Numbers 7:3
Parallel Verses
English Standard Version
and brought their offerings before the LORD, six wagons and twelve oxen, a wagon for every two of the chiefs, and for each one an ox. They brought them before the tabernacle.

King James Bible
And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

American Standard Version
and they brought their oblation before Jehovah, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox: and they presented them before the tabernacle.

Douay-Rheims Bible
Their gifts before the Lord, six wagons covered, and twelve oxen. Two princes offered one wagon, and each one an ox, and they offered them before the tabernacle.

English Revised Version
and they brought their oblation before the LORD, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox: and they presented them before the tabernacle.

Webster's Bible Translation
And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

Numbers 7:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Priestly or Aaronic Blessing. - The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of God, inasmuch as Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever increasing emphasis. - The first (Numbers 6:24), "Jehovah bless thee and keep thee," conveyed the blessing in the most general form, merely describing it as coming from Jehovah, and setting forth preservation from the evil of the world as His work. "The blessing of God is the goodness of God in action, by which a supply of all good pours down to us from His good favour as from their only fountain; then follows, secondly, the prayer that He would keep the people, which signifies that He alone is the defender of the Church, and that it is He who preserves it with His guardian care" (Calvin). - The second (Numbers 6:25), "Jehovah make His face shine upon thee, and be gracious unto thee," defined the blessing more closely as the manifestation of the favour and grace of God. The face of God is the personality of God as turned towards man. Fire goes out from Jehovah's face, and consumes the enemy and the rebellious (Leviticus 10:2, cf. Numbers 17:10; Numbers 20:3; Exodus 13:22; Psalm 34:17), and also a sunlight shining with love and full of life and good (Deuteronomy 30:20; Psalm 27:1; Psalm 43:3; Psalm 44:4). If "the light of the sun is sweet, and pleasant for the eyes to behold" (Ecclesiastes 11:7), "the light of the divine countenance, the everlasting light (Psalm 36:10), is the sum of all delight" (Baumg.). This light sends rays of mercy into a heart in need of salvation, and makes it the recipient of grace. - The third (Numbers 6:26), "Jehovah lift up His face to thee, and set (or give) thee peace" (good, salvation), set forth the blessing of God as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which God sets, prepares, or establishes for His people. אל פּנים נשׁא, to lift up the face to any one, is equivalent to looking at him, and does not differ from עינים נשׁא or שׂים (Genesis 43:29; Genesis 44:21). When affirmed of God, it denotes His providential work upon man. When God looks at a man, He saves him out of his distresses (Psalm 4:7; Psalm 33:18; Psalm 34:16). - In these three blessings most of the fathers and earlier theologians saw an allusion to the mystery of the Trinity, and rested their conclusion, (a) upon the triple repetition of the name Jehovah; (b) upon the ratio praedicati, that Jehovah, by whom the blessing is desired and imparted, is the Father, Son, and Holy Ghost; and (c) upon the distinctorum benedictionis membrorum consideratio, according to which bis trina beneficia are mentioned (cf. Calovii Bibl. illustr. ad h. l.). There is truth in this, though the grounds assigned seem faulty. As the threefold repetition of a word or sentence serves to express the thought as strongly as possible (cf. Jeremiah 7:4; Jeremiah 22:29), the triple blessing expressed in the most unconditional manner the thought, that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah. But not only does the name Jehovah denote God as the absolute Being, who revealed Himself as Father, Son, and Spirit in the historical development of His purpose of salvation for the redemption of fallen man; but the substance of this blessing, which He caused to be pronounced upon His congregation, unfolded the grace of God in the threefold way in which it is communicated to us through the Father, Son, and Spirit.

(Note: See the admirable elaboration of these points in Luther's exposition of the blessing. Luther refers the first blessing to "bodily life and good." The blessing, he says, desired for the people "that God would give them prosperity and every good, and also guard and preserve them." This is carried out still further, in a manner corresponding to his exposition of the first article. The second blessing he refers to "the spiritual nature and the soul," and observes, "Just as the sun, when it rises and diffuses its rich glory and soft light over all the world, merely lifts up its face upon all the world;...so when God gives His word, He causes His face to shine clearly and joyously upon all minds, and makes them joyful and light, and as it were new hearts and new men. For it brings forgiveness of sins, and shows God as a gracious and merciful Father, who pities and sympathizes with our grief and sorrow. The third also relates to the spiritual nature and the soul, and is a desire for consolation and final victory over the cross, death, the devil, and all the gates of hell, together with the world and the evil desires of the flesh. The desire of this blessing is, that the Lord God will lift up the light of His word upon us, and so keep it over us, that it may shine in our hearts with strength enough to overcome all the opposition of the devil, death, and sin, and all adversity, terror, or despair.")

Numbers 7:3 Parallel Commentaries

Treasury of Scripture Knowledge

covered waggons. The Hebrew word signifies 'tilted wagons'. These were given for the more convenient exporting of the heavier parts of the tabernacle.

Cross References
Genesis 45:19
And you, Joseph, are commanded to say, 'Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come.

Numbers 7:4
Then the LORD said to Moses,

Isaiah 66:20
And they shall bring all your brothers from all the nations as an offering to the LORD, on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the LORD, just as the Israelites bring their grain offering in a clean vessel to the house of the LORD.

Amos 2:13
"Behold, I will press you down in your place, as a cart full of sheaves presses down.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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