And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:
And he that offered his offering the first day was Nabshon. Judah having had the precedence assigned to it, the prince or head of that tribe was the first admitted to offer as its representative; and his offering, as well as that of the others, is thought, from its costliness, to have been furnished, not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacrifice, were for the ritual service of the day, the peace offerings being by much the most numerous, since the princes and some of the people joined with the priests afterward in celebrating the occasion with festive rejoicing. Hence, the feast of dedication afterward became an anniversary festival.
Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary, namely, an immense platter and bowl (Exodus 25:29), which, being of silver, were to be employed at the altar of burnt offering, or in the court, not in the Holy place, all the furniture of which was of solid or plated gold; and a golden spoon, the contents of which show its destination to have been the altar of incense. х Kap (H3709), the word rendered "spoon," means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense box to throw on the altar fire, or into the censers; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands (Leviticus 16:12).] Those vessels were not improbably of the same shape and description as the chargers, bowls, and spoons which are portrayed, with an account of the number and value of each, on the walls of the temple of Karnac in which they were presented as gifts.
Four kinds of offerings are described as being made by the princes; first, the gift of silver and gold, of flour and incense; secondly, a burnt offering; thirdly, a sin-offering; and fourthly, a peace offering. This account is repeated twelve times, with pretty nearly the same circumstances, and at any rate in the same order. Now, it surely does not seem reasonable to suppose that these four should all have the same meaning, or why are they so accurately distinguished the one from the other? I believe it will be found, on a careful perusal of the Levitical parts of the Old Testament, that after the times of Moses, whenever a detailed account is given of a sacrifice, it is always offered in more than one mode. In some instances, as in the present, all four kinds are specified; in most others there are three (Leviticus 9; Leviticus 14:1-32; 42:13; 43:18-27; 44:29; 46), and in others only two (Exodus 32:6; Leviticus 12:1; Ezra 8:35; Ezekiel 40:39). It is quite evident that each kind of sacrifice was meant to denote some different state or action of the worshipper ('Israel after the Flesh,' p. 38).
Verse 16. One kid of the goats for a sin offering, х sª`iyr (H8163) `iziym (H5795)] - (see the notes at Leviticus 4:23-24; Leviticus 16:9.) From the garments manufactured of the long shaggy hair of this species of goat, worn by mourners, penitents, and prophets, who inculcated the duty of repentance (2 Kings 1:8; Isaiah 20:2; Zechariah 13:4), there was a significance and propriety in the selection of such animals in cases that related to sin. The distinction was especially necessary when the sin offerings were accompanied with others, such as peace offerings or thank offerings, when the goats used were a different species [the `atuwdiym (H6260)].