Section VII Miscellaneous Data
Numbers 33:1—36:13
A. CAMPS FROM EGYPT TO CANAAN, 33:1-56
1. Introduction (33:1-4)
This chapter lists the “stages” (RSV) of the journeys of the children of Israel (1) from Egypt to the plains of Moab, from which they moved into Canaan under Joshua. Exclusive of the starting point and the encampment near the Jordan, there are 40 stopping places listed.
These were not names of existing cities or of conspicuous landmarks. They were rather, in many cases, names given to the spots at the time of the encampment with a purpose known only to the congregation itself.1 Hence the identifications of the locations were in most cases erased soon after the camp moved on. It is not possible, therefore, from the data given here to reconstruct a reliable or detailed itinerary of these journeys. This is distressing to the modern historian who seeks to pinpoint every place and every event. However, the account of Israel's trek from Egypt to Canaan is reliable and the route can be traced sufficiently to give the general directions.
Jewish tradition gives considerable help regarding the purpose of this record of the “stages” of the journey.2 It was written
to serve as a memorial not only of historical interest but of deep religious significance. Every journey and every halting place had its suggestions for the instruction, admonition, or encouragement of Israel. The Midrash says, “It may be likened unto a king who had taken his ailing son to a distant place to be cured. On the return journey, the king would lovingly recount to the lad all of the experiences they went through at each of their halting-places. ‘At this spot we slept; at that, we had a cool resting-place from the heat; at the other, you were overcome with pains in the head!’ Israel is God's child, upon whom He bestows compassion, even as a father bestows compassion on his son.”
Credit for the record is given to Moses, but the Lord (2) was the Commander of the journey itself. The starting point was Rameses (3; see map 3). The date was the fifteenth day of the first month, on the day after the passover. Israel's departure was public, made with an high hand 3 (cf. Exod. 14:8), while the Egyptians were busy burying all their firstborn (4). In addition to the blow dealt to the Egyptians, their gods were also brought to shame (4).4
Their armies (1) is more accurately “their hosts” (RSV).
2. En Route to Sinai (33:5-15)
There were 11 encampments on this leg of the trip. This is related in its historical setting to Exod. 12:37—19:2. Two camps listed here, Dophkah and Alush (13), are not mentioned in the Exodus account. See map 3 for probable locations of some of these sites.
3. The Wilderness Trip (33:16-36)
There were 21 encampments during the trip from Sinai to the final appearance at Kadesh (36). Many of these names, even more than those on the other two sections of the journey, are not identifiable in terms of modern geography. Thirteen of the places are not mentioned elsewhere in Scripture. This period covers the initial journey from Sinai (16) to Kadesh (probably the same as Rithmah, 18; cf. 12:16; Deut. 1:19). It also includes the 38 years of wandering until they finally gather in Kadesh (36; cf. 20:1). The log of the wilderness wanderings compounds the problem of accurately charting the journey and of relating it to other records (cf. Deut. 10:6-7). See “The Years of Obscurity” introducing the comments on 15:1—18:22.
4. The Trip to Moab (33:37-49)
This section begins with a repetition of 20:22-29. It gives the added fact of the age of Aaron at his death (39). There are differences between this passage and the record of 21:4-20 which cannot be fully explained. Probably neither was intended to be a complete record. Each was prepared in a particular frame of reference, and both are required to give the full picture.
5. Serious Commands (33:50-56)
Inserted here, on the eve of Israel's entry into Canaan, is the command to dispossess the inhabitants of the land, and dwell therein: for I have given you the land (53)—and the penalty for not doing so was serious. If ye will not drive them out, then they shall be pricks in your eyes, and thorns in your sides, and shall vex you (55). History tells us that the ideal was not reached and this prophecy came true. God did, indeed, do unto Israel as He thought to do unto Canaan (56). This is probably a reference to the captivity in Babylon.
A vital part of this command related to the total destruction of the Canaanite implements of worship: their “figured stones” (RSV), their molten images (supposedly made in the likeness of their gods), and their high places of worship (52). Success in holding the land and fulfilling God's purpose for them depended on Israel keeping free from the idolatrous worship of the peoples whom they conquered. History again tells us that in many cases Israel failed at this point also.
The basis of these commands was that God had given them the land…to possess it (53). They were reminded at this point that the families (tribes, RSV) would be placed in areas of Canaan according to their size and according to lot (cf. 26:52-56). This is repeated here, no doubt, to remind Israel of the individual and tribal responsibilities which lay before them.
B. THE BOUNDARIES OUTLINED, 34:1-29
1. The Lines Drawn (34:1-15)
God commanded Moses to draw the lines for the borders of the land of Canaan (2). These are given as follows (cf. Gen. 10:19):
a. The line marking the “south side” (3; RSV) began at the south end of the Dead Sea, moving with the western border of Edom as far as Kadesh-barnea (4). There it turned northwest,5 following the river of Egypt (5, Wadi el-Arish), more of a dry wash than a river, which enters the Mediterranean Sea some 45 miles southwest of Gaza.
b. The western border is the great sea (6) “and its coast” (RSV). Scholars do not agree as to how much of this coast is intended. Since the point of departure of the north boundary is not clear, several have been suggested. The one most commonly used puts the northernmost reaches of the western border slightly above the point where the Leontes River enters the Mediterranean Sea, short of the Lebanon Mountains. Jewish authorities, however, insist that the reading here means the entire coast, or the whole eastern flank of the Great Sea, from its southeastern to its northeastern corners. “If any point on the coast, between these two corners were meant, the text would surely have designated that point.”6 This would take the western boundary to the northeastern border of the Bay of Alexandretta.
c. The north border reached on a line from the Mediterranean Sea to mount Hor (7).7 It then reached to Hamath, Zedad, and Hazar-enan (8-9). While these places cannot be located with certainty, the maps of a later period show a Hamath some 100 miles north of Damascus and a Zedad halfway between.8 The location of Hazar-enan is also uncertain, but may be the headwaters of the Jordan River, for the name means “enclosure of the spring.”9 This Une would be, actually, a northeastern border. If these locations are correct, credence is given to the tradition of the Jews giving the nine and a half tribes a strip the entire length of the eastern coast of the Mediterranean and with widths varying from 30 to 75 miles.
d. The east border (10) moves from Hazar-enan southward to the sea of Chinnereth (11; Galilee or Gennesaret). The intermediate points listed are not identifiable. From Chinnereth the border follows the Jordan to the salt sea (12, Dead Sea).
Verses 13-15 take note of the division of the territories to nine and one-half tribes west of Jordan and to two and one-half tribes east of Jordan.
These boundaries were only ideal, for Israel never fully occupied this territory. They are mentioned in Joshua 15—19 and Ezek. 47:13-20; 48:28. Ezekiel, the prophet, in his day, was still looking forward to the real occupation of all of the territory that God had promised Israel.
2. Official Assistants (34:16-29)
God ordered an official committee for the task of dividing the land among the tribes. Eleazar and Joshua (17) were in charge. Caleb (19) represented the tribe of Judah for his faithfulness at Kadesh-barnea. The others, one prince of every tribe (18), were those whose names indicated that God was with Israel. Thus Shemuel (20) means “name of God”; Elidad (21) means “God has loved”; Bukki (22) means “proved” (of God); Hanniel (23), “favor of God”; Kemuel (24), “raised by God”; Elizaphan (25), “my God protects”; Paltiel (26), “God is my deliverance”; Ahihud (27), “brother of majesty”; Pedahel (28), “God hath delivered.”10 A similar group was chosen to direct the earlier census (1:4-16).
1. Cities for the Levites (35:1-5, 7-8)
The Levites did not share in the allotment of the land. God therefore provided that the tribes that received an inheritance should give the Levites cities to dwell in (2) and suburbs (“pasture lands,” RSV) for their cattle, goods, and beasts (3). There were forty and eight (7) of these cities. They were to continue as the possession of the children of Israel but were to be made available to the Levites as dwelling places and were to be given on the basis of the amount of the tribal inheritances (8).
This law was partially implemented as recorded in Joshua 21. However, it was never fully completed. The general concept, though, was basic throughout Israel's history.
2. Special Cities (35:6, 9-15)
Among the cities given to the Levites, six were to be set aside as “cities of refuge” (6, RSV).11 Three were east of Jordan and three in Canaan proper.12 These were for the protection of the manslayer, the one “who kills any person without intent” (11, RSV—i.e., “manslaughter” in modern terminology).
The need for such a plan of refuge arose out of practices related to the avenger (12). This custom was recognized as a principle of law enforcement in the early stage of Israel's history (Gen. 9:5).13 This principle allowed the nearest kinsmen of the one who had been wronged to wreak punishment on the person who had been responsible. Hence protection was provided for the one who inadvertently took the life of another, but it applied only until such time as he could be brought before the congregation for trial and judgment. This refuge was available for all who were included in Israel's society, for the “people of Israel” (RSV), for the stranger, and for the sojourner (15).
This principle is basic in the broader idea of “sanctuary,” a concept in evidence in many of the laws and regulations by which societies have governed themselves. The idea of the “cities of refuge” also serves as a strong illustration of the “refuge,” through divine grace, which exists in the kingdom of God.14
3. Manslaughter and Murder (35:16-25)
As guidance for all, illustrations are laid down here to show the difference between manslaughter and premeditated murder. Manslaughter came under the provisions for the cities of refuge while murder came under other laws and was punishable by death.
Death caused by specified instruments was prima facie evidence that murder was intended. They were an instrument of iron (16), a stone in the hand (17), or a weapon of wood in the hand (18). When murder was evident, the revenger could slay the murderer at once (19). The same rule applied if the victim was struck in enmity (21), i.e., by any instrument used in malice and with purpose to kill.
But it was recognized, even in that day, that there can be an unintentional homicide. If he thrust (stabbed)…or cast upon him (22)…or with any stone…seeing him not…neither sought his harm (23), the slayer would come under the law of refuge. The congregation shall judge (24), and if he was innocent of premeditated murder, he shall be rescued out of the hand of the revenger. But he must be kept in the city of his refuge to which he had fled, until the death of the high priest (25).
Here is underlined the importance of intent 15 as the basic ingredient to determine the nature of a crime. This principle is recognized in most civilized countries as the important factor in determining the guilt or innocence of one suspected. It is also a major factor in the biblical concept of sin. It is “willful transgression,” not the “inadvertent slip,” which God judges as sin.
4. Applications of the Regulation (35:26-34)
If the slayer, even after the judgment was passed, came outside the border of the city, he could be slain by the avenger, without guilt on the avenger's part (26-27). The slayer, however, was safe if he remained within the city until after the death of the high priest. He could then return to his home, free from all penalty (28).
These laws were given as a “statute and ordinance” (29, RSV) for all generations. Murder was punishable by death, but more than one witness was needed to establish this guilt (30). No “ransom” (RSV) could be paid either for one who was a murderer (31) or for the one who wished to leave the city of his refuge (32) before the death of the high priest. The death penalty must be paid because death polluted the land wherein God dwelt (34). This pollution could be cleansed only by the blood of him that shed it (33).
D. MARRIAGE AND INHERITANCE, 36:1-13
1. The Issue (36:1-4)
This passage supplements 27:1-11, in which the daughters of Zelophehad presented their case for an inheritance in the absence of any brothers. The chief of the fathers (1) came to Moses and presented the problem: If their daughters be married to any sons of the other tribes…then shall their inheritance be taken from their tribe (3). Hence, even at the time of jubile (4), the inheritance would remain with the tribe of the husband.
2. The Law Given (36:5-9)
So Moses spoke according to the word of the Lord, saying, “The tribe of the sons of Joseph is right” (5, RSV). And then followed the command: The daughters of Zelophehad (6), as well as all other young ladies, were to marry within their father's tribe. This meant that the inheritance of a given tribe was not to remove from tribe to tribe (7). The provision was established so that the children of Israel may enjoy every man the inheritance of his fathers (8). To insure this, the inheritance of one tribe was not to remove from one tribe to another (9).
3. The Law Obeyed (36:10-13)
“The daughters of Zelophehad did as the Lord commanded Moses” (10, RSV), and they were married to sons of their father's brothers. Thus “their inheritance remained in the tribe of the family of their father” (10-12, RSV).