Numbers 31 50

Numbers 31:50 kjv

We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD.

Numbers 31:50 nkjv

Therefore we have brought an offering for the LORD, what every man found of ornaments of gold: armlets and bracelets and signet rings and earrings and necklaces, to make atonement for ourselves before the LORD."

Numbers 31:50 niv

So we have brought as an offering to the LORD the gold articles each of us acquired?armlets, bracelets, signet rings, earrings and necklaces?to make atonement for ourselves before the LORD."

Numbers 31:50 esv

And we have brought the LORD's offering, what each man found, articles of gold, armlets and bracelets, signet rings, earrings, and beads, to make atonement for ourselves before the LORD."

Numbers 31:50 nlt

So we are presenting the items of gold we captured as an offering to the LORD from our share of the plunder ? armbands, bracelets, rings, earrings, and necklaces. This will purify our lives before the LORD and make us right with him. "

Numbers 31 verses

Numbers 31 50 Meaning

Numbers 31:50 describes a freewill offering of gold articles, comprising precious ornaments, made by the commanders of Israel's army to the Lord. This act followed their victorious war against Midian, a war divinely commanded as vengeance for Midian's role in tempting Israel to idolatry at Peor. The offering was specifically intended to "make atonement" for themselves, or for their "souls/lives," before the Lord. It signifies a profound act of spiritual recognition and devotion, acknowledging God's holiness, their dependence on Him, and a perceived need for spiritual covering or cleansing beyond prescribed ritual purifications, especially given the scale of the bloodshed and their complete lack of casualties.

Numbers 31 50 Context

Numbers 31:50 concludes a critical section detailing Israel's divinely commanded war of vengeance against the Midianites, spurred by Midian's malicious influence in the Baal of Peor incident (Numbers 25). The chapter begins with the command to avenge, chronicles the war's complete success—with all Midianite males, five kings, and Balaam slain—and the extensive taking of plunder. Moses then angrily orders the slaughter of all adult Midianite women and male children, leaving only female virgins. The subsequent verses (Numbers 31:19-24) lay out strict ritual purification instructions for all returning warriors and their spoils, due to their contact with dead bodies and shedding blood. Following this, the chapter meticulously describes the immense division of spoils, specifying how the plunder was to be shared between the warriors, the congregation, and the portion designated for the Levites as a contribution to the Lord. Numbers 31:49, immediately preceding this verse, reveals a remarkable fact: out of all the commanders and men in the war, "not one missing among us," a divine preservation acknowledged by the officers. This miraculous survival, combined with the solemn nature of holy war and their engagement in widespread killing, likely heightened their sense of spiritual responsibility and the profound need for a distinct atonement offering, separate from the standard purification rites already observed.

Numbers 31 50 Word analysis

• So we have brought: Hebrew: naf'u (נָאפוּ) - lit. "we have raised up" or "we have offered up." Implies a collective, intentional action of lifting and presenting something valuable to a higher authority. It signals a voluntary initiative from the officers, rather than a direct command.

• as an offering: Hebrew: qorban (קָרְבָּן). This is a general term for anything "brought near" to God, a gift or tribute. While often referring to animal sacrifices, here it denotes a non-sacrificial material dedication, emphasizing the purpose of drawing near to God through giving.

• to the Lord: Hebrew: Yahweh (יְהוָה). Using the covenant name emphasizes the personal and specific God to whom this offering is directed. It signifies an act of devotion and submission within their established covenant relationship, not a generic deity.

• what each man acquired—: Signifies the spoil of war designated to individual warriors. This highlights that the offering was not from a general treasury, but a personal sacrifice from their portion of the hard-won spoils.

• articles of gold: Hebrew: zahab (זָהָב). Gold is the most precious metal in ancient Israel, symbolizing purity, value, and permanence. It was used in the Tabernacle's holy objects. Offering gold, particularly valuable personal ornaments, emphasizes the richness and sincerity of their offering. It also symbolically consecrates materials previously used for pagan Midianite adornment and likely idolatry, now repurposed for God's glory.

• armlets and bracelets: (Hebrew: אֶצְעָדָה ets'adah - armlet, צָמִיד tsamid - bracelet) These were prominent forms of jewelry and wealth in the ancient Near East, often indicating status or beauty. Their surrender for sacred use denotes giving up objects of vanity or personal display for spiritual purpose.

• signet rings: Hebrew: טַבַּעַת tabba'at. Rings, particularly signet rings, held significant authority and identity, used for sealing documents. Offering these implied a surrender of personal authority or status to God's ultimate authority.

• earrings: Hebrew: נֶזֶם nezem. Common ornaments worn in ears, often seen in pagan worship contexts. Their dedication represents a turning from the world's adornment to God's service.

• and beads: Hebrew: כּוּמָז kumaz. Often interpreted as neck pendants, beads, or amulets. This reinforces the type of personal, precious ornamentation being offered.

• to make atonement: Hebrew: kappar (כִּפֵּר). The verb here means "to cover," "to purge," "to expiate," "to propitiate." This is the theological core of the verse. It indicates a spiritual need for reconciliation or cleansing. Despite performing the required ritual purifications (Num 31:19-24) and being commanded by God to wage this war, the commanders felt an innate need for deeper spiritual covering, acknowledging human sinfulness, particularly perhaps in the context of taking life or encountering extensive defilement, even in a righteous war. It is an acknowledgment that bloodshed, even legitimate, necessitates a covering before a holy God.

• for ourselves: Hebrew: l'nafshoteinu (לְנַפְשׁוֹתֵינוּ) - literally, "for our souls" or "for our lives." This emphasizes the profoundly personal nature of the atonement, relating to their spiritual state and their miraculous preservation from death in battle (Num 31:49). It’s an atonement for their very being.

• before the Lord: Hebrew: lifnei Yahweh (לִפְנֵי יְהוָה). This phrase continually reminds the reader of God's omnipresence, holiness, and the fact that all actions, especially those with spiritual intent, are directly accountable to Him. It grounds the offering in divine accountability and reverence.

• Words-group Analysis:

  • "So we have brought as an offering to the Lord": This phrase introduces a deliberate and collective act of worship by the military leadership, highlighting their initiative and dedication to YHWH, setting a precedent for humble leadership.
  • "what each man acquired—articles of gold, armlets and bracelets, signet rings, earrings, and beads": This segment precisely details the source and nature of the offering. It stresses personal wealth from the spoils and the offering of particularly intimate and valuable items, signifying a surrender of vanity, status, and the very adornments associated with the defeated pagan culture, consecrating them to God.
  • "to make atonement for ourselves before the Lord": This final phrase declares the profound spiritual motivation. It reveals a deep consciousness of sin and ritual impurity (even after formal cleansing), a sense of gratitude for preservation, and a personal plea for divine covering and favor. It speaks to a faith that understood God's absolute holiness required perpetual spiritual diligence.

Numbers 31 50 Bonus section

The total weight of the gold offered was 16,750 shekels (Num 31:52). This substantial amount was presented by 12,000 soldiers (Num 31:5), who survived completely unscathed. This highlights the immense wealth derived from the Midianite campaign and the exceptional generosity and piety of the officers who facilitated this collective offering. The dedication of such a large quantity of gold to the Tabernacle (and likely to the treasury for future use or maintenance) underscores the material manifestation of their spiritual devotion. Furthermore, the fact that Moses and Eleazar, the priest, "received the gold... and brought it into the tent of meeting as a memorial for the people of Israel before the Lord" (Num 31:54) emphasizes its lasting significance. It served as a perpetual reminder of God's miraculous deliverance, the commanders' conscientious humility, and their proactive step towards reconciliation with a holy God. This "memorial" function resonates with the biblical emphasis on remembering God's faithfulness and Israel's spiritual journey.

Numbers 31 50 Commentary

Numbers 31:50 presents a unique and insightful episode illustrating the Israelites' evolving understanding of atonement and God's holiness. After a devastating yet divinely sanctioned war against Midian, where miraculously no Israelite soldier perished, the officers took the initiative to present an extraordinary offering of personal gold ornaments from the spoils. This was not a commanded sacrifice but a freewill offering driven by a profound spiritual conviction to "make atonement for ourselves before the Lord."

This act speaks volumes about their fear of God and reverence for His commands. Although they had fulfilled the letter of the law by performing ritual purifications after battle (Numbers 31:19-24), they recognized that warfare, even a holy war, involves the shedding of blood and potentially unseen moral or spiritual defilements that go beyond ceremonial uncleanness. Their complete lack of casualties, recounted in the preceding verse, would have deeply impressed upon them God's protective hand, compelling an act of immense gratitude mixed with a conscious need for propitiation. They acknowledged that God's grace preserved their physical lives, and therefore sought to secure their spiritual well-being before Him.

The use of gold ornaments, items of high personal value and cultural significance often associated with vanity or even idolatry (as Midianites were prone to such things), is profoundly symbolic. By consecrating these very items to Yahweh, the officers reversed their profane association, transforming symbols of earthly wealth and potentially pagan practices into instruments of worship and spiritual purification. This act also serves as a poignant reminder that while animal sacrifices were the primary means of atonement under the Mosaic Law, other forms of offering, given with a repentant and believing heart, could also be accepted by God as a means of seeking reconciliation or expressing profound gratitude and humility.

The phrase "for our lives/souls" links directly to the concept of a ransom for life, as seen in Exodus 30:11-16, where atonement money was given for the preservation of life. While their physical lives were preserved by God, they offered a spiritual ransom, demonstrating their dependency on God for ultimate salvation and purity. This commitment by the leadership underscored their shared responsibility and their dedication to YHWH.

In essence, this verse highlights:

1. Conscientious Piety: A recognition by military leaders that even commanded acts could incur spiritual debt, leading to voluntary atonement.
2. Gratitude for Preservation: A tangible expression of thankfulness for God's miraculous protection in battle.
3. Spiritual Depth: An understanding that mere ritual cleansing was insufficient for a deeply sensitive conscience before a holy God.
4. Transformation of the Profane: Sacred dedication of valuable items taken from enemies, purifying them through consecration to God.

This Old Testament example foreshadows the New Testament truth that while human offerings or works can never truly atone for sin (Heb 10:4), they can be expressions of a heart yielded to God and dependent on His greater, ultimate provision for atonement through Christ Jesus (Rom 3:25). It reminds believers to live with a discerning conscience, always seeking reconciliation with God through His appointed means.