole notes, “The term shekel was used throughout the Levant and Mesopotamia as a standard weight measure, generally ranging from ten to thirteen grams.” Based on this, each silver platter would have weighed about three pounds, each silver bowl about two pounds, and each gold pan roughly four ounces. These were not trivial offerings, but generous acts of worship, reflecting devotion and gratitude.
a. His offering was one silver platter:
The uniformity of the offerings demonstrated both generosity and humility. The silver and gold represented material wealth, but the inclusion of flour, incense, and animals symbolized spiritual dedication and the fullness of worship—acknowledging God as Provider, Redeemer, and Lord. This pattern of giving was generous, deliberate, and holy. God used it to teach His people to give out of abundance with hearts of gratitude. Those who had once been slaves in Egypt were now free to give willingly from their possessions in the Promised Land. As they learned generosity, they were also learning faith—trusting that God would supply all their needs. The slave mind-set clings tightly to what little it has, but the Promised Land believer gives freely, knowing that God’s provision is inexhaustible.
b. Each tribal leader brought the same offering:
The identical nature of the offerings emphasized humility and unity. No tribe gave more or less, ensuring that none would boast or compare themselves against another. God’s requirement prevented rivalry and promoted equality in worship. Each leader stood as a representative of his tribe, giving not to outshine his brothers but to honor the Lord. As Morgan observed, “In each case the giving was equal, thus precluding the possibility of any spirit of rivalry and realizing unity of purpose.”
This equality in offering teaches a lasting principle: in God’s eyes, the value of a gift is not in its size but in the sincerity and obedience of the giver’s heart. True giving is never about display; it is an act of worship. As Jesus later commended the widow who gave two mites, so too does God honor those who give out of love and faith, not pride or competition (Mark 12:42–44).
c. This was the dedication offering for the altar from the leaders of Israel:
The repetition of these offerings throughout Numbers 7 may seem excessive to the modern reader, but it reveals God’s careful attention to every act of devotion. Each offering, though identical, was individually recorded by name and tribe. This repetition underscores God’s recognition of every giver and every gift. He does not overlook even the smallest offering when it is given with a pure heart.
God inspired Moses to record this section in detail to emphasize the equal participation of all tribes and to affirm that the altar of worship was supported by the entire nation. Each tribe’s dedication represented its acceptance of the covenant and its shared responsibility in maintaining the tabernacle. The careful documentation also demonstrates that God delights in the obedience of His people and takes joy in their unity and worship.
This passage further shows that godly giving is not forgotten. Each act of faith and generosity is “recorded” by God, just as these offerings were preserved in Scripture. Every gift given with sincerity and faithfulness, no matter how common or repeated, is precious in His sight.
Summary:
The twelve days of dedication offerings in Numbers 7:12–88 demonstrate Israel’s unified devotion and God’s equal regard for every tribe. Each offering was identical, yet each was recorded separately to honor every giver. Through this passage, God teaches principles of generosity, humility, equality, and worship. He shows that He values both the heart and the order of His people’s offerings. In His kingdom, no offering is forgotten, no act of faith is wasted, and no servant is unnoticed.
3. Moses Meets with God and Hears His Voice
(Numbers 7:89)
Now when Moses went into the tabernacle of meeting to speak with Him, he heard the voice of One speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; thus He spoke to him.
After the completion of the dedication offerings and the anointing of the altar, Moses entered the tabernacle of meeting to commune with God. This verse marks the climax of the chapter, showing that the purpose of all the offerings, the careful organization, and the dedication of the people was to make possible communion with the living God. Once the work of consecration was complete, God spoke. This was the goal of the entire process: fellowship between the Creator and His redeemed people.
a. Moses went into the tabernacle of meeting:
Moses entered the sacred space where God had chosen to manifest His presence. It was here, within the holy of holies, that the Lord communicated with His servant. The phrase “tabernacle of meeting” signifies more than a physical structure; it was the appointed place of divine encounter. This moment reveals that leadership among God’s people must always flow from personal communion with God. As the text teaches, “Promised land people need leadership, and they need leadership that hears from God and knows His voice.” True spiritual authority does not come from position or title, but from time spent in the presence of God and obedience to His revealed word.
b. He heard the voice of One speaking to him:
Here, Scripture gives one of the clearest statements of how God communicated with Moses. The voice was not an inner impression or symbolic vision; it was an audible, articulate voice—objective and external. This shows that Moses’ revelation was unique in all Scripture until the incarnation of Christ. As Exodus 33:11 says, “So the Lord spoke to Moses face to face, as a man speaks to his friend.” God did not speak through signs or dreams here, but directly and personally.
Morgan comments, “This is perhaps the one instance in which we have a clear statement that in communing with God, Moses did actually hear a voice. The communications which he received were more than subjective impressions; they were objective expressions.” This underscores the absolute reality of Moses’ encounters with God—they were not mystical sensations but direct revelation.
Watson observes, “There is no form or visible manifestation, no angel or being in human likeness, representing God. It is only a Voice that is heard.” This preserves the transcendence of God during the Mosaic era. He was unseen yet fully present, invisible yet audible. The Lord’s presence above the mercy seat between the cherubim revealed both His holiness and His mercy—He spoke from the place where atonement was made.
Clarke insightfully adds, “Though Moses saw no similitude, but only heard a voice, yet he had the fullest proof of the presence as well as of the being of the Almighty. In this way God chose to manifest himself during that dispensation, till the fulness of the time came, in which the Word was made flesh, and dwelt among us.” Clarke rightly connects this theophany to the coming of Christ. In the Old Covenant, God’s presence was heard but not seen. In the New Covenant, the Word became visible and dwelt among men (John 1:14), showing that the same God who spoke from between the cherubim now speaks to us through His Son (Hebrews 1:1–2).
The mercy seat, situated above the ark of the covenant, was where the blood of atonement was sprinkled once a year by the high priest. From this exact spot—the symbol of forgiveness and fellowship—God spoke to Moses. The significance is profound: God communicates with man only on the basis of mercy and atonement. The divine voice came from the place where sin was covered, foreshadowing the perfect mediation of Jesus Christ, our Great High Priest, who speaks to us from the true mercy seat in heaven (Hebrews 9:24).
This passage therefore not only concludes the dedication of the tabernacle but also encapsulates the heart of divine revelation: a holy God making Himself known to His people through a mediator, speaking from the place of mercy and sacrifice.
Summary:
In Numbers 7:89, Moses enters the tabernacle and audibly hears the voice of God speaking from above the mercy seat between the cherubim. This event affirms Moses’ divine authority and illustrates that genuine leadership depends on communion with God. The Lord’s voice was heard from the place of atonement, symbolizing that fellowship with God rests on mercy, not merit. This audible revelation pointed forward to the ultimate Word made flesh, through whom God would reveal Himself perfectly.
