Numbers · Chapter 7

V. 1. On the day-It seems day is for time, and on the day, for about the time. For all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so this chapter comes in its proper place, and those things were done in the second month of the second year after the tabernacle and altar, and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the tabernacle, and appointed to their several works, which was done about a month after the tabernacle was erected, and after the numbering of the people, Numbers 1:2-49, when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings.

Verse 1. On the day that Moses had fully set up the tabernacle] The transactions mentioned in this chapter took place on the second day of the second month of the second year after their departure from Egypt; and the proper place of this account is immediately after the tenth chapter of Leviticus .

Verse 1. On the day that Moses had fully set up the tabernacle — Which he did on the first day of the first month of the second year after their coming out of Egypt, Exodus 40:17, 18. Here we may observe, as in many other places, particularly Genesis 2:4, and 35:3, that day is put for an indefinite time, and on the day is a Hebraism signifying about, or after such a time, (see verses 84 and 88.) Therefore, it might be better rendered, What time Moses had fully set up, &c.; for the offerings here mentioned were made in the second month of the second year after the tabernacle and altar and all other instruments thereof were anointed, as is here expressed; after the Levites were separated to the service of the tabernacle, and appointed to their several works, which was about a month after the tabernacle was erected; after the numbering of the people, (chap. 1,) when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings.

1. On the day — Yom is here used indefinitely for the whole period of twelve days occupied in presenting the gifts. Anointed it — Because the sanctuary and altar were the principal things and sanctified the oblations. Matthew 23:17, 19; see Genesis 28:18; Leviticus 8:10, 11, notes.

V. 2. Offered-In the manner and days hereafter mentioned.

Verses 2, 3. The princes of Israel — The heads or chiefs of the several tribes, mentioned Numbers 1:5-16. Offered — In the manner, and on the days hereafter mentioned. Before the Lord — That is, they were presented to God at the door of the tabernacle, as it follows; six covered wagons — Wagons that were covered above, for the convenience of carrying the heavier parts of the tabernacle, and preserving them from the injuries of the weather. They were probably very rich and sumptuous, since two of the great men joined in the present of one wagon.

2. Princes of Israel — See Numbers 1:5-10, notes.

V. 3. Waggons-For the more convenient and safe carriage of such things as were most cumbersome.

Verse 3. Six covered wagons] bx tlg[ vv shesh egloth tsab, six tilted wagons, the Septuagint translate ex amaxav lamphnikav, with which the Coptic agrees; but what lampenic chariots were, no person pretends to know. Covered or tilted is probably the meaning of the original. The wagons were given for the more convenient exporting of the heavier parts of the tabernacle, which could not be conveniently carried on men’s shoulders.

Verses 2, 3. The princes of Israel — The heads or chiefs of the several tribes, mentioned Numbers 1:5-16. Offered — In the manner, and on the days hereafter mentioned. Before the Lord — That is, they were presented to God at the door of the tabernacle, as it follows; six covered wagons — Wagons that were covered above, for the convenience of carrying the heavier parts of the tabernacle, and preserving them from the injuries of the weather. They were probably very rich and sumptuous, since two of the great men joined in the present of one wagon.

THE GIFT OF WAGONS AND OXEN, 3-9.

3. Six covered wagons — We cannot defend “litters” as the vehicles here intended, as argued by Gesenius and De Wette. The word hlg[ etymologically signifies a rolling thing. This meaning is confirmed by its mention in connexion with yokes of oxen. Six times it is translated wagons, fifteen times cart, and once chariot. These covered wagons were probably constructed on Egyptian models. Herodotus mentions a four-wheeled Egyptian vehicle used for sacred purposes. Every two princes gave a wagon and each gave an ox. There is no record of any invitation given by Moses for the presentation of these, as there was in the case of the materials for the tabernacle. We have only a part of his sayings. See closing note on Leviticus 25.

THE GIFT OF WAGONS AND OXEN, 3-9.

3. Six covered wagons — We cannot defend “litters” as the vehicles here intended, as argued by Gesenius and De Wette. The word hlg[ etymologically signifies a rolling thing. This meaning is confirmed by its mention in connexion with yokes of oxen. Six times it is translated wagons, fifteen times cart, and once chariot. These covered wagons were probably constructed on Egyptian models. Herodotus mentions a four-wheeled Egyptian vehicle used for sacred purposes. Every two princes gave a wagon and each gave an ox. There is no record of any invitation given by Moses for the presentation of these, as there was in the case of the materials for the tabernacle. We have only a part of his sayings. See closing note on Leviticus 25.

V. 5. According to his service-More or fewer, as the nature of their service and of the things to be carried required.

Verse 5. According to his service.] That is, distribute them among the Levites as they may need them, giving most to those who have the heaviest burdens to bear.

Verses 5-8. According to his service — More or fewer, as the nature of their service, and of the things to be carried required. And as the Gershonites had the less burdensome things to carry, (Numbers 4:25,) they had the fewer carriages allowed them. Four wagons to the sons of Merari — Proportionable to their great burden, Numbers 4:28, 33. Under the hand (or inspection) of Ithamar — For he had the care both of the Gershonites and Merarites, Numbers 4:28, 33.

5. To every man — These gifts were to be distributed among the Levites as they needed them, giving the most to those families which were required to bear the heaviest burdens. See Numbers 4:21-28, notes.

Verses 5-8. According to his service — More or fewer, as the nature of their service, and of the things to be carried required. And as the Gershonites had the less burdensome things to carry, (Numbers 4:25,) they had the fewer carriages allowed them. Four wagons to the sons of Merari — Proportionable to their great burden, Numbers 4:28, 33. Under the hand (or inspection) of Ithamar — For he had the care both of the Gershonites and Merarites, Numbers 4:28, 33.

THE GIFT OF WAGONS AND OXEN, 3-9.

3. Six covered wagons — We cannot defend “litters” as the vehicles here intended, as argued by Gesenius and De Wette. The word hlg[ etymologically signifies a rolling thing. This meaning is confirmed by its mention in connexion with yokes of oxen. Six times it is translated wagons, fifteen times cart, and once chariot. These covered wagons were probably constructed on Egyptian models. Herodotus mentions a four-wheeled Egyptian vehicle used for sacred purposes. Every two princes gave a wagon and each gave an ox. There is no record of any invitation given by Moses for the presentation of these, as there was in the case of the materials for the tabernacle. We have only a part of his sayings. See closing note on Leviticus 25.

Verse 7. Two wagons-unto the sons of Gershon] The Gershonites carried only the curtains, coverings, and hangings, Numbers 4:25. And although this was a cumbersome carriage, and they needed the wagons, yet it was not a heavy one.

Verses 5-8. According to his service — More or fewer, as the nature of their service, and of the things to be carried required. And as the Gershonites had the less burdensome things to carry, (Numbers 4:25,) they had the fewer carriages allowed them. Four wagons to the sons of Merari — Proportionable to their great burden, Numbers 4:28, 33. Under the hand (or inspection) of Ithamar — For he had the care both of the Gershonites and Merarites, Numbers 4:28, 33.

7. The sons of Gershon, having the smallest number competent to serve, and having only the curtains, coverings, and hangings, received only two wagons and four oxen. See census of competent Levites, Numbers 4:34-49, notes.

Verse 8. Four wagons-unto the sons of Merari] Because they had the boards, bars, pillars, and sockets of the tabernacle to carry, Numbers 4:31, 32, therefore they had as many more wagons as the Gershonites.

Verses 5-8. According to his service — More or fewer, as the nature of their service, and of the things to be carried required. And as the Gershonites had the less burdensome things to carry, (Numbers 4:25,) they had the fewer carriages allowed them. Four wagons to the sons of Merari — Proportionable to their great burden, Numbers 4:28, 33. Under the hand (or inspection) of Ithamar — For he had the care both of the Gershonites and Merarites, Numbers 4:28, 33.

Verse 8. Four waggons and eight oxen. These perhaps were only cars, seeing a pair of oxen could draw them; yet the people were rich in gold and silver.

8. The sons of Merari, though the most numerous, were required to transport the framework and boards of the tabernacle, the heaviest burden. Hence they received more wagons and oxen. Ithamar superintended both the Gershonites and the Merarites. Numbers 4:28, 33.

V. 9. Upon their shoulders-Because of the greater worth and holiness of the things which they carried.

Verse 9. Unto the sons of Kohath he gave none] Because they had the charge of the ark, table, candlestick, altars, &c., Numbers 4:5-15, which were to be carried upon their shoulders; for those sacred things must not be drawn by beasts.

Verse 9. Because of the sanctuary, &c. — The Seventy translate it more literally, Because they have the service of the holy things, (that is, of the ark, Numbers 4:5, 15.) They shall carry it upon their shoulders — This way of carrying the ark was both for greater dignity, on account of the superior holiness and value of it, and its contents and appurtenances, and that the structure of it might not be discomposed, as it might have been by the shaking of a wagon.

9. The sons of Kohath received no vehicles, because the sacred furniture might not be drawn by beasts. Only with the greatest precaution could it be approached and borne by its appointed Levitical guardians. Numbers 4:4-20, notes.

V. 10. The altar-Of burnt-offerings, and incense too, as appears from the matter of their offerings. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron: but for a farther dedication of them, these being the first offerings that were made for any particular persons or tribes. In the day-That is, about the time, as soon as it was anointed.

Verse 10. And the princes offered] Every prince or chief offered in the behalf, and doubtless at the expense, of his whole tribe.

Verse 10. For the dedicating of the altar — Both of burnt-offerings and of incense, as appears from the matter of the offerings here said to be made. This is not meant of the first dedication of them, for they had been dedicated or consecrated before this time by Moses and Aaron, with solemn ceremonies which lasted seven days; (Exodus 29:37; Leviticus 8:11;) but for a further dedication of them, or the first application of them to their proper uses, these being the first offerings that were made for any particular persons or tribes. In the day — That is about the time when it was anointed.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

V. 11. On his day-And in this offering they followed the order of their camp, and not of their birth.

Verse 11. Each prince in his day — Thus the dedication continued no less than twelve days, which made it very solemn, and gave to every tribe an opportunity, by its representative, to express their devotion and reverence to God, and to receive tokens of gracious acceptance From him. And in this offering they followed the order of their camp, and not of their birth.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

V. 13. Charger-A large dish or platter; to be employed about the altar of burnt-offering, or in the court; not in the sanctuary, for all its vessels were of gold.

Verse 13. One silver charger] tr[q kaarath, a dish, or deep bowl, in which they kneaded the paste. See Exodus 25:29. One silver bowl] qrzm mizrak, a bason, to receive the blood of the sacrifice in. See Clarke on “Exodus 27:3”.

Verses 13, 14. One silver charger — This charger, or broad dish, appears to have been for the use of the altar of burnt-offering in the court of the tabernacle; for all the vessels of the sanctuary were of gold. The use of it seems to have been for receiving the flesh which was offered at the altar, or the fine flour for the meat-offering. Its weight was a hundred and thirty shekels, or about sixty-five ounces. The bowl, again, was for receiving the blood, and it weighed seventy shekels, or about thirty-five ounces. One spoon often shekels of gold — Both the metal and what was in it show this spoon to have been for the use of the golden altar.

Ver. 13. One silver charger. An old name for a large platter, or dish to hold a joint of meat. These were essential to decency when the princes did eat before the Lord.

13. Charger — Rather, a dish or bowl for receiving water or blood. Throughout this chapter, and nowhere else, it is incorrectly translated charger; but in Numbers 4:7; Exodus 25:29; 37:16, it is rendered dish. The Arabic indicates that it was a deep dish. It is not probable that a mixture of flour and oil would have been brought in a platter. Bowl — Or basin, as in Numbers 4:14; Exodus 27:3; 38:3. Between the various vessels bearing the name of basin, bowl, charger, cup, and dish, it is impossible now to ascertain the precise distinction, as very few, if any, remains of early Jewish metal-ware are known to exist. The tabernacle must have been well supplied with basins or bowls of large capacity for receiving the blood of the sacrifices. Leviticus 1:5. Shekel of the sanctuary — See Numbers 3:47, note. Meat offering — See Leviticus ii, notes.

Verse 14. One spoon] xk caph, a censer, on which they put the incense. See Exodus 25:29.

It is worthy of remark that the different tribes are represented here as bringing their offerings precisely in the same order in which they encamped about the tabernacle. See Numbers 2:1-31 and Numbers 10:13-27.

1. JUDAH the

chief

Nahshon, Numbers 7:12 East

2. ISSACHAR Nethaneel, Numbers 7:18 “

3. ZEBULUN Eliab, Numbers 7:24 “

4. REUBEN Elizur, Numbers 7:30 South

5. SIMEON Shelumiel, Numbers 7:36 “

6. GAD Eliasaph, Numbers 7:42 “

7. EPHRAIM Elishama, Numbers 7:48 West

8. MANASSEH Gamaliel, Numbers 7:54 “

9. BENJAMIN Abidan, Numbers 7:60 “

10. DAN Ahiezer, Numbers 7:66 North

11. ASHER Pagiel, Numbers 7:72 “

12. NAPHTALI Ahira, Numbers 7:78 “

It is worthy of remark also, that every tribe offers the same kind of offering, and in the same quantity, to show, that as every tribe was equally indebted to God for its support, so each should testify an equal sense of obligation. Besides, the vessels were all sacrificial vessels, and the animals were all clean animals, such as were proper for sacrifices; and therefore every thing was intended to point out that the people were to be a holy people, fully dedicated to God, and that God was to dwell among them; hence there were fine flour and oil, for a meat-offering, Numbers 7:13. A bullock, a ram, and a lamb, for a burnt-offering, Numbers 7:15, 16. Five oxen, five rams, five he-goats, and five lambs, for a peace-offering, Numbers 7:17. Thus, as the priests, altars, &c., were anointed, and the tabernacle dedicated, so the people, by this offering, became consecrated to God. Therefore every act here was a religious act. “Thus,” says Mr. Ainsworth, “by sacrifices of all sorts, figuring the death of Christ, and the benefits that were to be received thereby, they reconciled and made themselves and theirs acceptable to God, and were made partakers of his grace, to remission of sins, and sanctification through faith, and in the work of the Holy Ghost, in the communion and feeling whereof they rejoiced before God.”

Verses 13, 14. One silver charger — This charger, or broad dish, appears to have been for the use of the altar of burnt-offering in the court of the tabernacle; for all the vessels of the sanctuary were of gold. The use of it seems to have been for receiving the flesh which was offered at the altar, or the fine flour for the meat-offering. Its weight was a hundred and thirty shekels, or about sixty-five ounces. The bowl, again, was for receiving the blood, and it weighed seventy shekels, or about thirty-five ounces. One spoon often shekels of gold — Both the metal and what was in it show this spoon to have been for the use of the golden altar.

Ver. 14. One spoon. A vase to hold incense, weighing about ten ounces, as in Exodus 25:29.

14. One spoon… of gold, full of incense — Since incense symbolizes prayer, there is here strikingly typified the duty of accompanying our gifts to the Lord with earnest supplication. He cannot receive a prayerless offering such as the worldling sometimes brings to God’s altar.

Verses 15, 16. One young bullock — As these sacrifices were so many, it is probable that the rest of the great men of the tribe of Judah joined with Nahshon in their contributions toward them, and that he offered in their names. And the same is to be observed as to the offerings of the other chiefs. For a burnt-offering — This signified their dedicating themselves wholly to God; see on Leviticus 1:3. For a sin-offering — As an acknowledgment of their sinfulness before God, and a sign of their application to his mercy for pardon. Though the sin-offering is here mentioned after the burnt-offering, yet it was commonly offered first, it being most fit that men should begin their religious addresses to God with acts of humiliation, and expressions of repentance. See on Leviticus 8:22.

15. Burnt offering — See Leviticus 1, notes.

Verses 15, 16. One young bullock — As these sacrifices were so many, it is probable that the rest of the great men of the tribe of Judah joined with Nahshon in their contributions toward them, and that he offered in their names. And the same is to be observed as to the offerings of the other chiefs. For a burnt-offering — This signified their dedicating themselves wholly to God; see on Leviticus 1:3. For a sin-offering — As an acknowledgment of their sinfulness before God, and a sign of their application to his mercy for pardon. Though the sin-offering is here mentioned after the burnt-offering, yet it was commonly offered first, it being most fit that men should begin their religious addresses to God with acts of humiliation, and expressions of repentance. See on Leviticus 8:22.

16. Sin offering — See Leviticus 4, notes.

V. 17. Peace-offerings-Which are more numerous because the princes and priests, and some of the people made a feast before the Lord out of them.

Verse 17. Peace-offerings — This sacrifice was the last, and on a part of it the people feasted, in token of communion and reconciliation with God in consequence of their renewed repentance and dedication of themselves, signified by the former sacrifices. See on Leviticus 3:1.

17. Peace offerings — See Leviticus 3, and 7:11-21, notes.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

Verse 48. On the seventh day] Both Jewish and Christian writers have been surprised that this work of offering went forward on the seventh day, which they suppose to have been a Sabbath, as well as on the other days. But 1. There is no absolute proof that this seventh day of offering was a Sabbath. 2. Were it even so, could the people be better employed than in thus consecrating themselves and their services to the Lord? We have already seen that every act was a religious act; and we may rest assured that no day was too holy for the performance of such acts as are recorded here.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

Verse 72. On the eleventh day] The Hebrew form of expression, here and in the 78th verse, has something curious in it. יום rc[ ytv[ ביום beyom ashtey asar yom, In the day, the first and tenth day; יום rc[ שנים ביום beyom sheneym asar yom, In the day, two and tenth day. But this is the idiom of the language, and to an original Hebrew our almost anomalous words eleventh and twelfth, by which we translate the original, would appear as strange as his, literally translated, would appear to us. In reckoning after twelve, it is easy to find out the composition of the words thirteen, as three and ten, fourteen, four and ten, and so on; but eleven and twelve bear scarcely any analogy to ten and one, and ten and two, which nevertheless they intend. But this is a subject of philology rather than of Biblical criticism.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

Verse 84. This was the dedication of the altar, in the day, &c.] Meaning here the time in which it was dedicated; for as each tribe had a whole day for its representative or prince to present the offerings it had provided, consequently the dedication, in which each had his day, must have lasted twelve days: the words therefore, in this text, refer to the last day or twelfth, in which this dedication was completed.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

Verse 85. Two thousand and four hundred shekels — That is, about twelve hundred Roman ounces, or a hundred pounds troy. The whole weight is thus accurately set down by Moses, that the priests might know exactly how much gold and silver they had received, and that none of it might be sacrilegiously purloined.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

V. 87. Their meal-offering-Which was not mentioned before, because it was sufficiently understood from the law which required it.

Verses 87, 88. Their meat-offering — Which was not mentioned before, because it was sufficiently understood from the law which required it. After it was anointed — Which words are very conveniently added to explain in what sense he had so often said that this was done in the day when it was anointed — Namely, not exactly, but in a latitude, a little after it was anointed.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

V. 88. After it was anointed-Which words are very conveniently added to explain in what sense he had so oft said, that this was done in the day when it was anointed, namely, not exactly, but in a latitude, a little after that it was anointed.

Verse 88. After that it was anointed.] By the anointing the altar was consecrated to God; by this dedication it was solemnly appointed to that service for which it had been erected.

Verses 87, 88. Their meat-offering — Which was not mentioned before, because it was sufficiently understood from the law which required it. After it was anointed — Which words are very conveniently added to explain in what sense he had so often said that this was done in the day when it was anointed — Namely, not exactly, but in a latitude, a little after it was anointed.

GIFTS FOR THE ALTAR, 10-88.

Each prince gave silver, gold, incense, fine flour, oil, specimens of all the sacrificial animals excepting birds, all the requisites, salt excepted, for all the kinds of offerings except the trespass offering. The aggregate was: silver, twenty-four hundred shekels; gold, one hundred and twenty shekels; twelve spoonfuls of incense; twenty-four vessels full of fine flour and oil; thirty-six bullocks and oxen; one hundred and forty-four sheep, and seventy-two goats. Considering the circumstances of the donors, these were truly princely offerings. Thus the princes testified their joy and faith in the coming Messiah, whom the altar prefigured, by whom they should offer the sacrifice of praise to God continually. Hebrews 13:10-15. 10, 11. In the day — This “anointing” of the altar extended over a period of twelve days; so Knobel supposes that one day was allowed to each prince for the purpose of a greater display. But Mosaism makes no provision for ostentatious giving and worship, any more than does Christianity, which explicitly forbids it. Matthew 6:2-7, notes. A better reason is found in the nature and number of a portion of the gifts which were for immediate offering. Two hundred and fifty-two animals could not be slain and offered in one day by three priests, even if the altar had been sufficiently large, nor was it convenient to keep so large a drove at the door of the tabernacle till they could all be offered. Hence the extended time required for the presentation of these gifts, a few each day. Another reason is assigned in the following words, for the dedicating of the altar. By this protracted service and twelvefold offering the dedication of the altar was rendered impressive. See 1 Kings 8:63, note. The order in which the princes came with their offerings is that of the tribes in the camp. Numbers 2. Their names are the same as those of the census board associated with Moses in the enumeration of Israel. Numbers 1:5-15, note.

V. 89. To speak with him-To consult God upon occasion. The mercy-seat-Which Moses standing without the veil could easily hear. And this seems to be added in this place, to shew that when men had done their part, God was not wanting in the performance of his part, and promise. God’s speaking thus to Moses by an audible voice, as if he had been cloathed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God’s communion with man is by his Son, who is the same yesterday, to-day and for ever.

Verse 89. To speak with him] To confer with God, and to receive farther discoveries of his will.

He heard the voice of one speaking unto him] 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. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him.

The mercy-seat] See Clarke’s note on “Exodus 25:17”. As God gave oracular answers from this place, and spoke to Moses as it were face to face, hence the place was called the ORACLE, rybd debir, or speaking place, from rbd dabar, he spoke, 1 Kings 6:23. And as this mercy-seat represented our blessed Redeemer, so the apostle says that God, who had at sundry times, and in divers manners, SPOKEN in time past to the fathers by the prophets, hath, in these last days, SPOKEN unto us by his Son. Hebrews 1:1, 2. Hence the incarnated Christ is the true rybd debir or oracle, in and by whom God speaks unto man.

On this occasion we find there were offered

On this occasion we find there were offered

12 silver chargers each weighing 130 shekels.

12 silver bowls, each 70 shekels.

Total amount of silver vessels 2,400 shekels.

12 golden spoons, each weighing 10 shekels.

Total amount of golden vessels 120 shekels.

oz. dwts. gr.

A silver charger at 130 shekels,

reduced to troy weight, makes 75 9 16 8/31

A silver bowl, at 70 shekels, amounts to 40 12 21 21/31 Total weight of the 12 chargers 905 16 3 3/31

Total weight of the 12 bowls 487 14 20 4/31

—— —— ———

Total 1,393 10 23 7/31

Which, at 5s. per oz., is equal to £348 7s. 9d.

The 12 golden spoons, allowing each to be 5 16 3 3/31 amount to 69 13 13 5/31

Which, at £4 per ounce, is equal to £278 14s. 2 1/2d. And added to the amount of the silver £348 7s. 9d.

make a total of £627 1s. 11d.

By which we may at once see that though the place in which they now sojourned was a wilderness, as to cities, villages, and regular inhabitants, yet there was plenty of pasturage, else the Israelites could not have furnished these cattle, with all the sacrifices necessary for different occasions, and especially for the passover, which was celebrated during their sojourning in the desert, and which itself must have required an immense number of lambs, (see Numbers 9:4, 5,) when each family of the 600,000 males was obliged to provide one for itself. NUMBERS

Verse 89. To speak with him — To consult God upon occasion. The voice of one speaking from off the mercy-seat — Which Moses, standing without the veil, could easily hear. And this seems to be added in this place to show that when men had done their part, God was not wanting in the performance of his part and promise. It also explains the manner how God communicated his will to Moses, not by some impression upon his mind in a vision, or by representing things to him in a dream; but by a clear and distinct voice, which he heard of one speaking to him from between the cherubim, though, at the same time, he saw no image or similitude. Thus we are to understand these expressions of God’s speaking from the mercy-seat, (Exodus 25:22; Leviticus 1:1,) and his calling to particular persons, Numbers 12:4, 5. And hence it is, that the most holy place, where the ark and mercy-seat were, whence the divine voice proceeded, is called Debir, the oracle, 1 Kings 6:23. We may observe further here, that God’s speaking thus to Moses by an audible voice, as if he had been clothed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God’s communion with man is by his Son, who is the same yesterday, to-day, and for ever.

89. To speak with him — With Jehovah. “Whilst the tribe-princes had thus given to the altar the consecration of a sanctuary of their God, through their sacrificial gifts, Jehovah acknowledged it as his sanctuary by causing Moses, when he went into the tabernacle to speak to him and to present his own entreaties and those of the people, to hear the voice of Him that spake to him from between the two cherubim upon the ark of the covenant.” — Keil and Delitzsch. The voice of one speaking — This is a proof that Jehovah sometimes communicated his will by words addressed to the ear. “This voice from the inmost sanctuary to Moses, the representative of Israel, was Jehovah’s reply to the gladness and promptness with which the princes of Israel responded to him, and made the tabernacle, on their part, a place of holy meeting.” — Baumgarten. Hence the pertinence of this verse to the account of the dedicatory gifts.