{"id":3948,"date":"2022-09-24T00:26:08","date_gmt":"2022-09-24T05:26:08","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-numbers-789\/"},"modified":"2022-09-24T00:26:08","modified_gmt":"2022-09-24T05:26:08","slug":"exegetical-and-hermeneutical-commentary-of-numbers-789","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-numbers-789\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Numbers 7:89"},"content":{"rendered":"

And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that [was] upon the ark of testimony, from between the two cherubims: and he spoke unto him. <\/i><\/b><\/h3>\n

89<\/strong>. An isolated and mutilated fragment describing the intercourse of God with Moses in the sanctuary, and relating the fulfilment of Exo 25:22<\/span>. The words ‘with him’ imply that Jehovah has been mentioned previously in the original context of the passage. The verbs ‘went,’ ‘heard’ and ‘spake’ are not frequentative, describing what usually happened. It is a single incident, introducing some words of Jehovah which have been lost. They cannot be the commands in the following chapter, for in that case Num 7:1<\/em><\/span> would be a meaningless repetition.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

With him – <\/B>i. e. as marginal, with God, not (as some) with himself.<\/P>

He heard the voice of one speaking – <\/B>Rather, he heard the voice speaking, or conversing. The effect was as though Moses was audibly addressed by another person: how this effect was produced we are not told.<\/P>

Thus was the promise of Exo 25:20-22<\/span> fulfilled; and that as an immediate response on the part of God to the cheerful readiness with which the tribes had made their offerings, and supplied everything needful for the Holy place and its service. All being now complete as God had appointed, and the camp purified from defilements, God meets Moses the mediator of the people, not as before on the peak of Sinai far away, but in the midst of them, in the dwelling-place which He henceforth vouchsafed to tenant.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 89<\/span>. To speak with him<\/B><\/I>] To confer with God, and to receive farther discoveries of his will.<\/P>

<\/P>

He heard the voice of one speaking unto him<\/B><\/I>] Though Moses saw no similitude, but only heard a voice<\/I>, yet he had the fullest proof of the presence<\/I> as well as of the being<\/I> 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<\/I> flesh, and<\/I> 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.<\/P>

<\/P>

The mercy-seat<\/B><\/I>] See Clarke on <\/span>Ex 25:17<\/span><\/span>. As God gave oracular answers from this place, and spoke<\/I> to Moses as it were face to face<\/I>, hence the place was called the ORACLE, debir<\/I>, or speaking place<\/I>, from dabar<\/I>, he spoke<\/I>, 1Kg 6:23<\/span>. And as this mercy-seat<\/I> represented our blessed Redeemer, so the apostle says that God, who<\/I> had at sundry times, and in divers<\/I> manners<\/I>, SPOKEN in time past to the fathers by the prophets<\/I>, hath, in these last days<\/I>, SPOKEN unto us by his Son<\/I>. Heb 1:1-2<\/span>. Hence the incarnated<\/I> Christ is the true debir<\/I> or oracle<\/I>, in and by whom God speaks<\/I> unto man. <\/P>

On this occasion we find there were offered<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

12 silver <\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>chargers<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN> each weighing …<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

130 shekels.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

12 silver <\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>bowls<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>, each …..<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

70 shekels.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Total amount of silver vessels …<\/SPAN><\/SPAN><\/P> <\/TD>

2,400 shekels.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

12 golden <\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>spoons<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>, each weighing …<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

10 shekels.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Total amount of golden vessels …<\/SPAN><\/SPAN><\/P> <\/TD>

120 shekels.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>


<\/P>


<\/P> <\/TD>

oz.<\/SPAN><\/SPAN><\/P> <\/TD>

dwts.<\/SPAN><\/SPAN><\/P> <\/TD>

gr.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

A silver charger at 130 shekels, <\/SPAN><\/SPAN> <\/P>

reduced to troy weight, makes …<\/SPAN><\/SPAN><\/P> <\/TD>


75<\/SPAN><\/SPAN><\/P> <\/TD>


9<\/SPAN><\/SPAN><\/P> <\/TD>


16 8\/31<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

A silver bowl, at 70 shekels,<\/SPAN><\/SPAN><\/P>

amounts to …<\/SPAN><\/SPAN><\/P> <\/TD>


40<\/SPAN><\/SPAN><\/P> <\/TD>


12<\/SPAN><\/SPAN><\/P> <\/TD>


21 21\/31<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Total weight of the 12 chargers …<\/SPAN><\/SPAN><\/P> <\/TD>

905<\/SPAN><\/SPAN><\/P> <\/TD>

16<\/SPAN><\/SPAN><\/P> <\/TD>

3 3\/31<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Total weight of the 12 bowls …<\/SPAN><\/SPAN><\/P> <\/TD>

487<\/SPAN><\/SPAN><\/P> <\/TD>

14<\/SPAN><\/SPAN><\/P> <\/TD>

20 4\/31<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Total …..
<\/SPAN><\/SPAN>
<\/P> <\/TD>

1,393<\/SPAN><\/SPAN><\/P> <\/TD>

10<\/SPAN><\/SPAN><\/P> <\/TD>

23 7\/31<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Which, at 5<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>s<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>. per oz., is equal to …
<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT>
<\/P> <\/TD>

<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>348<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD>

7<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>s<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

9<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>d<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD> <\/TR>


<\/P> <\/TD>

oz.<\/SPAN><\/SPAN><\/P> <\/TD>

dwts.<\/SPAN><\/SPAN><\/P> <\/TD>

gr.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

The 12 golden spoons, allowing<\/SPAN><\/SPAN><\/P>

each to be …<\/SPAN><\/SPAN><\/P> <\/TD>


5<\/SPAN><\/SPAN><\/P> <\/TD>


16<\/SPAN><\/SPAN><\/P> <\/TD>


3 3\/31<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

amount to …..
<\/SPAN><\/SPAN>
<\/P> <\/TD>

69<\/SPAN><\/SPAN><\/P> <\/TD>

13<\/SPAN><\/SPAN><\/P> <\/TD>

13 5\/31<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Which, at <\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>4 per ounce, is equal to<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>278<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD>

14<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>s<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

2 1\/2 <\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>d.<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR>

And added to the amount of the<\/P>

silver …<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD>


<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>348<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD>


7<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>s<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>


9<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>d<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD> <\/TR>

make a total of …<\/SPAN><\/SPAN><\/P> <\/TD>

<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>627<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD>

1<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>s<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD>

11<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>d<\/SPAN><\/SPAN><\/I><\/SPAN><\/SPAN>.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

<\/P>

Besides the above there were<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Bullocks …<\/SPAN><\/SPAN><\/P> <\/TD>

12<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Rams …<\/SPAN><\/SPAN><\/P> <\/TD>

12<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Lambs …<\/SPAN><\/SPAN><\/P> <\/TD>

12<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Goats …<\/SPAN><\/SPAN><\/P> <\/TD>

24<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Rams …<\/SPAN><\/SPAN><\/P> <\/TD>

60<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

He-goats …<\/SPAN><\/SPAN><\/P> <\/TD>

60<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Lambs …<\/SPAN><\/SPAN><\/P> <\/TD>

60<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

Total …..<\/SPAN><\/SPAN><\/B><\/P> <\/TD>

240 clean beasts for sacrifice.<\/SPAN><\/SPAN><\/B><\/P> <\/TD> <\/TR> <\/TABLE>

<\/P>

By which we may at once see that though the place<\/I> in which they now sojourned was a wilderness<\/I>, as to cities, villages<\/I>, and regular inhabitants<\/I>, 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 Nu 9:4-5<\/span>), when each family of the 600,000 males was obliged to provide one for itself.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Into the tabernacle of the congregation; <\/B>into which Moses, though no priest, was permitted to enter by Gods special license. <\/P>

To speak with him, <\/B>i.e. to consult God upon occasion. <\/P>

From off the mercy-seat, <\/B>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 in the dedication of the tabernacle, altars, &c., God was not wanting in the performance of his part, and promise made, Exo 25:22<\/span>. <\/P><\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

89. And when Moses was gone into thetabernacle of the congregation to speak with him<\/B>As a kinggives private audience to his minister, so special license wasgranted to Moses, who, though not a priest, was admitted into thesanctuary to receive instructions from his heavenly King as occasiondemanded. <\/P>

then he heard the voice ofone speaking to him<\/B>Though standing on the outer side of theveil, he could distinctly hear it, and the mention of thiscircumstance is important as the fulfilment, at the dedication of thetabernacle, of a special promise made by the Lord Christ Himself, theAngel of the Covenant, commanding its erection (Ex25:22<\/span>). It was the reward of Moses’ zeal and obedience; and, inlike manner, to all who love Him and keep His commandments He willmanifest Himself (Joh 14:21<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And when Moses was gone into the tabernacle of the congregation, to speak with him<\/strong>,…. With God, to consult him on some affair or another, or to learn whether he had anything else to communicate to him, to be delivered to the children of Israel; or whether he had any directions and instructions to give him about the presents and gifts of the princes, since this seems to be immediately after their offerings:<\/p>\n

then he heard the voice of one speaking unto him<\/strong>; the Targum of Jonathan paraphrases it, the voice of the Spirit; but rather the voice of the Shechinah, or Word of God, the eternal “Logos”, is what was heard; who in the fulness of time was to be made flesh, and dwell among men, and be heard, and seen, and handled by them; for as for the voice of the Father, the was not heard at any time, Joh 5:37<\/span>;<\/p>\n

from off the mercy seat that was upon the ark of the testimony, from between the two cherubim<\/strong>; upon the ark in which the law was, called the testimony, was the mercy seat; over that were placed two cherubim shadowing it, and between these was the seat of the divine Majesty, which he had now taken, and from hence the voice of him speaking, was heard; which, as it follows upon the presents and offerings of the princes, may be interpreted, of the divine approbation and acceptance of them, since it was promised by the Lord to Moses, that upon their building a tabernacle for him he would dwell in it; and upon the making a mercy seat with the cherubim over the ark, he would there meet with Moses, and commune with him; all which being done to his mind he fulfils his promise: though it seems that at this time Moses did not go into the most holy place, only into the tabernacle of the congregation, the outward sanctuary, the court of the tabernacle; and there he heard the voice, as Jarchi observes, coming out of the most holy place, and from the mercy seat there, which was so loud, clear, and distinct, as to be well heard and understood by him; he supposes the voice went out from heaven to between the two cherubim, and from thence to the tabernacle of the congregation: and he spake unto him; what he spoke is not said, unless it is what follows in the next chapter.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

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. The suffix in points back to the name Jehovah<\/em>, which, though not expressly mentioned before, is contained implicite<\/em> in ohel<\/em> mod<\/em>, “ the tent of meeting<\/em>.” For the holy tent became an ohel<\/em> mod<\/em> first of all, from the fact that it was there that Jehovah appeared to Moses, or met with him ( , Exo 25:22<\/span>). , part<\/em>. Hithpael<\/em>, to hold conversation. On the fact itself, see the explanation in Exo 25:20<\/span>, Exo 25:22<\/span>. “This voice from the inmost sanctuary of Moses, the representative of Israel, was Jehovah’s reply to the joyfulness and readiness with which the princes of Israel responded to Him, and made the tent, so far as they were concerned, a place of holy meeting”’ ( Baumg<\/em>.). This was the reason for connecting the remark in Num 7:89<\/span> with the account of the dedicatory gifts.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

89. And when Moses was gone into the tabernacle There seems at first sight to be a kind of contradiction between this passage and the other, in which we saw that a thick cloud stood in the door of the tabernacle, so that Moses could not enter it. It might, indeed, be answered that this only occurred once; but to me it appears more probable that, Moses sought the replies of God at the mercy-seat, until Aaron began to exercise the priesthood, and then abandoned his dignity, which was only temporary, as far as regarded the entering of the sanctuary. For we know that by the established Law of God the priesthood was distinct from the civil government; and therefore that he could not, except by special privilege, be at the same time the leader and the priest. (404) If this exposition be accepted, he does not here record in its proper place that answers were given to him by God from the mercy-seat; since it is by no means unusual that what has preceded in order of time should be annexed at the end of a narrative. His intention, indeed, was to declare to posterity that God had not promised in vain that the Israelites should experience the presence of His favor; because He had chosen His dwelling-place in the sanctuary, to sit between the cherubim. By this testimony, therefore, of God’s grace, the external anointing was ratified and confirmed, inasmuch as God appeared to Moses upon the Ark of the Covenant. <\/p>\n

(404) This sentence is omitted in Fr. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

89<\/strong>. <\/strong> To speak with him <\/strong> 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. <\/em> 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<\/em>. Hence the pertinence of this verse to the account of the dedicatory gifts.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Response of the Sanctuary ( Num 7:89<\/strong><\/span><\/strong> to Num 9:14<\/strong><\/span><\/strong> ). <\/p>\n

<\/strong><\/p>\n

To the dedication of the people in all the respects described from Num 5:1<\/span> onwards now came the response of Yahweh their King. Firstly in the speaking of His Voice, secondly in the shining of His light, thirdly in the service of the Levites on behalf of the people (having replaced their firstborn sons), and fourthly in the Passover celebration which reminded them of, and renewed to them, the wonder of their deliverance from Egypt and His watch over them ever since. <\/p>\n

In the first case it was with respect to Moses, in the second to the priests, in the third to the dedicated ones (the Levites), and in the fourth to the people. This is the exact reversal of the order in the previous three chapters. <\/p>\n

Thus we have: <\/p>\n

d <\/strong> The Voice of Yahweh the King speaking to Moses from the Mercy Seat (Num 7:89<\/span>). This was a response to the dedication of the altar and the tribute of the princes (Num 7:2-88<\/span>), both on behalf of the people, and its original anointing and sanctification (Num 7:1<\/span>). <\/p>\n

c <\/strong> The lighting of the lamps in the Sanctuary by Aaron and his sons symbolising the light of Yahweh shining on His people (Num 8:1-4<\/span>). This was a response to the priests’ blessing (Num 6:22-27<\/span>). <\/p>\n

b <\/strong> The compulsory dedication of the Levites to the service of Yahweh as Yahweh’s guarantee of the maintenance of the cult (Num 8:5-26<\/span>). This paralleled the dedication of the Nazirites (Num 6:1-21<\/span>). It was Yahweh’s response to the dedication of the people. <\/p>\n

a <\/strong> The compulsory keeping of the Passover of deliverance by the people, by all who were clean (Num 9:1-14<\/span>) ensuring their continual deliverance by Yahweh. As their deliverance had begun with the Passover, so would their going forward begin with it, a reminder that Yahweh was continually with them. This was Yahweh’s response to their cleansing of the camp (Numbers 5<\/span>). Because they were clean they could partake in His Passover with all that it signified. <\/p>\n

The Voice of Yahweh Their King From Above The Mercy Seat ( Num 7:89<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Num 7:89<\/strong><\/span><\/p>\n

‘And when Moses went into the tent of meeting to speak with him, then he heard the Voice speaking to him from above the mercy-seat that was on the ark of the testimony, from between the two cherubim: and he spoke to him (literally ‘he said to him’).’ <\/p>\n

In response to all their efforts came the Voice of Yahweh from the ‘Holy of Holies’ (the Most Holy Place). The shout of a king was among them (23:21). He was responding to their dedication and the dedication of their princes. Through Moses He would speak to them personally as His people, and Moses would pass on His words through the princes. Thus the Voice was closely linked with the dedicated princes. Their dedication on behalf of the people resulted in Yahweh’s positive revelatory action towards His people. <\/p>\n

But it was through Moses that He would speak continually through the days to come as He had in the past, speaking to him as a man speaks with His friend. This was how ‘Yahweh said to Moses’. Through Moses came all of Yahweh’s revelation to His people (Exo 33:11<\/span>). For this was that voice which had declared His covenant from Mount Sinai (Exo 20:1<\/span>; Exo 20:22<\/span>), that terrible voice from which the people had pleaded to be spared (Exo 20:19<\/span>). They had not wanted to hear the Voice, they had only wanted Moses to hear it, and their wish was to be granted. Here was the Voice Who would one day manifest Himself more fully as the Word (Joh 1:1-18<\/span>). <\/p>\n

It is salutary to realise that while the fire and the cloud only symbolised what Yahweh was, His voice was essentially expressive of Himself. It was personal and real. The cloud and the fire brought home God’s glory, the voice brought home the essential nature of what He was. Through that voice came His full revelation of Himself as revealed in His word. <\/p>\n

The Voice came from the mercy seat, the propitiatory, which was between the cherubim and above the Ark in which were the covenant tablets. Here was His covenant throne. From here He dispensed mercy. When the people were fully dedicated they could be sure that they would hear His voice through His representatives the prophets, who would stand where Moses stood (Deu 18:18-19<\/span>). From now on they would always have His voice if they would hear it. <\/p>\n

All knew that there was there no representation of Yahweh. He was the invisible One, the One Who could not be portrayed by any earthly image. But from there He spoke, and it was to there that all their offerings and sacrifices were finally directed, as was brought out on the great Day of Atonement. For there finally was the point at which atonement could be made, forgiveness received, and reconciliation and peace be established. <\/p>\n

“He said to him.”<\/strong> We are left to recognise that this refers to whatever Yahweh said to Moses. We have again and again the phrase ‘Yahweh spoke to Moses , saying’. This is here depicted as being spoken by the Voice from the mercy seat. <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Num 7:89<\/span><\/em><\/strong>. <\/strong>When Moses was goneto speak with him<\/em><\/strong><\/strong> i.e. with God. <\/em>The whole may be considered as in a parenthesis from the eleventh verse. The present verse is added, most probably, to shew that God, being well pleased with the voluntary offerings of the princes of the people, declared that pleasure, by continuing to give his oracles to their conductor in the most distinguishing manner; for he communicated his will to Moses, not by any impression upon his mind in a vision, nor by representing things to him in a dream, but by a clear and distinct voice; <\/em>speaking to him from between the cherubims as he stood in the outward part of the sanctuary, though at the same time he saw no image or similitude. Thus we are to understand those expressions of God’s speaking from the mercy-seat, Exo 25:22<\/span>. Lev 1:1<\/span> and his calling to particular persons; chap. Num 12:4-5<\/span> and hence it is that the most holy place, where was the ark and mercy-seat, from whence the divine voice proceeded, is called debir, <\/em>the oracle, <\/em>1Ki 6:23<\/span>. We just add, that this articulate voice which Moses heard, without seeing any person, was an intimation of the spirituality of the Great Being, and a prelude of the grand mystery of godliness; God manifest in the flesh: <\/em>a mystery which was accomplished in the fulness of time, when the Word which was God <\/em>was made flesh, <\/em>and conversed familiarly with the Jews. From a review of this chapter, and from these free donations of the princes of the people,sovereigns and great men should learn, as Pellicanus well remarks, to be devoutly religious; to possess the fear and reverence of the Lord God in their breasts; to be unanimous in their endeavours to do honour to God; to give a good example to others of faith, holiness, and virtue; to seek the happiness of their subjects; to assist the servants of God; to tend their helping hand toward the advancement of true piety; and to take care so to honour religion in themselves, that it may not be dishonoured and despised by others. While all may hence learn, that though evangelical holiness requires not such expensive oblations as the present, yet Christians are bound to dedicate their substance with great zeal to promote the cause of true religion, and to relieve those who are in necessity, and want their aid. <\/p>\n

REFLECTIONS.<\/strong>The dedication of the altar began the same day it was set up. When Moses had consecrated it with the anointing oil, then appeared the generous piety of the princes, each hastening with his offering, to pay his grateful tribute to that gracious God, who thus condescended to manifest his presence in the midst of them. 1. They were the princes of Israel; a rare example! Happy, were every nobleman like them, thus zealous for the glory of God. Since they are blessed with greater affluence than others, their obligations to works of piety and charity are surely proportionably stronger. 2. Their presents were truly princely: they thought their best thus best employed. Note; <\/em>We shall never regret what we have given to God. 3. They offered separately; and each, among his other gifts, presented his sin-offering. We must never forget, that, in every state of Christian experience, we stand in need of the atoning blood. 4. Their peace-offerings were eaten each day: thus the holy feast for themselves, as well as the sacrifice to God, was prepared; for God will have those rejoice before him, who heartily devote their all unto him. 5. The order of their offerings was according to their encampments. The station God allots is to be submitted to with delight. 6. Their offerings were the same; they were approaching the same altar, and expecting the same blessings. 7. Each has his name and offering recorded. God will put a mark of honour upon services done for him: no work or labour of love shall be forgotten or unrewarded. 8. God accepts graciously their oblations, and from the mercy-seat declares his approbation of them. Whenever we are speaking to God in sacrifices of prayer and praise, he will assuredly answer us in a voice of mercy. We have not the Shechinah, it is true, in the midst of us: but we have better, the incarnate Word, who promises to be with us always; and that whatsoever in his name we ask, believing, we shall receive. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Here would I desire the Reader to pause, and to remark with me, the gracious goodness and wonderful condescension of our GOD. What a proof was this in speaking from the mercy seat, that GOD hears prayers, and answers them. But while this becomes so truly encouraging to the people of GOD in all ages of his church; let us reflect yet further upon the mercy, in considering by whom, and through whom, this revelation was then, and still is made. Who was it, think you, that thus spoke to Moses? Was it not the LORD JESUS! Remember what John saith. No man hath seen GOD at any time: the only begotten SON which is in the bosom of the FATHER, he hath declared him. Joh 1:18<\/span> . Hence we may infer, that it was the LORD’S CHRIST, by whom his mercy was manifested: and then, as well as now, all communion between the Holy Trinity, and our nature is carried on by the LORD JESUS! Precious thought! Reader! I charge you think of it, and pray for grace to keep it always in view, and especially when approaching the mercy seat. There, I would say to my soul; there is One, whom the FATHER heareth alway; and through whom I may at all times approach; not as a servant, but as a son; not in the spirit of bondage, but in the spirit of adoption, whereby I may cry, Abba FATHER! Rom 8:15<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

tabernacle of the congregation. Hebrew tent of meeting. See App-40. <\/p>\n

with Him: i.e. with Jehovah. Compare Num 7:11. <\/p>\n

mercy seat. See note on Exo 25:17. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

to speak: Num 12:8, Exo 33:9-11 <\/p>\n

him: that is, God <\/p>\n

he heard: Num 1:1, Exo 25:22, Lev 1:1, Heb 4:16 <\/p>\n

two cherubims: Exo 25:18-21, 1Sa 4:4, 1Ki 6:23, Psa 80:1, 1Pe 1:12 <\/p>\n

Reciprocal: Num 8:1 – General Deu 12:5 – habitation 1Ki 6:5 – oracle 1Ch 13:6 – that dwelleth Rom 9:4 – and the glory Heb 9:5 – over<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Num 7:89. 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 Gods speaking from the mercy- seat, (Exo 25:22; Lev 1:1,) and his calling to particular persons, Num 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, 1Ki 6:23. We may observe further here, that Gods 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 Gods communion with man is by his Son, who is the same yesterday, to-day, and for ever.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

7:89 And when Moses was gone into the {h} tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that [was] upon the ark of testimony, from {i} between the two cherubims: and he spake unto him.<\/p>\n

(h) That is, the sanctuary.<\/p>\n

(i) According as he had promised in Exo 25:22.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that [was] upon the ark of testimony, from between the two cherubims: and he spoke unto him. 89. An isolated and mutilated fragment describing the … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 7:89”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3948","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3948","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3948"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3948\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3948"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3948"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3948"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}