Bible History Old Testament Vol. 2
Chapter 15
Analysis of the Book of Numbers—The Numbering of Israel, and that of the Levites—Arrangement of the Camp, and its Symbolical Import—The March
THE Book of Numbers 1 reads almost like a chronicle of the principal events during the thirty-eight years which elapsed between Israel’s stay in the wilderness of Sinai, and their arrival on the borders of Canaan. BHOTV2 125.1
What took place during the journey to Mount Sinai had been intended to prepare the people for the solemn events there enacted. Similarly, the thirty-eight years wanderings which followed were designed to fit Israel for entering on possession of the Land of Promise. The outward history of the people during that period exhibited, on the one hand, the constant care and mercy of Jehovah, and on the other, His holiness and His judgments; while the laws and ordinances given them were needful for the organization of the commonwealth of Israel in its future relations. A brief analysis of the whole book will show the connection of all. BHOTV2 125.2
In general, the Book of Numbers seems to consist of three parts, the first, (Numbers 1-10:10) detailing the preparations for the march from Sinai; the second, (Numbers 10:11-21) The history of the journeyings of Israel through the wilderness; and the third, (Numbers 22-26) the various occurrences on the east of the Jordan. If we examine each of these parts separately, we find that Part 1 consists of four sections, detailing—1. The numbers and the outward arrangement of each of the tribes, (Numbers 1, 2) and the appointment of the Levites to their service (3, 4.); 2. Laws concerning the higher and spiritual order of the people, culminating in the priestly blessing (5, 6.); 3. The three last occurrences before leaving Mount Sinai (7, 8, 9:1-14); 4. The signals for the march in the wilderness (9:15-10:10). BHOTV2 125.3
Part II tells the history of the wanderings of Israel, in their three stages 1. From Sinai to Paran, near Kadesh, detailing all that happened there (10:10-14); 2. From the announcement of the death of the generation which had come out from Egypt to the re-assembling of the people at Kadesh in the fortieth year after the Exodus 15-19; 3. The march from Kadesh to Mount Hor, with the events during its course (20, 21). Lastly, Part III. consists of five sections detailing— BHOTV2 125.4
1. The attempts of Moab and Midian against Israel (22-25.); BHOTV2 126.1
2. A fresh census and the ordinances connected with it (25-27.); BHOTV2 126.2
3. Certain sacred laws given in view of settling in Palestine (28-30.); BHOTV2 126.3
4. The victory over Midian, the division of the territory gained, along with a review of the past (31-33:49); BHOTV2 126.4
5. Some prospective directions on taking possession of the Land of Promise (33:50-36). 2 BHOTV2 126.5
Before leaving the encampment at Mount Sinai, God directed Moses and Aaron to take a census of all who constituted the host of Israel in the language of Scripture. “All that are able to go forth to war,” “their armies,” (Numbers 1:3) that is, “every male from twenty years old and upwards.” In this they were to be assisted by one delegate from each tribe, “every one head of the house of his fathers” (1:4); or, as they are designated in ver. 16, “the called (representatives) of the congregation, princes of their paternal tribes, heads of thousands in Israel.” 3 BHOTV2 126.6
The latter expression indicates that the census was taken on the plan proposed by Jethro, (Exodus 18:21, 25) by which Israel was arranged into thousands, hundreds, fifties, and tens. This also accounts for the even numbers assigned to each tribe as the final result of the numbering, Manifestly, the census was made on the basis of the poll taken, nine months before, for the purpose of the “atonement money.” (Exodus 30:11-16) This poll had yielded a total of 603,550, (Exodus 38:26) which is precisely the same number as that in Numbers 1:46. Probably, therefore, the census was substantially only a re-arrangement and registration of the people according to their tribes, in thousands, hundreds, fifties, and tens, made with the co-operation of the hereditary rulers of the tribes. The above number of men capable of bearing arms would, if we may apply modern statistical results, imply a total population of upwards of two millions. Thirty-eight years later, just before entering upon possession of the land, a second census was taken, (Numbers 26) which yielded a total number of 601,730 capable of bearing arms (26:51), thus showing a decrease of 1820 during the years of wandering in the wilderness. Arranging these two census according to the tribes, and placing them side by side, we gather some interesting information: BHOTV2 126.7
First Census (Exodus 30; Numbers 1) BHOTV2 127.1
| • REUBEN | 46,500 (Elizur, “My God the Rock.”) |
| • Simeon | 59,300 (Shelumiel, “God my Salvation.”) |
| • Gad | 45,650 (Eliasaph, “My God that gathers.”) |
| • JUDAH 4 | 74,600 (Nahshon, “The Diviner.”) |
| • Issachar | 54,400 (Nethaneel, “God the Giver.”) |
| • Zebulon | 57,400 (Eliab, “My God the Father.”) |
| • EPHRAIM | 40,500 (Elishama, “My God the Hearer.”) |
| • Manasseh | 32,200 (Gamaliel, “My God the Rewarder.”) |
| • Benjamin | 35,400 (Abidan, “My Father is Judge.”) |
| • DAN | 62,700 (Ahiezer, “My Brother is Help.”) |
| • Asher | 41,500 (Pagiel, either “My Fate is God,” or “My prayer-God.”) |
| • Naphtali | 53,400 (Ahira, “My Brother is Friend.”) |
| TOTAL | 603,550 |
Second Census (Numbers 26) BHOTV2 127.2
| • REUBEN | 43,730 |
| • Simeon | 22,200 |
| • Gad | 40,500 |
| • JUDAH | 76,500 |
| • Issachar | 64,300 |
| • Zebulon | 60,500 |
| • EPHRAIM | 32,500 |
| • Manasseh | 52,700 |
| • Benjamin | 45,600 |
| • DAN | 64,400 |
| • Asher | 53,400 |
| • Naphtali | 45,400 |
| TOTAL | 601,730 |
A comparison of the foregoing figures will show, that, while some of the tribes remarkably increased, others equally remarkably decreased, during the thirty-eight yearswanderings. Thus, for example, Issachar increased nineteen per cent., Benjamin and Asher twenty-nine per cent., and Manasseh about sixty-three per cent.; 5 while Reuben decreased six per cent., Gad twelve per cent., Naphtali fifteen per cent., and Simeon almost sixty-three per cent. Some interpreters have connected the large decrease in the latter tribe with the judgment following upon the service of Baal Peor; the fact that Zimri, a prince of the tribe of Simeon, had been such a notable offender (Numbers 25:6-14) leading to the inference that the tribe itself had been largely implicated in the sin. BHOTV2 127.3
It has already been noted, that the Levites were taken for the ministry of the sanctuary in place of the firstborn of Israel. (Numbers 3:11, 12) The number of the latter amounted to 22,273. (Numbers 3:43) But this statement is not intended to imply that, among all the Jewish males, amounting to upwards of a million 6 of all ages—from the grandfather to the infant lately born—there were only 22,273 “firstborns.” The latter figure evidently indicates only the number of the firstborn since the departure from Egypt. With reference to those born previously to the Exodus we are expressly told: (Numbers 3:13; 8:17) “all the firstborn are Mine; on the day that I smote all the firstborn of Egypt I hallowed unto Me all the firstborn in—Israel.” BHOTV2 128.1
Hence the fresh hallowing of the firstborn of Israel, and their subsequent numbering with a view to the substitution of the Levites for them, must have dated from after the Paschal night. Thus the 22,273 firstborn sons, for whom the Levites were substituted, represent those born after the departure from Egypt. If this number seems proportionally large, it should be remembered that the oppressive measures of Pharaoh would tend to diminish the number of marriages during the latter part of Israel’s stay in Egypt, while the prospect of near freedom would, in a corresponding manner, immensely increase them. 7 Besides, it is a well-known fact that even now the proportion of boys to girls is very much greater among Jews than among Gentiles. 8 Viewed in this light, the account of Scripture on this subject presents no difficulties to the careful reader. 9 BHOTV2 128.2
As already explained, the Levites were not numbered with the other tribes, but separately, (Numbers 3:15) and appointed ministers to Aaron the priest “for the service of the Tabernacle,” in room of the firstborn of Israel (3:5-13). Not being regarded as part of the host, they were counted “from a month old and upward,” the number of their males amounting to 22,000, which at the second census (after the thirty-eight yearswanderings) had increased to 23,000. (Numbers 3:39; 26:62) This has been computed to imply about 13,000 men, from twenty years and upwards—a number less than half that of the smallest of the other tribes (Benjamin, 35,400). BHOTV2 129.1
With this computation agrees the statement (Numbers 4:48) that the number of Levites “from thirty years old and upwards, even unto fifty years old, every one that came to do the service of the ministry,” amounted in all to 8,580. 10 BHOTV2 129.2
The same proportion between Levi and the rest of the people seems to have continued in after times, as we gather from the results of the census taken by King David, (1 Chronicles 23:3) when Levi had only increased from 23,000 to 38,000, while the rest of the tribes had more than doubled. The Levites were arranged into families after their ancestors, Gershon, Kohath, and Merari, the three sons of Levi. (Numbers 3:14-43) The Gershonites (again subdivided into two families, and amounting to 7,500), under their leader Eliasaph—“My God that gathers” 11—had charge of “the Tabernacle,” or rather of “the dwelling-place;” of “the tent,” of “the covering thereof;” and of “the hanging (or curtain) for the door of the tent of meeting;” as also of “the hangings of the court” (in which the Tabernacle stood); of the curtain for its door; and of all the cordage necessary for these “hangings.” BHOTV2 130.1
We have been particular in translating this passage, because it proves that the common view, which places the curtains “of fine twined linen, and blue, and purple, and scarlet,” (Exodus 26:1) outside the boards that constituted the framework of the Tabernacle, is entirely erroneous. Evidently these hangings, and not the boards, constituted “the Tabernacle,” or rather “the dwelling” 12—“the tent,” outside the framework, consisting of the eleven curtains of goatshair, (Exodus 26:7) and “the covering” of the whole being twofold—one “of ramsskins dyed red,” and another “of badgersskins.” (Exodus 26:14) BHOTV2 130.2
Whilst the Gershonites had charge of “the dwelling,” “the tent,” and the hangings of the outer court, the care of the “boards of the dwelling,” with all that belonged thereto, and of “the pillars of the court round about”—in short, of all the outer solid framework of the Tabernacle and of the court—devolved upon the Merarites, under their chief, Zuriel (“My Rock is God”). Finally, the most important charge—that of the contents and vessels of the sanctuary—was committed to the Kohathites, under their chief Elizaphan (“My God watcheth round about”) BHOTV2 130.3
Viewed as a whole, the camp of Israel thus formed a threefold square—a symbolical design, further developed in the Temple of Solomon, still more fully in that of Ezekiel, and finally shown in all its completeness in “the city that lieth foursquare.” 13 BHOTV2 131.1
The innermost square—as yet elongated and therefore not perfect in its width (or comprehension), nor yet having the perfect form of a cube, except so far as the Most Holy Place itself was concerned (which was a cube)—was occupied by “the dwelling,” covered by “the tent,” and surrounded by its “court.” Around this inner was another square, occupied by the ministers of the Tabernacle in the East, or at the entrance to the court, by Moses, Aaron, and his sons; in the South by the Kohathites, who had the most important Levitical charge; in the West by the Gershonites; and in the North by the Merarites. Finally, there was a third and outermost square, which formed the camp of Israel—. The eastern or most important place here was occupied by Judah, bearing the standard of the division. With Judah were Issachar and Zebulon (the sons of Leah), the three tribes together a host of 186,400 men. The southern place was held by Reuben, with the standard of that division, camped probably nearest to Zebulon, or at the south-eastern corner. With Reuben were Simeon and Gad (the sons of Leah and of Zilpah, Leah’s maid), forming altogether a host of 151,450 men. The western post was occupied by Ephraim, with the standard of his division, being probably camped nearest to Gad, or at the south-western corner. With Ephraim were Manasseh and Benjamin (in short, the three descendants of Rachel), forming altogether a host of 108,100 men. Lastly, the northern side was occupied by Dan, with his standard, camping probably nearest to Benjamin, or at the north-western corner. With Dan were Asher and Naphtali (the sons of Bilhah and Zilpah), forming altogether a host of 157,600 men. This was also the order of march, Judah with his division leading, after which came Reuben, with his division, then the sanctuary with the Levites in the order of their camping, the rear consisting of the divisions of Ephraim and of Daniel. The sacred text does not specially describe the banners carried by the four leading tribes. According to Jewish tradition they bore as emblems “the likeness of the four living creatures,” seen by Ezekiel in his vision of the Chariot, (Ezekiel 1:10) the color of the standard being the same as that of the precious stones on the high-priest’s breastplate, on which the names of the standard-bearing tribes were graven. (Exodus 28:15-21) In that case Judah would have had on its standard a lion on a blood-red ground (the sardian stone or sard); Reuben the head of a man on a ground of dark red color (the ruby or carbuncle); Ephraim the head of a bullock on a ground of hyacinth (the ligury, according to some, Ligurian amber); and Dan an eagle on a ground of bright yellow, like gold (the ancient chrysolith, perhaps our topaz). This, supposing the names to have been graven in the order in which the tribes camped. But Josephus and some of the Rabbis range the names on the breastplate in the same order as on the ephod of the high-priest, (Exodus 28:10) that is, “according to their birth.” In that case Reuben would have been on the sardian stone or sard, Judah on the ruby or carbuncle, Dan on a sapphire, or perhaps lapis-lazuli (blue), and Ephraim on an onyx, or else a beryl, 14 the color of the banners, of course, in each case corresponding. Altogether the camp is supposed to have occupied about three square miles. BHOTV2 131.2
The direction either for marching or for resting was, as explained in a former chapter, given by the Cloud in which the Divine Presence was. But for actual signal to move, two silver trumpets were to be used by the sons of Aaron. A prolonged alarm indicated the commencement of the march. At the first alarm the eastern, at the second the southern part of the camp was to move forward, then came the Tabernacle and its custodians, the western, and finally the northern part of the camp, Naphtali closing the rear. On the other hand, when an assembly of the people was summoned, the signal was only one blast of the trumpets in short, sharp tones. In general, and for all times, the blast of these silver trumpets, whether in war, on festive, or on joyous occasions, had this spiritual meaning: “ye shall be remembered before Jehovah your God.” (Numbers 10:1-10) In other words, Israel was a host, and as such summoned by blast of trumpet. But Israel was a host of which Jehovah was Leader and King, and the trumpets that summoned this host were silver trumpets of the sanctuary, blown by the priests of Jehovah. Hence these their blasts brought Israel as the Lord’s host in remembrance before their God and King. BHOTV2 132.1