Israel in Camp and on the March
NUMBERS—NOTE ON 1:1–10:10 Israel Prepares to Enter the Land. Numbers tells how Israel moved from Mount Sinai to the Jordan Valley, the eastern border of the Promised Land. All the material in the first 10 chapters relates Israel’s preparations for a war of conquest.
NUMBERS—NOTE ON 1:1–46 The First Census. This census has two purposes: (1) to demonstrate the fulfillment of the promise to Abraham that his descendants would be as numerous as the sand on the seashore (Gen. 22:17); and (2) to count the number of men over 20 years old who could fight. Both considerations should give the people confidence in their battle for the land.
NUMBERS—NOTE ON 1:1 The wilderness of Sinai is the area near Mount Sinai (see map). Israel has been encamped there since Ex. 19:1 and will set out on their journey in Num. 10:11. The tent of meeting, otherwise known as the tabernacle and described in Exodus 25–31; 35–40, had been completed just one month earlier (Ex. 40:2) and now served as God’s earthly dwelling in which he gave instructions to Moses. It thus reminded Israel of both Sinai and the garden of Eden.
NUMBERS—NOTE ON 1:3 All … able to go to war shows that the invasion of Canaan is imminent.
NUMBERS—NOTE ON 1:4–19 By appointing the chiefs of the tribes to count their own tribe, the census was begun on the very day it was commanded (v. 18).
NUMBERS—NOTE ON 1:20–46 The results of the census are recorded tribe by tribe. The number of men between the ages of 20 and 60 comes to a total of 603,550, which is the same number found in Ex. 38:26 (cf. Ex. 30:12–16); these are identified as every man able to go to war in Israel (see Num. 1:45–46). When women, children, and men under 20 and over 60 are included, the total population would probably have been about 2 million. This remarkable fulfillment of the promises should have given the people every confidence that the invasion of Canaan would succeed. (Regarding questions that have been raised concerning these large numbers, see Introduction: The Large Numbers in the Pentateuch).
NUMBERS—NOTE ON 1:26–27 Judah is the largest tribe. This, like its position in the camp (2:3) and leading the nation on the march (2:9), indicates Judah’s preeminence among the tribes. David and Jesus came from the tribe of Judah.
NUMBERS—NOTE ON 1:47–54 The Responsibilities of the Levites. The Levites, the priestly tribe, were not included in the census because they had a more important job than fighting. They were responsible for the tabernacle, God’s palace, the most vital part of the whole camp. Israel was the people of God, but without his presence with them in the tabernacle, there would have been no point to their existence. The Levites’ task was to ensure God’s continuing presence with Israel. They dismantled, carried, and reassembled the tabernacle (vv. 50–51). They also guarded it from intruders. Entry to the tabernacle by laypeople could lead to divine wrath breaking out and the death of many Israelites, so the Levites were told to execute any outsider breaking in (vv. 51–53). A similar threat had been made against anyone trying to approach God on Mount Sinai (Ex. 19:11–13; Heb. 12:18–29).
NUMBERS—NOTE ON 2:1–34 Israel in Camp and on the March. This chapter prescribes how the camp was to be arranged and the order in which the tribes were to march. At the center of the camp was the tabernacle. (Rameses II, in his campaigns in Syria [1275–1270 B.C.], employed a similar strategic layout. The pharaoh, who claimed to be divine, had his large tent pitched in the center of his military encampment.) Surrounding the tabernacle are the Levites: their arrangement is more closely described in ch. 3. They guarded the sanctuary from intrusions by unauthorized laypeople. Beyond the Levites the lay tribes are encamped. The 12 tribes were divided into four groups of three. In premier position, east of the tabernacle camp, were Judah with Issachar and Zebulun (2:2–9). Next in rank came the tribes camping to the south of the tabernacle, Reuben with Gad and Simeon (vv. 10–16). After them on the west came Ephraim with Benjamin and Manasseh (vv. 18–24). Finally, on the northern side of the tabernacle camp were Dan with Asher and Naphtali (vv. 25–34). The same sequence was to be maintained on the march. The Judah group headed the march, followed by the Reuben group. Then followed the Levites carrying the tabernacle. After them came the Ephraim group of tribes, and the Dan group brought up the rear (v. 31). See diagram.
NUMBERS—NOTE ON 2:2 It is not known what Israel’s tribal banners and standards looked like, though other ancient armies had them as well. Facing (lit., “opposite”) could also be translated “at a distance from.” A gap had to be kept between the lay tribes and the tabernacle.
NUMBERS—NOTE ON 2:14 Reuel is elsewhere called Deuel (1:14). The letters D (ד) and R (ר) are easily confused in Hebrew script.
NUMBERS—NOTE ON 3:1–4:49 Two Censuses of the Levites. The two censuses count different groups of Levites: the first (3:1–51) counts every male Levite over one month old, whereas the second (4:1–49) counts those between 30 and 50 years of age. The male Levites took the place of the firstborn males of the other tribes in order to serve the Lord, so the first census ensures that the number of the former matches the number of the latter. Transporting the tabernacle requires strength, so the second census aims to find if there are enough able-bodied male Levites for this task.
NUMBERS—NOTE ON 3:1–51 Census of All Male Levites. This census focuses on the Levites’ ongoing role in Israel.
NUMBERS—NOTE ON 3:1–4 The Sons of Aaron. This census begins with the priests, the most holy family of the Levites. The priests were descended from Aaron, who belonged to the Kohathite clan within the tribe of Levi (Ex. 6:16–25). Because of their high status, they camped to the east of the tabernacle, guarding its entrance (Num. 3:38); the tribe of Judah camped farther out (2:3). Despite their privileges, two sons of Aaron died as a result of giving an unauthorized incense offering (3:4; see Lev. 10:1–20).
NUMBERS—NOTE ON 3:5–10 The Duties of the Levites. The two principal tasks of the Levites included: (1) guarding the tabernacle from intruders and (2) ministering at the tabernacle (i.e., transporting it from place to place). How this is to be done is explained in ch. 4.
NUMBERS—NOTE ON 3:11–13 Reason for the Levitical Census. In the last plague, every firstborn male Egyptian and every firstborn of their cattle died, but the Israelite boys and cattle were spared. So after this, all Israelite firstborn boys and cattle were dedicated to God. That meant the cattle were sacrificed and the boys should have served God in the sanctuary (Ex. 11:4–13:15). But after the golden calf incident, the Levites took the place of the firstborn boys (Ex. 32:25–29).
NUMBERS—NOTE ON 3:14–39 The Clans’ Numbers, Positions, and Responsibilities. The census results are listed by clan, specifying which parts of the tabernacle each clan was responsible for carrying and which side they had to guard (see diagram). Most privileged were the Kohathites (8,600), camping on the south side and responsible for the ark and other holy furniture. Next in privilege were the Gershonites (7,500), camping on the west side and responsible for the curtains and hangings. Finally came the Merarites (6,200), camping on the north side and looking after the frames, pegs, etc. The total number of Levites (v. 39) is 22,000, which is 300 less than the sum of the individual clans. The likeliest explanation is that, due to a copyist’s error, the number of Kohathites should be 8,300, not 8,600. The numerals 6 and 3 are very similar in Hebrew. The location of the priests at the east side of the tabernacle guarding its entrance (v. 38) may anticipate the role of Jesus as high priest, giving his people access to God’s presence in heaven (Hebrews 9–10).
NUMBERS—NOTE ON 3:40–51 Redemption of the Firstborn. The census showed there were 273 fewer Levites than firstborn males in the other tribes. To redeem these 273 Israelites who had no Levite to take their place, five shekels (v. 47) per person had to be paid. This is the tariff prescribed in Lev. 27:6 for boys under five. Five shekels would have been about a year’s pay for a herdsman.
NUMBERS—NOTE ON 3:43 all the firstborn males … were 22,273. If the total population was over 2 million, as some hold, then this number would only represent the number of firstborn males born since the exodus. Other interpreters understand this figure as the total of all firstborn in Israel, which would then indicate a much smaller total population.
NUMBERS—NOTE ON 4:1–49 Census of Mature Levites. Levites between 30 and 50 years old were responsible for moving the tabernacle from campsite to campsite. This chapter specifies what each Levitical clan must do (vv. 3–33) and then records their number (vv. 34–49). The instructions presuppose that the reader can visualize the tabernacle and its furniture. For a full description of the tabernacle, see Exodus 25–31 and notes, and The Tabernacle.
NUMBERS—NOTE ON 4:1–20 The Tasks of the Kohathites. The Kohathite priests handle the most holy items of the tabernacle (such as the ark, lampstand, and altars), but the non-priestly Kohathites are not even to look at them, lest they die. If someone looks at God, he will die (Ex. 33:20), and because these items share this intense divine holiness, they could prove equally lethal (Num. 4:17–20). For this reason, only the priests may wrap these pieces of sacred furniture. Notice that different-colored cloths are used for different items, symbolizing their different degrees of holiness. The ark, being most holy, was wrapped in three layers, the veil, goatskin, and blue … cloth (vv. 5–6). The next most holy item, the table, had three layers with goatskin on the outside, and the golden altar and lampstand had two layers (vv. 7–11). When the priests had wrapped the items, they were given to the Kohathites to carry, either on poles or on a carrying frame (vv. 6, 8, 10, 11, 12, 14). A Hittite document from the second millennium B.C. provides an analogy to OT texts that describe the work of Levites and priests, in that it describes two classes of people who watch over and take care of the temple: a priestly class and a non-priestly class. People in the latter group serve as aides to the former group.
NUMBERS—NOTE ON 4:21–28 The Tasks of the Gershonites. This section specifies the curtains of the tabernacle that the Gershonites are to carry. They were to be transported in two oxcarts (7:7).
NUMBERS—NOTE ON 4:29–33 The Tasks of the Merarites. The Merarites had to transport the planks, poles, bases, etc. These items, being heavier and bulkier than the curtains, required four oxcarts (7:8).
NUMBERS—NOTE ON 4:34–49 The Results of the Second Census. Levites between 30 and 50 years old totaled 8,580, just over a third of their total number of 22,000 (3:39). This chapter again shows preparations being made for the march into Canaan. It underlines once again the dangerous holiness of God: he cannot be approached casually. It also emphasizes the importance of the ministry of the Levites, who make possible the transport of the tabernacle to the land and who guard it from intrusion.
NUMBERS—NOTE ON 5:1–6:27 Cleansing the Camp. In preparation for the march to the Holy Land, the camp of Israel must be purged of all uncleanness. The concept of uncleanness (i.e., that which disgusts and angers God) is most important in the Bible, and in its OT form is explained most fully in Leviticus 11–16. (The NT shows that some things labeled unclean in the OT period, e.g., particular foodstuffs, were so designated for didactic reasons only until Christ came; see notes on Mark 7:19; Acts 15:1; 15:19–21; Gal. 2:11–12; 4:10; 5:1.) Uncleanness ranges in seriousness from mild uncleanness caused by marital intercourse (Lev. 15:18), to moderate uncleanness caused by skin disease (Leviticus 13), to severe uncleanness triggered by sins such as idolatry, adultery, and homicide. Severe uncleanness led to the Canaanites losing the land, and the same fate could befall Israel (Lev. 20:22–23). People who were unclean were forbidden to participate in worship, and their uncleanness could somehow infect the tabernacle, which would make it impossible for God to dwell there. The Day of Atonement was designed to cleanse the tabernacle once a year (Leviticus 16) in order to ensure God’s continuing presence with his people. These regulations in Numbers 5–6 are preventative: they aim to eliminate uncleanness from the camp so that the tabernacle will remain pure and God will stay with his people as they journey to Canaan. The principle that only the purified can belong to the kingdom of heaven is reaffirmed in Eph. 5:5; Rev. 21:27; 22:14–15.
NUMBERS—NOTE ON 5:1–4 Exclusion of the Unclean from the Camp. The unclean are excluded from the tribal encampments of ch. 2 and must live in places such as caves or wilderness tents, separate from the people (cf. Lev. 13:46; 2 Kings 7:3).
NUMBERS—NOTE ON 5:2 leprous. The skin conditions involved are described in Leviticus 13. dead. On the uncleanness caused by death, see Num. 19:11–22. discharge. See notes on Leviticus 15.
NUMBERS—NOTE ON 5:5–10 Atonement for Perjury. This law extends the scope of Lev. 6:1–7, which deals with the case of someone stealing his neighbor’s property and then taking an oath denying the fact. This amounts to taking God’s name in vain (Ex. 20:7), a most serious offense. If the offender later recognizes his guilt and confesses it, he must return his neighbor’s property plus 20 percent and offer a ram as a guilt offering. Verses 5–10 of Numbers 5 deal with the situation when there is none of the victim’s family to receive the restored goods: in this case it is to go to the priest along with the sacrificial ram. Verses 9–10 generalize this principle: the priest who offers a sacrifice keeps for himself the parts that are not burnt. The NT affirms that reconciliation with one’s fellow man is required of those who would be at peace with God (Matt. 5:23–26; 6:14–15).
NUMBERS—NOTE ON 5:11–31 Test of Suspected Adultery. This ritual is an acted-out prayer that God would show whether a man’s suspicions about his wife’s fidelity were justified. Adultery, like other sexual sins, causes grievous uncleanness, and so must be eliminated from Israel. The test is designed to distinguish between actual-but-unwitnessed adultery (vv. 12–14a) and unwarranted suspicion (v. 14b). The actions all underline the seriousness of the sin of adultery. When an adulterous man and woman were caught in the act, they faced the death penalty in Israel (Deut. 22:22) and elsewhere in the ancient Near East. On this occasion the husband is merely suspicious. To confirm or dispel his suspicions the woman must offer a sacrifice (Num. 5:15–16), drink water containing dust from the floor of the tabernacle (i.e., dust from the presence of God; v. 17), and accept a curse against herself that her womb swell and her thigh fall away (vv. 19–22) if she is guilty. It is not clear exactly what this threat means (the focus is on the members of her body with which she may have sinned), but it could be a threat of a miscarriage. Ultimately, though, the guilty wife is threatened with childlessness, a catastrophe in Bible times, whereas the innocent is assured she shall be free and shall conceive children (v. 28; cf. Gen. 20:17–18).
NUMBERS—NOTE ON 5:15 grain offering. For the normal procedure, see Leviticus 2. The omission of oil and frankincense shows this is not a joyful occasion.
NUMBERS—NOTE ON 5:18 unbind the hair. An act of shaming, or perhaps of mourning (cf. Lev. 10:6; 21:10).
NUMBERS—NOTE ON 6:1–21 Rules for Nazirites. Nazirites were the most dedicated laypeople in the OT. Samson, Samuel, and John the Baptist were lifelong Nazirites, but usually a person took a vow to become a Nazirite for only a specific period of time.
NUMBERS—NOTE ON 6:1–6 Definition of a Nazirite. A Nazirite (see esv footnote on v. 2) had to avoid cutting his or her hair (both men and women could be Nazirites, v. 2), not eat any product made from grapes, and avoid contact with any dead body.
NUMBERS—NOTE ON 6:7–12 Nazirites and Uncleanness. Death was a source of severe uncleanness, and contact with death compromised the Nazirite’s status. It had to be remedied by offering three sacrifices (sin, burnt, and guilt offerings; Lev. 1:14–16; 5:7–10, 14–16) and by starting the period of the Nazirite vow all over again: the previous period shall be void (Num. 6:12). It is probably the issue of uncleanness that prompts the inclusion of the laws on the Nazirite at this point in the book (see 5:2–4).
NUMBERS—NOTE ON 6:7 his separation to God is on his head. The word here translated “separation” (Hb. nezer) is also used of the high priest’s crown (Lev. 8:9). Both the priestly crown and the Nazirite’s uncut hair reminded other people of their dedication to God’s service. In this way the dedication of the Nazirites was a challenge to every Israelite to follow the Lord wholeheartedly.
NUMBERS—NOTE ON 6:13–20 Completion of a Nazirite Vow. When the period to which a Nazirite had dedicated himself was over, he had to bring three animal sacrifices (burnt, sin, and peace offerings; Lev. 1:10–13; 4:32–35; 3:6–11) and the customary accompanying grain and wine offerings (Lev. 2:4–13; Num. 15:1–10). Finally, the Nazirite shaved his head and burned his hair on the altar. His unshaven head marked his dedication to God, and by burning the hair he symbolically gave himself to God. The shoulder of the ram is given to the priest, in addition to his usual share of the sacrifice (the breast and the thigh; cf. Lev. 7:31–34).
NUMBERS—NOTE ON 6:21 Summary of the Law. above his Nazirite vow. If the ex-Nazirite had pledged to do more than keep the Nazirite abstention rules (6:3–7), he must fulfill those pledges too.
NUMBERS—NOTE ON 6:22–27 The Priestly Blessing. Placed here, this famous blessing shows that God’s will is to bless every Israelite, not just the Nazirites. But God’s blessing is mediated by the priests. The earliest archaeological discovery containing the covenantal name of God (Yahweh) in Jerusalem is a silver amulet containing this priestly blessing. It was found in a Judean tomb dating to the seventh or sixth century B.C.
NUMBERS—NOTE ON 6:24 The LORD bless you. God blesses by giving good harvests, peace, children, and his own presence (Lev. 26:3–13). keep. That is, “guard” and “protect.”
NUMBERS—NOTE ON 6:25 his face to shine upon you. God’s presence is like sunshine (Ps. 19:1–11). A shining face is a smiling face, a pledge of God’s good favor (Ps. 80:3, 7, 19).
NUMBERS—NOTE ON 6:26 The “countenance” is the face or the expression of one’s face. For God to lift up his countenance involves taking notice of and treating his people with favor. Peace (Hb. shalom) involves more than the English sense of “lack of war”; it means total well-being.
NUMBERS—NOTE ON 7:1–89 Offerings for the Tabernacle. On the day when Moses had finished setting up the tabernacle places these events a month before those described in chs. 1–6 (Ex. 40:2; Num. 1:1). If the opening chapters of Numbers had not been placed first, it would have been more difficult to grasp the significance of what is described in this chapter. Numbers 3–4 describes the duties of the priests and Levites; ch. 7 shows how the other tribes supported them. First, they supplied wagons and oxen to help the Levites carry the tabernacle. The Gershonites, carriers of the tabernacle curtains and hangings, were given two wagons and four oxen (4:25–26; 7:7). The Merarites—carriers of the poles, frames, and bases—were given four wagons and eight oxen (4:31–32; 7:8). The Kohathites, who carried the tabernacle furniture on shoulder poles, received none (v. 9).
NUMBERS—NOTE ON 7:10–88 On 12 successive days the chiefs of the 12 tribes (one chief per day) brought gifts to show their tribes’ support for the official worship. Each tribe gave exactly the same thing: one silver plate and one silver basin, each filled with flour mixed with oil. They also offered one golden dish … full of incense. The low weight (4 ounces [113 g]) of the dish makes commentators think it may have been more like a ladle or spoon. Then there were a variety of animals to keep the regular sacrifices going. The summary of all the donations in vv. 84–88 shows that the animals were not sacrificed immediately after they were offered but were kept for the appropriate occasion. The exact repetition of the donations of each tribe underlines that all the tribes were equally committed to supporting the tabernacle. It is also noteworthy that, as in chs. 1–4, the tribe of Judah takes the lead (see notes on 1:26–27; 2:1–34).
View this chart online at http://kindle.esvsb.org/c57
| Reference | Event | Date* | Event | Reference |
|---|---|---|---|---|
| Ex. 40:2 | Tabernacle set up | 1.1.2 | Tabernacle set up | Num. 7:1 |
| Lev. 1:1 | Laws from tabernacle begin | Offerings for altar begin | Num. 7:3 | |
| Lev. 8:1 | Ordination of priests begins | |||
| Lev. 9:1 | Ordination completed | 8.1.2 | ||
| Lev. 10:1–3 | Death of Nadab and Abihu | |||
| Lev. 24:10–23 | Blasphemer dies | |||
| 12.1.2 | Offerings for altar end | Num. 7:78 | ||
| Appointment of Levites | Num. 8:5 | |||
| 14.1.2 | Second Passover | Num. 9:2 | ||
| 1.2.2 | Census begins | Num. 1:1 | ||
| 14.2.2 | Delayed Passover | Num. 9:11 | ||
| 20.2.2 | Cloud moves | Num. 10:11 |
*The date formula is day.month.year. For example, 1.1.2 = the first day of the first month of the second year. All of these events occurred in the second year after the exodus. (For modern equivalents to the months see The Hebrew Calendar.)
NUMBERS—NOTE ON 7:89 This verse emphasizes the awesome responsibility of Moses, who often went into the tent of meeting to speak with the LORD, and who then heard the voice of God speaking to him, in order to receive and communicate God’s instructions for the people. This verse also reinforces the importance of the tabernacle, for it was there that Moses heard God speaking to him from between the two cherubim. For a description of the cherubim on the ark, see Ex. 25:10–22; see also The Ark of the Covenant.
View this chart online at http://kindle.esvsb.org/c58
| Day | Chief | Tribe |
|---|---|---|
| 1 | Nahshon | Judah |
| 2 | Nethanel | Issachar |
| 3 | Eliab | Zebulun |
| 4 | Elizur | Reuben |
| 5 | Shelumiel | Simeon |
| 6 | Eliasaph | Gad |
| 7 | Elishama | Ephraim |
| 8 | Gamaliel | Manasseh |
| 9 | Abidan | Benjamin |
| 10 | Ahiezer | Dan |
| 11 | Pagiel | Asher |
| 12 | Ahira | Naphtali |
NUMBERS—NOTE ON 8:1–4 The Lampstand. It is described more fully in Ex. 25:31–40, and its construction is explained in Ex. 37:17–24; see also The Golden Lampstand. This section gives instructions for its operation. The important point is that the seven lamps … give light in front of the lampstand, that is, that their light shines on the table opposite it in the tabernacle (see The Tabernacle Tent) on which are 12 flat loaves of bread symbolizing the 12 tribes of Israel (Ex. 25:23–30). Light reflects the glorious presence of God, so this arrangement of the furniture in the tabernacle is a reminder of God’s ongoing intention to bless the people of Israel (see notes on John 1:4–5; 8:12).
NUMBERS—NOTE ON 8:5–22 The Dedication of the Levites. Like the previous paragraph, this section tidies up points partially covered earlier. The duties of the Levites in transporting and guarding the tabernacle have already been covered in chs. 3–4. Now these verses explain how the Levites were inducted into these roles. The rites are not as elaborate as the ordination of the priests in Leviticus 8–9, probably because the Levites had lower status than the priests. Nevertheless, as this ceremony declares, the Levites had an important role to play. As explained earlier (Num. 3:40–43), the Levites substituted for the firstborn Israelites, and this point is repeated (8:16–18). By the Levites taking on this role, they are removing the risk of plague breaking out on the whole people (which would happen if an Israelite approached the sanctuary incorrectly; see v. 19). The ceremony involved several elements designed to cleanse the Levites: sprinkling with the water of purification (probably the liquid described in ch. 19), shaving the whole body, and washing their clothes (8:7). This cleansing process made them fit to be offered to God. The leaders of the congregation then laid hands on the Levites, symbolizing that the Levites are the representatives of the congregation (vv. 9–11). Then, like parts of a sacrifice, they are offered as a wave offering (v. 11). Parts of the peace offering were waved and then given to the priest (Lev. 7:28–34). “Sacrificial waving” is usually supposed to be a side-to-side movement, but how the Levites were “waved” is unclear. The ceremony was completed by offering two sacrifices (the burnt and sin offering) using bulls, the most valuable of sacrificial animals (Lev. 1:3–9; 4:1–21).
NUMBERS—NOTE ON 8:23–26 The Retirement of the Levites. At age 50 Levites were to retire from the duty of the service (i.e., the work involved in transporting the tabernacle) because carrying the tabernacle was too hard for older men. But they were allowed to continue to act as guards (vv. 25–26). In 4:23 it is said that Levites start their labor of carrying the tabernacle when they are 30 years old, but here they start at age 25 (8:24). The reason for the difference is unclear: maybe from the ages of 25 to 30 they were viewed as apprentices.
NUMBERS—NOTE ON 9:1–5 The Second Passover. The first Passover took place in Egypt just before the Israelites escaped. It was unique in that it occurred before the saving event of the exodus and the crossing of the Red Sea; all subsequent Passover celebrations recalled these momentous events, but inevitably many of the features of the first Passover were missing. So this Passover, celebrated a year later at Sinai, was the first of many that were essentially retrospective commemorations of the first Passover in Egypt. On the fourteenth day (vv. 3, 5). This places the celebration of the Passover between the events described in chs. 7–8 and the censuses of chs. 1–4. according to all its statutes (9:3). See Exodus 12–13, which both describes the original Egyptian Passover and gives many regulations about subsequent Passover celebrations.
NUMBERS—NOTE ON 9:6–14 The Delayed Passover. The regular Passover of the “first month” was carried out properly (v. 5), but some people could not join in because they were unclean through contact with a corpse. Death is one of the more potent sources of uncleanness (see ch. 19). As explained in ch. 5 (see notes there), uncleanness prevents those affected from living in the camp, let alone participating in worship. But failure to celebrate the Passover when one is able to do so is a serious sin, meriting being cut off (9:13). “Cut off” probably means dying suddenly and mysteriously as a divine punishment, though some interpreters think it sometimes may refer to excommunication from Israel or judicial execution. (For other offenses that merit this penalty, cf. Lev. 17:4, 9; 20:6, 18; Num. 15:30–31; 19:13.) Those affected by uncleanness were not required to celebrate the Passover at another time; nevertheless, they were allowed to keep it one month later than usual, following the standard procedures (9:11–12). if a stranger sojourns among you (v. 14). Resident aliens, though not obliged to keep the Passover, are welcome to observe it if they so desire. They are expected to observe the Sabbath and the Day of Atonement (Ex. 20:10; Lev. 16:29).
NUMBERS—NOTE ON 9:15–23 The Moving Cloud. The cloud of God’s presence had led the people out of Egypt to Mount Sinai (Ex. 13:21–22; 19:9, 16). This hymn-like passage celebrates the relationship between God and Israel (or at least what that relationship was like when Israel was in an obedient mood). Wherever and whenever the cloud moved, the people followed. At the command of the LORD they camped, and at the command of the LORD they set out (Num. 9:23). The people had to be ready for immediate departure on any day, and they had to follow the Lord every day until the cloud stopped—which required continual obedience to God’s visible guidance. (Notice, however, the disobedience of the people in Num. 14:1–4, when they refuse to “set out” to Canaan, and the disastrous consequences of their disobedience as seen in 14:11–45. But ch. 11 already shows that the people were not as full of faith as they should have been.)
NUMBERS—NOTE ON 9:15 the cloud covered the tabernacle. This visible evidence of God’s presence (cf. Ex. 40:34–38) could be seen by all Israel. In the evening it was like the appearance of fire until morning and thus it gave continual testimony, day and night, to God’s presence among his people.
NUMBERS—NOTE ON 10:1–10 The Silver Trumpets. How was Israel to move in step with the cloud of God’s presence? A large group of people needed to be marshaled, or else any movement was bound to be chaotic. So the primary purpose of the trumpets was to signal when the different tribes were to set out (see vv. 5–7). But they are also to be used to summon the congregation (v. 3) or the chiefs (v. 4). Their use in war and on the festival days is also prescribed (vv. 9–10). But blowing the trumpets was more than just a way of summoning the people to come to the tabernacle or to follow the cloud; it was a kind of prayer, a plea to God to remember his people and their needs, that you may be remembered before the LORD your God (v. 9; cf. v. 10). Two silver trumpets (v. 2), according to Josephus (Jewish Antiquities 3.291), were just over a foot in length and flared. They are pictured on Titus’s arch among the plunder he brought to Rome from Jerusalem. Two ways of blowing the trumpets are mentioned here: simply blowing (Num. 10:3–4, 7), and sounding an alarm (vv. 6–7). The difference is that blowing involves long notes, whereas sounding an alarm is done with staccato blasts. On the day of your gladness (v. 10) would include such occasions as festivals or victory celebrations after battle.
NUMBERS—NOTE ON 10:11–12:16 Marching from Sinai to Kadesh. As pointed out above, the book of Numbers alternates static sections devoted to law-giving and organization with travelogue. In chs. 10–12 Israel moves from the foot of Mount Sinai to Kadesh-barnea, an oasis on the southern border of Canaan. Initially all runs smoothly. “The cloud lifted … and the people of Israel set out” (10:11–12), just as 9:15–23 said they should. On the move, the people proceeded in the formation specified in ch. 2. The Judahite group of tribes headed the procession (10:13–16; cf. 2:1–9). They were followed by the Gershonite Levites with their two wagons loaded with the tabernacle curtains, and the Merarite Levites with four wagons loaded with poles and pegs (10:17; cf. 3:21–26, 33–37). These Levites preceded the Kohathites so that they could erect the tabernacle before the Kohathites arrived. Then the sacred furniture carried by the Kohathites could be installed immediately in the tabernacle (10:21). The Gershonites and Merarites were followed by the Reubenite tribes (10:18–20; cf. 2:10–16). Then right at the center of the procession came the most sacred items of tabernacle furniture, carried by the Kohathites (10:21; cf. 3:27–32). However, it appears that the ark itself went out in front of the whole procession (10:33); like the cloud, it symbolized and conveyed God’s presence and his guidance of his people. The rear of the procession was brought up by the Ephraimite and Danite groups of tribes (10:22–28; cf. 2:18–31).
NUMBERS—NOTE ON 10:11–28 Israel Strikes Camp at Sinai. The people of Israel have been at Sinai for almost a full year (see Ex. 19:1). Israel now leaves Sinai to begin its journey to the Promised Land under the guidance and direction of the shekinah glory (i.e., the dwelling glory cloud). This text describes the striking of the Israelite camp and the order of march of the tribes.
NUMBERS—NOTE ON 10:12 and the people of Israel set out by stages from the wilderness of Sinai. One would expect the people to have felt tremendous excitement, pride, joy, and safety in God’s protection when they set out in this great procession, with trumpets, banners, and, in the very front, the cloud of the presence of God himself. They were seeing dramatic evidence of the fulfillment of God’s promises to Abraham hundreds of years earlier. Sadly, however, they soon complain (ch. 11), rebel (ch. 14), and oppose Moses’ authority (ch. 16).
NUMBERS—NOTE ON 10:29–32 Request to Hobab to Accompany Israel. The relationship of Hobab and Reuel to Jethro (Ex. 3:1; 18:1–2) is uncertain. The least difficult solution is that Reuel and Jethro are alternative names of Moses’ father-in-law. This would make Hobab Moses’ brother-in-law. In Judg. 4:11 Hobab’s descendants are called Kenites, whereas here he is called a Midianite. Probably the Kenites were a subgroup of the Midianites. The LORD has promised good to Israel, that is, the land. I will depart to my own land and to my kindred. Hobab apparently rejects the offer of a share in Canaan (in stark contrast to Abraham’s response to God’s call; Gen. 12:1–4). It is not clear if Moses’ subsequent entreaty persuaded him to change his mind, for the text does not say. In Numbers 25 and 31 the Midianites are fierce enemies of Israel, but in Judg. 1:16 and 4:11 the Kenites are Israel’s allies, living in Canaan.
NUMBERS—NOTE ON 10:33–36 These verses describe the first three-day march from Sinai toward Kadesh led by the cloud and the ark. The repetition of three days emphasizes the short distance traveled; it does not imply the ark was separated from the main party by this distance. As the ark set out and rested (vv. 35–36), Moses expressed his confidence that God would bring Israel successfully into Canaan.
NUMBERS—NOTE ON 11:1–12:16 Three Protests. The whole people and their most senior figures complain about the difficulties of the journey to Canaan; by implication they are also complaining about Moses’ leadership and God’s promises. This pattern matches the problems of the journey from the Red Sea to Sinai. At that time, after a three-day trek, the people had complained about water, and now they complain again (Ex. 15:22–25; cf. Num. 10:33; 11:1–3). The next complaint is about food (Exodus 16; Num. 11:4–35). The final protest is about Moses’ leadership (Ex. 17:1–7; Numbers 12).
NUMBERS—NOTE ON 11:1–3 Taberah. This is just a general complaint by the people. In judgment, fire breaks out in the outlying parts of the camp (cf. Lev. 10:2; Num. 16:35). As on other occasions, Moses’ intercession halts God’s judgment (Ex. 32:11–14, 31–32; Num. 12:13–15; 14:11–25). Taberah means burning (esv footnote); like other place names in the Bible, it commemorates the events that occurred there.
NUMBERS—NOTE ON 11:4–35 Kibroth-hattaavah. The second popular protest concerns the manna that had been Israel’s food ever since it was provided on the way to Sinai (Exodus 16). On the surface, the protest is merely about the monotony of the diet; underlying the complaint, however, is a yearning for the pleasures of Egypt (Num. 11:4–5) and a rejection of God’s plans.
NUMBERS—NOTE ON 11:7 Bdellium is a pale yellow resin found in desert areas.
NUMBERS—NOTE ON 11:11–15 Moses can bear the complaining no more and protests to God about the burden of leading Israel by himself.
NUMBERS—NOTE ON 11:16–23 The Lord promises to meet Moses’ need for assistance and the people’s desire for an alternative to the manna. But God’s apparent concession to the popular appetite will in fact prove to be a judgment, because they were in effect saying, Why did we come out of Egypt? (v. 20).
NUMBERS—NOTE ON 11:24–30 Moses’ request for assistance is met as the Lord endows seventy elders with the gift of prophecy. Unlike Moses with his unique gift of prophecy (12:6–7), these elders prophesied only for a short time (they did not continue doing it), but this was enough to give them credibility as assistants to Moses. Their prophesying would have involved some kind of speaking under the influence of the Holy Spirit, showing their similarity to the prophet Moses (cf. notes on 1 Sam. 10:5; 1 Chron. 25:1–8). It is unclear whether or not Eldad and Medad were attached to the group of 70. In any case, they prophesied in a different place (in the camp), whereas the 70 had prophesied around the tent (Num. 11:24). This made their prophesying much more obvious to the other Israelites, which was a concern to Joshua (vv. 27–28). However, Moses’ prayer—Would that all the LORD’s people were prophets! (v. 29)—anticipates Joel’s vision of the “day of the LORD,” when “your sons and daughters shall prophesy” (Joel 2:28; cf. Acts 2:17). When this passage (like most of the OT) speaks of the work of the Spirit (Num. 11:17, 25–26), it is focusing primarily on the empowering of the Spirit for service to the people of God, more than an internal, personal experience.
NUMBERS—NOTE ON 11:31–34 Quail (small partridges) migrate north across the Sinai Peninsula in the spring and return in the fall, so although the Israelites had eaten some in the previous year (Ex. 16:13), these were not a regular dish. The migration of the second year was such that the Israelites were able to catch enormous quantities of quail: they were piled two cubits (3 feet or 0.9 m) high on the ground (Num. 11:31); thus anyone could collect at least ten homers (v. 32), roughly 60 bushels (480 dry gallons or 2,200 liters)! This greed was punished by a very great plague (v. 33). The form of the plague is unexplained, but it led to many deaths and the place being named Kibroth-hattaavah, “graves of craving” (v. 34).
NUMBERS—NOTE ON 12:1–16 The Uniqueness of Moses. After the protests of the people comes an even more painful challenge to Moses’ authority. His brother Aaron, the high priest, and his sister Miriam, a prophetess (Ex. 15:20), contest his unique position. Once again their initial remarks, concerning Moses’ Cushite wife, are only cover for their real complaint: Has the LORD … spoken only through Moses? (Num. 12:2).
NUMBERS—NOTE ON 12:1–2 Miriam and Aaron spoke against Moses. This represents a further challenge to Moses’ supreme authority, which has many points in common with the previous two challenges (cf. 11:1, 4–6, and 11:10). Cushite woman. Nothing is known about “the Cushite woman” beyond this brief mention. She may be the same person as Zipporah (Ex. 2:16–22), though she is usually described as a Midianite. Some texts, however, suggest Midian and Cushan are the same (see Hab. 3:7). Since Cush normally refers to ancient Ethiopia, most interpreters think that “the Cushite woman” probably was Moses’ second wife, and that she came from Ethiopia. This leads some commentators to suggest that racial or ethnic prejudice may have been involved, the objection being to someone of African descent. In any case it becomes clear that Miriam and Aaron’s objection to “the Cushite woman” was a pretense, and that the real issue was their challenge to Moses’ supreme authority.
NUMBERS—NOTE ON 12:3–4 very meek. The Hebrew term here translated “meek” (Hb. ‘anaw) is more often translated “humble, poor.” The focus is more on Moses’ attitude than on his demeanor. Some have argued that Moses could not have written in this way about himself, thereby challenging Moses’ authorship of Numbers. It is clear, however, that the inclusion of this description of Moses’ character is both accurate and necessary for understanding the account. On the face of the earth indicates that Moses was highly respected, certainly by Pharaoh and the people of Egypt, but also when he encountered other peoples during the 40 years in the wilderness (e.g., the defeat of the Amorites, 21:21–35; and Balaam and the dread of the Moabites, chs. 22–24). Here Moses relies on divine vindication rather than defending himself. Vindication comes quickly, as all three (Miriam, Aaron, and Moses) are summoned by God, who then points out Moses’ unique qualities, as seen in the 11-line poem in 12:6–8. Christian readers may see in this description of Moses’ unique mediating role a foreshadowing of Christ, the prophet greater than Moses (cf. Deut. 18:15; Acts 3:22; 7:37).
NUMBERS—NOTE ON 12:6–8 This sets Moses apart from the ordinary prophets, who receive their revelations in vision and dream (which thus involves much more imagery). By contrast, God speaks to Moses mouth to mouth (v. 8; that is, as one person facing another and conversing; cf. Ex. 33:11), which implies verbal communication, often extensive, as well as extended dialogue between God and Moses. He is faithful in all my house (Num. 12:7). In other words, he is like the trusted manager of a man’s household, such as was Eliezer or Joseph (Gen. 24:2; 39:4). He is someone with whom the owner speaks directly and explicitly, not in riddles (Num. 12:8). the form of the LORD (v. 8). “Form” (Hb. temunah) is sometimes translated “likeness” (e.g., Ex. 20:4). At Sinai, Israel did not see God’s likeness but only heard his voice (Deut. 4:12, 15). It is not entirely clear how seeing God’s form or likeness differs from seeing his face (cf. Ex. 33:18–23), but it apparently involved a less intensive kind of vision. The point here is that Moses was allowed to see what most ordinary believers must wait for their death to see (Ps. 17:15). Why then were you not afraid to speak against my servant Moses? To oppose Moses, whom God had put in this position, was also to oppose God himself.
NUMBERS—NOTE ON 12:9–12 Moses’ unique access to God should have been evident all along to Miriam and Aaron; their obtuseness prompts the anger of God. leprous, like snow. Biblical “leprosy” covers a variety of skin conditions, characterized by sores and peeling skin (see note on Lev. 13:1–59). The flakiness of Miriam’s skin, not necessarily its whiteness, causes her affliction to be compared to snow and the skin of a stillborn child (Num. 12:12).
NUMBERS—NOTE ON 12:13–16 As final proof of Moses’ status, his prayer for his sister’s healing is immediately answered. But like other healed “lepers,” she must be shut outside the camp seven days before being readmitted (see Lev. 14:1–9; Num. 5:2). This punishment is justified by comparison with family custom, where a child must be disciplined for shaming her father (12:14; see Deut. 25:9 for the shame of spitting).
NUMBERS—NOTE ON 13:1–19:22 Forty Years near Kadesh. The central section of the book of Numbers brings together events spanning 40 years, when the Israelites lived in and near Kadesh-barnea. Kadesh is a large oasis about 50 miles (80 km) southwest of Beersheba (see map). It marked the southern limit of the land of Canaan, according to 34:4. So when Israel reached there, they were on the verge of entering the Promised Land. But as a result of the rebellion prompted by the spies’ negative reports, God punished the people by making them wait 40 years to enter the land. A few important episodes from this period are recounted in chs. 13–19.
NUMBERS—NOTE ON 13:1–14:45 The Mission of the Spies and the National Rebellion. The significance of this episode is indicated by its length. It stands alongside the golden calf episode (Exodus 32–34) as one of the two great apostasies of the wilderness wanderings. On the former occasion, Israel broke the first two commandments (Ex. 20:3–6) and the Lord threatened to annihilate them and create a new people from Moses’ descendants (Ex. 32:9–10). Only Moses’ intercession persuaded God to relent (Ex. 32:11–14). This time the people turn their backs on the Promised Land and propose returning to Egypt. Again the Lord threatens their destruction, which is averted only by Moses’ intercession.
NUMBERS—NOTE ON 13:1–16 Spies Sent Out. Twelve tribal leaders are selected to go from Paran to “spy out the land of Canaan” (v. 2) and to bring back a report concerning the quality of the land and the morale of its inhabitants, probably with the intention of strengthening the faith of the Israelites.
NUMBERS—NOTE ON 13:2 Note the reminder that the land has been promised by God.
When the Israelites first arrived at Kadesh-barnea, Moses dispatched 12 spies to scout out the Promised Land of Canaan. For 40 days the spies traveled throughout Canaan, from the Negeb to Rehob and back again—a distance of over 500 miles (805 km).
NUMBERS—NOTE ON 13:4–16 This list of tribal leaders differs from that in chs. 1–2; perhaps younger, more energetic leaders were needed for the spying mission. In 13:16, Hoshea (“he saves”) is renamed Joshua (“Yahweh saves”), anticipating the faith he shows in 14:6.
NUMBERS—NOTE ON 13:17–24 Mission Accomplished. The spies cover some 220 miles (354 km) from the Negeb, the arid region south of Beersheba, right up to the north, Rehob, near Lebo-hamath, about 47 miles (76 km) north of Damascus (v. 21).
NUMBERS—NOTE ON 13:20 Season of the first ripe grapes, i.e., late July.
NUMBERS—NOTE ON 13:22 Hebron is about 20 miles (32 km) south of Jerusalem. Theologically it is very significant as the burial place of the patriarchs and their wives (e.g., Genesis 23) and the place where God had promised the land to Abraham forever (Gen. 17:8). the descendants of Anak. Anak in Hebrew (‘anaq) means “neck,” and the Anakim were famous for their height (see Num. 13:33; Deut. 2:21; 9:2). Zoan is Tanis, in the Nile delta. It was the capital of Egypt in the time of the Israelite monarchy, but this verse must be referring to its earlier history. Tanis was founded in the early second millennium B.C., and excavations at Hebron demonstrate that the first fortified city dates to the Middle Bronze II period (c. 2000–1750 B.C.). The correspondence of dating is striking.
NUMBERS—NOTE ON 13:23 Eshcol (“cluster” in Hb.) cannot be precisely located, but grapes grow well in the Hebron area.
NUMBERS—NOTE ON 13:25–33 The Spies’ Report of Their Mission. This report covers the same ground as the narration in vv. 17–24. But whereas the latter is straightforward and factual, the spies’ account is lurid and exaggerated, calculated to dismay the hearers. Notice the description of the cities as fortified and very large (v. 28), and the long list of inhabitants (vv. 28–29). Archaeological excavation has confirmed that Canaanite cities of the Late Bronze Age were large and heavily defended. For example, the city of Hazor consisted of an upper city of 26 acres and a lower city of 160 acres. Estimates put the population at 40,000. Its defense walls were massively built of stone and mud brick; some of the walls measured as wide as 24 feet (7.3 m). The spies claim that the land devours its inhabitants (v. 32) and, to cap it off, that the tall Anakites are descended from the Nephilim (see note on Gen. 6:4) and therefore must be quite invincible. (Given the exaggerated tone of the spies’ account, their reference to Nephilim is most likely an expression of their fear and an excuse for their disobedience, rather than an accurate statement indicating that the Nephilim were still living after the flood.) Scholars generally accept that the location of Kadesh is modern Tell ‘Ain el-Qudeirat. This site, however, has revealed no remains before the tenth century B.C. This lack of evidence may be explained in a number of ways: (1) the identification may be incorrect; (2) earlier remains may not have been discovered yet; or (3) groups on the move like the Israelites may have left no remains to be discovered.
NUMBERS—NOTE ON 13:31 We are not able to go up against the people, for they are stronger than we are. This statement reflects lack of faith in the Lord, for the spies are evaluating the situation only from a human perspective. As a result, they have no courage. By contrast, trust in the Lord would produce genuine courage, as it does when the people of Israel are given a second opportunity to enter and conquer the Promised Land after 40 years of wandering in the wilderness (cf. Josh. 1:5–9).
NUMBERS—NOTE ON 14:1–12 The People’s Reaction. The people react very strongly to this pessimistic view of their prospects. Their comments challenge both God’s purposes and his power. God had promised them the land, but they dismiss it as impossible and suggest choosing a new leader to bring them back to Egypt (vv. 1–4).
NUMBERS—NOTE ON 14:6–9 Joshua and Caleb rightly term the popular reaction as rebellion against the LORD and urge them to have faith in God’s power to bring them into the land (v. 9). For this they are threatened with stoning (v. 10), a form of execution prescribed for apostates (Lev. 20:2, 27; 24:23; Num. 15:36; Deut. 13:10).
NUMBERS—NOTE ON 14:6 tore their clothes. A typical sign of grief (Gen. 37:29, 34).
NUMBERS—NOTE ON 14:8 If the LORD delights in us, he will bring us into this land and give it to us. This statement from Joshua and Caleb stands in stark contrast to the cowardly statement from the other spies in 13:31. God’s subsequent blessing on Joshua and Caleb (see 14:30, 38; 26:65) shows his approval of their faith.
NUMBERS—NOTE ON 14:11–12 The gravity of the sin is marked by God’s proposal to destroy the nation and start again with Moses. A similar threat was made in Ex. 32:10.
NUMBERS—NOTE ON 14:13–19 Moses’ Plea for Forgiveness. Moses prays here, as he did after the making of the golden calf (Exodus 32), acting, as often in the Pentateuch, as a covenant mediator (cf. Num. 12:3–4). He points out that, were God to fulfill his threat to annihilate Israel, the nations would say that the LORD was not able to bring this people into the land (cf. Ex. 32:12). He reminds God that he promised Abraham that his descendants would inherit the land (cf. Ex. 32:13), and finally he quotes God’s own description of his character to prove that he ought to forgive (Ex. 34:6–7; Num. 14:18–19).
NUMBERS—NOTE ON 14:20–35 God’s Response to Moses’ Prayer. God’s response is somewhat surprising. On the one hand, he declares: I have pardoned, according to your word (i.e., he has drawn back from destroying Israel immediately). But that does not mean they can go ahead with their planned entry to Canaan. In fact, the disobedient Israelites will get what they asked for. They wanted to return to Egypt (v. 3); they are told to go into the wilderness by the Red Sea (v. 25). They said they did not want to enter the land because they would die there (vv. 2–3); they are told they will never enter it, but die in the wilderness (vv. 27–38). They feared that their little ones … would become a prey (see v. 3); but it is the children who in 40 years’ time will enter the land (v. 31).
NUMBERS—NOTE ON 14:21 all the earth shall be filled with the glory of the LORD. God’s purposes will not be defeated by human failure; he will certainly fulfill them. (See notes on Ps. 72:18–20; Isa. 6:3.)
NUMBERS—NOTE ON 14:29 All those twenty years old and upward are sentenced to die in the wilderness, because it was those over 20 who had been enrolled to fight (see 1:3) but had refused.
NUMBERS—NOTE ON 14:36–38 Death of the Faithless Spies. Though all the adult Israelites were warned that they would die in the wilderness, the 10 faithless spies, who had incited the national apostasy, “died by plague” (v. 37; ironically, this uses one of the same Hebrew words used with reference to the Egyptian plagues—Hb. maggepah, “plague”; cf. Ex. 9:14). A similar fate befell many of those involved in the idolatry of the golden calf (Ex. 32:35). The story of the spies illustrates an important principle: when God forgives sin, he does not always eliminate the consequences of sin. In the case of Israel, God’s forgiveness meant that it remained the people of God, in a corporate sense. The covenant made at Sinai—that the Lord would be their God and that Israel would be his people—was maintained. Yet the people still suffered for their sin: they did not enter Canaan, but died in the wilderness.
NUMBERS—NOTE ON 14:36–37 the men who brought up a bad report of the land … died by plague before the LORD. These men are prime examples of unbelief within the covenant people, and must be removed (see note on Isa. 1:24–28). Thus God judged the leaders (who “died by the plague before the LORD”) because of the disastrous effect of their bad report (it made all the congregation grumble against Moses)—a dramatic reminder of the principle that God requires a higher level of accountability for those in leadership.
NUMBERS—NOTE ON 14:39–45 An Unsuccessful Attempt at Conquest. Despite the death of the spies, and despite Moses telling the people that they must die in the wilderness and not enter the land, they attempt a conquest. Their defeat, ironically at the hands of the Amalekites and Canaanites (cf. 13:29), fulfills Moses’ warning.
NUMBERS—NOTE ON 14:45 Then the Amalekites and the Canaanites … came down and defeated them. In disobeying Moses’ command (vv. 41–43), the Israelites “presume” (v. 44) to take matters into their own hands. Rather than accomplishing God’s purposes, they encounter his judgment. Hormah (Hb. meaning “Destruction”; see 21:3) is a village on the southern border of Canaan (Josh. 15:30).
After the Lord had condemned the people for refusing to enter Canaan, a group of Israelites changed their mind and tried to go up, even though neither Moses nor the ark of the covenant went with them. When they reached the hill country, they were beaten back by the Amalekites and Canaanites, who chased them all the way to Hormah.
NUMBERS—NOTE ON 15:1–41 The Law-giving at Kadesh. At each place where Israel encamped for a long time, laws were given: at Sinai (Exodus 20—Numbers 9), Kadesh (Numbers 15), and the plains of Moab (Numbers 28–36). The Kadesh laws are the briefest and are mainly clarifications of the Sinai laws.
NUMBERS—NOTE ON 15:1–16 Meal, Oil, and Wine to Accompany Sacrifice. Leviticus 1–7, which explains how each type of sacrifice is to be conducted, does not explain that burnt offerings (Leviticus 1) and peace offerings (Leviticus 3) must be accompanied by appropriate quantities of meal, oil, and wine. This may be because such materials were not available in the wilderness. But when you come into the land (Num. 15:2), the situation will be different. Then these other products will be available and (along with animal sacrifices) must be offered to God. The imagery of sacrifice is drawn from that of a meal: the worshiper must act as the generous host and give to God all that he would give an important guest (Gen. 18:1–8). It was not that God needed food, but these gifts showed the worshiper’s devotion (Ps. 50:12–15). The giving of these laws at this point is very telling. The entry into Canaan has just been delayed 40 years, and an attempt to enter has failed (Num. 14:20–45), so the question could be asked: would Israel ever enter the Promised Land? These laws emphatically answer yes. It is not a question of if they will enter the land, but rather when they will come in. In this way the laws reaffirm the land promise. Further, the continuing instructions show that God has indeed retained Israel as his people (see note on 14:36–38). But more than that, the laws are an assurance that their harvests in the land would be abundant, as they stipulate that large quantities must be offered with each animal. The sacrifice of a lamb must be accompanied by about half a gallon (1.9 liters) of flour, a quart (0.95 liters) of oil, and a quart (0.95 liters) of wine (15:4–5). At least double quantities are needed for a bull (vv. 8–10). Verses 14–16 allow Gentile immigrants to offer sacrifices, as long as they follow the same rules as the Israelites.
NUMBERS—NOTE ON 15:17–21 The Dough Offering. The book of Leviticus (19:24–25; 23:10–11) insists that the firstfruits of the crops must be given to God. This principle is now extended to baking. The first dough is given to the priests. Observant Jews today still remember this rule when they bake, by throwing a small lump of dough into the fire.
NUMBERS—NOTE ON 15:22–31 Sacrifices for Unintentional Sins. Sins by mistake (i.e., unpremeditated sins, or sins done when the person did not know the action was sinful; cf. Lev. 4:1–5:13) may be atoned for by offering a sin offering.
NUMBERS—NOTE ON 15:22–26 These verses recall the rule for a sin of the congregation (cf. Lev. 4:13–21).
NUMBERS—NOTE ON 15:27–29 This is the rule for an individual (one person, cf. Lev. 4:27–35). Minor changes from Leviticus are introduced (e.g., the congregation must offer a bull and a goat, not just a bull, while the individual may offer only a female goat a year old, not a lamb). The reason for these changes is unclear. The fact that a sacrifice must be given even for the person who makes a mistake, or who sins unintentionally, implies that such sin still requires atonement, though it is not counted to be as serious as willful sin. An immigrant (the stranger who sojourns among them, Num. 15:29) may also seek atonement for unintentional sin (see also vv. 14–16).
NUMBERS—NOTE ON 15:30–31 Sins committed with a high hand must refer to deliberate, intentional sins, since these are contrasted with unintentional sins (vv. 22, 24, 27). A “high hand” suggests lifting up a hand in defiance against God, and such a sin cannot be atoned for (see Heb. 10:26–30). Those who sin consciously and deliberately shall be cut off (i.e., die suddenly and mysteriously as punishment from God; see Gen. 17:14; Ex. 12:15; 31:14; Num. 9:13 and note on 9:6–14).
NUMBERS—NOTE ON 15:32–36 A Sabbathbreaker Executed. This seems to be a case of sinning “with a high hand”—and publicly, too—so that the offender is actually executed, not just left to be “cut off” (cf. vv. 30–31), which applied only when the offender escaped human detection. In this case it is clear that the man has sinned, since all work on the Sabbath is prohibited (Ex. 20:10), including lighting a fire (Ex. 35:3). However, in this case the people did not know what his punishment should be: it had not been made clear what should be done to him (Num. 15:34). The mode of his execution underlines the importance of observing the Sabbath.
NUMBERS—NOTE ON 15:37–41 Tassels on Clothes. In the ancient world, tassels were worn by nobles and other high-class people. In Israel they are to be worn by everyone as a mark of their status as the chosen people. Blue was used in the tabernacle curtains and in the priests’ vestments (Ex. 26:31; 28:31). So the blue threads reminded the Israelites that they were “a kingdom of priests and a holy nation” (Ex. 19:6). This meant they had to remember and do all my commandments (Num. 15:40). In particular, they had to avoid the mistake of the spies of following after your own heart (v. 39). There is a play on words with the expression to follow, for this verb (Hb. tur) means both “to spy” and “to follow,” and thus alludes to the danger found in following their own whims rather than being absolutely loyal to the divine commandments. It seems that tassels were part of Jesus’ clothing in observance of this requirement and that the “fringes” touched for healing by the sick in Matthew’s Gospel would have been “tassels,” since the same Greek word used for “tassel” in the Septuagint is also used in Matthew (Gk. kraspedon, “tassel” or “fringe”; see Matt. 9:20; 14:36).
NUMBERS—NOTE ON 16:1–50 The Rebellion of Korah, Dathan, and Abiram. This story heads a section concerned with demonstrating the privileges and mediatorial role of the priesthood. It begins with Korah overemphasizing one truth to the exclusion of others (which is what heretics and founders of cults commonly do). He claims that since “all in the congregation are holy,” all have equal access to God (v. 3). As a result, he and his followers demand that they should have all the privileges of priests, to enter God’s presence in the tabernacle itself. But God judged them swiftly, and the final episode ends with all the people crying out in fear, “we perish,” and, “Everyone who comes near … to the tabernacle … shall die” (17:12, 13). They have learned that only the priests may approach the tabernacle, and this protects the rest of the nation from death. This is outlined in the laws of ch. 18, which explain how the tribe of Levi has this vital role (18:1–7), and that the tithes and sacrificial portions that they receive are a reward for their important and dangerous service (18:8–32).
NUMBERS—NOTE ON 16:1–15 The Complaints of Korah, Dathan, and Abiram. After the leaders of the revolt are introduced (vv. 1–2), Korah targets his complaint against Aaron’s high priesthood (vv. 3–11), and then the scene switches to Dathan and Abiram, who grumble about leaving the comforts of Egypt for death in the wilderness (vv. 12–15).
NUMBERS—NOTE ON 16:1 Korah was a Levite (but not a priest) from the Kohathite clan. They camped near the tribe of Reuben (2:10–11; 3:29), from which the other leaders (Dathan, Abiram, and On) came. This could explain their collaboration. On is not mentioned later in the story.
NUMBERS—NOTE ON 16:3 The claim that all … are holy could be based on the repeated call in the law to be holy (e.g., Lev. 11:45; 19:2; Num. 15:40). But this ethical holiness is not identical with priestly holiness, which confers the right to approach God in the offering of sacrifice and incense. When the Kohathites claim that Moses and Aaron exalt themselves, they show that they have missed the point, not understanding that the priesthood is a matter of God’s own appointment (cf. Heb. 5:4).
NUMBERS—NOTE ON 16:8–11 The Levites already enjoy great privileges in serving in the tabernacle, so they should not seek the priesthood also (v. 10).
NUMBERS—NOTE ON 16:12–15 The Reubenite complaint is somewhat different from Korah’s. The Reubenites object to dying in the wilderness instead of in Canaan or Egypt. This is rebellion against God’s will and purpose akin to that provoked by the spies, who died in a plague (14:37). The complainers here will perish in even more spectacular fashion.
NUMBERS—NOTE ON 16:15 I have not taken one donkey from them. As Samuel would do later (see 1 Sam. 12:3–5), Moses professes that he is innocent of misusing his office for personal gain (see notes on 1 Sam. 8:3; 8:14–15; 12:3–6).
NUMBERS—NOTE ON 16:16–19, 35–40 The Death of the Kohathite Supporters of Korah. For a similar judgment on the unauthorized offering of incense, see Lev. 10:1–3.
NUMBERS—NOTE ON 16:20–34 The Death of the Ringleaders and Their Families. And the earth opened its mouth and swallowed them up. God executes swift judgment on those who thought they could assume the privileges of priesthood for themselves. Sheol (v. 33) is the place of the dead, often pictured as being under the earth (Gen. 37:35; Ps. 6:5; 9:17; Isa. 14:9–20).
NUMBERS—NOTE ON 16:24 Get away from the dwelling of Korah, Dathan, and Abiram. This ominous warning builds suspense among the entire people of Israel, and especially among these three men and their families. God is preparing to punish them and affirm the leadership of Moses in a dramatic, public way.
NUMBERS—NOTE ON 16:33 and the earth closed over them. The judgment from God was swift and absolute. The form in which the judgment occurred also may have given a symbolic hint of their future condition, away from the presence of the Lord.
NUMBERS—NOTE ON 16:35 fire came out from the LORD and consumed the 250 men. See note on v. 33. God brings swift judgment, showing that no one should presume to come before his presence without God’s own authorization (but cf. Heb. 10:19 with regard to believers in the new covenant).
NUMBERS—NOTE ON 16:39–40 A covering for the altar is mentioned in Ex. 38:2. This new one may have replaced or been put on top of the old one. It served as a reminder that no outsider … should draw near to burn incense.
NUMBERS—NOTE ON 16:41–50 Judgment Averted by Aaron. If the previous episode showed that non-priests offering incense provoked divine judgment, then this one shows that priests are indeed appointed to minister atonement. The plague provoked by the protest of all the congregation was stopped by Aaron holding a censer and standing between the dead and the living (v. 48).
NUMBERS—NOTE ON 17:1–13 Aaron’s Blossoming Staff. This experiment is a symbolic reenactment of the Korah episode, which showed who had the right to approach God (16:5). The chief of each tribe puts his staff in front of the ark for a night to see what will happen to it. Nothing happened to the staffs, except for Aaron’s, which “produced blossoms” and “bore ripe almonds” (17:8) overnight (hence miraculously). It may well be that flowering almonds are significant. Their white blossoms symbolize purity, holiness, and God himself, which are all associated with the priesthood.
NUMBERS—NOTE ON 17:6 The twelve staffs probably do not include Aaron’s. There are 12 secular tribes in chs. 1 and 7, so Aaron’s staff brings the number up to 13.
NUMBERS—NOTE ON 17:10 The miraculous staff was kept in the ark (which seems to be what before the testimony is meant by) as a sign and a warning (cf. note on Heb. 9:4).
NUMBERS—NOTE ON 17:12–13 The miracle of Aaron’s staff seems to have finally convinced the people about the status of the priests and prepares the way for a statement of the priestly tribe’s rights and privileges in ch. 18. The mediatorial role of the Aaronite high priests foreshadows the even greater role of Christ, the ultimate high priest (Hebrews 4–10).
NUMBERS—NOTE ON 18:1–32 Duties and Privileges of Priests and Levites. The preceding events have demonstrated the necessity of properly appointed mediators between God and Israel, if the nation’s sins are not to lead to her destruction. This chapter sums up the duties of the priests (cf. Lev. 10:8–11) and Levites, and lays down the rewards that they are to receive for their service. Aaron’s special status is underlined by God speaking directly to him (Num. 18:1, 8). Usually in Numbers God speaks to Moses, who then passes on his instruction to the appropriate people.
NUMBERS—NOTE ON 18:1–7 Guard Duties in and around the Tabernacle. In general, the priests, as the descendants of Aaron, must guard the interior of the tabernacle (vv. 5–7), and the Levites must guard its exterior (vv. 3–4). This is to prevent intrusion by any outsider (i.e., unauthorized person), who is to be executed if caught (vv. 4, 7). If a Levite should trespass into the area guarded by the priests, both Levite and priest will die (v. 3). These rigorous measures are designed that there may never again be wrath on the people of Israel (v. 5). In the future, the risk of divine judgment is limited to the priests and Levites, who bear iniquity connected with your priesthood (v. 1).
NUMBERS—NOTE ON 18:8–20 The Priests’ Income. The income of priests is derived from the sacrifices and similar offerings. Most of the privileges listed here are mentioned elsewhere in the law, but here the rights are all brought together. First, there are the parts of those sacrifices that only priests could eat: the cereal, sin, and guilt offerings (vv. 8–10). Second are those sacrifices and other offerings that all clean members of the priestly families could eat (vv. 11–19). These include parts of the peace offerings (v. 11), firstfruits of the harvest (vv. 12–13), and firstborn animals (vv. 17–18). Firstborn humans and unclean animals cannot be sacrificed but instead must be redeemed. That means the parents must give five shekels for their firstborn son (v. 16; see also Ex. 13:1–2, 11–16).
NUMBERS—NOTE ON 18:19 Covenant of salt forever indicates a permanent and inviolable principle (cf. 2 Chron. 13:5). The significance of salt may be its qualities as a lasting preservative, well known throughout the ancient Near East, or its use as a seasoning of food, which would point to a shared meal between the two parties of the covenant as symbolic of their friendship and the binding nature of their agreement.
NUMBERS—NOTE ON 18:21–24 The Levites’ Income. The income of the Levites comes from the tithe given by the other tribes. It is their reward for (1) their transporting of the tabernacle, (2) their service in the tent of meeting (v. 21), and (3) their shouldering the risk associated with holy things, so that the people of Israel do not come near … and die (v. 22). It also compensates them for having no inheritance among the people of Israel (vv. 23–24); that is, unlike other tribes, they had no tribal territory, only 48 cities scattered through the land (35:1–8). “I am your portion and your inheritance among the people of Israel” (18:20; cf. Deut. 10:9). Their tribal “inheritance” is not an allocation of land but their task of serving at the sanctuary for the sake of the people. The Levites do not need an allocation of tribal land because their service in the presence of the Lord, and the tithe of the people of Israel, is their more-than-sufficient inheritance.
NUMBERS—NOTE ON 18:25–32 The Tithe of the Tithe. The Levites had to give a tenth of their income to the priests. Indeed, as God’s representatives the priests were to receive the best tenth of the tithe (vv. 29–30; cf. Lev. 22:18–25; Mal. 1:6–14; 3:6–10).
NUMBERS—NOTE ON 19:1–22 Cleansing from Death. Life and death are the two poles of existence inside and outside the Bible. Holiness, God, and life are associated in Scripture, whereas uncleanness, sin, and death also belong together (see chart). Human corpses caused the gravest kind of pollution under the Mosaic system, affecting all who approached them. Thus those who have contact with the dead must keep away from the sanctuary and undergo cleansing. This rite is designed to provide ritual cleansing for all who have been near or touched corpses. This is especially relevant here in view of the numerous deaths reported in the preceding chapters (14:37; 15:36; 16:32, 35, 49) and those that follow (20:1, 28; 21:6, 35; 25:9; 31:7).
NUMBERS—NOTE ON 19:1–10 The Recipe for Producing the Cleansing Ash. a red heifer without defect … on which a yoke has never come (v. 2). Its youth shows its fullness of life, while its redness speaks of blood, the most effective agent of atonement. The redness of cedarwood and scarlet (v. 6) may also be significant. Hyssop (v. 6) is also used for cleansing (Ps. 51:7). The same ingredients are used in the cleansing of a leper (Lev. 14:4). The ashes are described as a sin offering (Num. 19:9), an offering designed to cleanse both the sanctuary and the worshiper (see Leviticus 4). Those engaged in making this cleansing ash paradoxically incur a mild uncleanness themselves (Num. 19:7–8, 10; see also v. 21).
NUMBERS—NOTE ON 19:11–22 The Cleansing Procedure. The process of the cleansing ash (see note on vv. 1–10) has two phases: it involves sprinkling water (with some ash in it) on the affected person or tent on the third day after contamination and also on the seventh day. On the seventh day he must also bathe himself and wash his clothes. The sprinkling does not have to be done by a priest, just a clean person (vv. 18–19). Failure to carry out this rite is serious: it defiles the tabernacle, and that person shall be cut off (i.e., die; see notes on 9:6–14; 15:30–31; see also 19:13, 20). Hebrews 9:13–14 notes that the blood of Christ is even more effective in its cleansing power: it will purify the conscience from dead works to serve the living God. These regulations were intended for Israel; now that Christ has come, Christians do not need purification rites such as these.
NUMBERS—NOTE ON 20:1–21:35 Marching from Kadesh to the Plains of Moab. After a long time (nearly 40 years) of aimless wandering in the wilderness, Israel is ready to move and enter the Land of Promise. In this section one may see parallels with the earlier journeys from the Red Sea to Sinai and from Sinai to Kadesh (Exodus 13–19; Numbers 11–12). Most of the older generation have died out, and the younger ones are now taking over. Though not perfect, the younger generation are not so harsh in their complaints, nor do they show their fathers’ readiness to contend against the leaders of the nation. Now it is those leaders—Moses and Aaron—who make the most serious mistakes.
NUMBERS—NOTE ON 20:1 Regrouping at Kadesh. Kadesh was last mentioned in 13:26, when the spies returned. The wilderness of Zin was the area first traversed by the spies (13:21), so it is just north of Kadesh. in the first month. The year is not mentioned, but according to 33:38, Aaron died in the fortieth year after the exodus, and this would fit here. The death of Miriam is a watershed. She was the sister of Moses, the preserver of his life (Ex. 2:4–8), and a prophetess (Ex. 15:20–21). She was clearly the leading woman of Israel (Numbers 12). It has often been noted that the leading woman of the NT was also called Miriam (English, “Mary”).
NUMBERS—NOTE ON 20:2–13 Rebellion at Meribah. Complaints about lack of water characterized the journey from the Red Sea to Sinai (Ex. 15:22–27; 17:1–7), and now they occur again. In both situations Moses struck the rock with his staff. This is what he had been told to do in Ex. 17:6, but on this second occasion he had been told to speak to the rock (Num. 20:8). This deviation from carrying out God’s instruction led to Moses’ being condemned not to bring this assembly into the land (v. 12). Since this seems like a minor error, it has been suggested that it was Moses’ anger (see v. 10) to which God took exception. But v. 12 seems to make it clear that it was carelessness in attending to God’s command that was the real issue: Because you did not believe in me, to uphold me as holy in the eyes of the people. As the prime mediators of God’s laws to Israel, Moses and Aaron had to be exemplary in their obedience. Their failure to follow the divine instruction exactly led to their forfeiting their right to enter Canaan. Some have suggested that another factor was involved: since God had told Moses in the earlier incident, “I will stand before you there on the rock” (Ex. 17:6), Moses should have known that God was present here on the rock as well; therefore Moses’ speaking to the rock (Num. 20:8) would be actually speaking to God, and therefore when Moses struck the rock with his staff twice (v. 11), it was a serious manifestation of anger against God, and it is not surprising that God punished Moses severely (cf. note on 1 Cor. 10:3–4). Others hold that the emphasis here is on the difference between what God commanded and what Moses did; usually Moses did just what God commanded him, but not here. It was similar carelessness by Aaron’s sons that led to their death in Lev. 10:1–3. The phraseology of Num. 20:12 also echoes that of the spy story, where God complains, “How long will they not believe in me?” (14:11). The people’s unbelief led to their exclusion from the land; so did Aaron’s and Moses’ unbelief. Meribah means “quarreling.” In Ex. 17:7, Rephidim was also nicknamed Meribah (see also Ps. 95:8).
NUMBERS—NOTE ON 20:14–21 Encounter with Edom. According to Gen. 25:24–26, Edom (Esau) was the twin brother of Jacob (Israel). This made the Edomites the people with whom Israel felt greatest affinity. Yet the history of Israelite/Edomite relations is one of tension, if not bitter hostility, as this story illustrates. Note the form of address: your brother Israel (Num. 20:14).
NUMBERS—NOTE ON 20:16 Kadesh, a city on the edge of your territory. In the second millennium B.C., Edom’s main settlements were southeast of the Dead Sea, whereas Kadesh-barnea is a long way west of there, in northern Sinai. This suggests either that the Edomites were living west of the Dead Sea, or that another Kadesh is meant instead of Kadesh-barnea.
NUMBERS—NOTE ON 20:17–21 The King’s Highway is the main trade route from Damascus to Arabia, passing through the Edomite heartlands on the high hills southeast of the Dead Sea. Israel wanted to travel along this road from south to north to bring them to the northern edge of the Dead Sea. Thwarted by the Edomites, Israel turned away, apparently making their way south toward the Gulf of Aqaba (21:4) and then northward through the wilderness east of the King’s Highway (see Deut. 2:1–8).
NUMBERS—NOTE ON 20:22–29 The Death of Aaron. Aaron’s death fulfills the judgment pronounced on him and Moses in v. 12, namely, that they would not live to enter Canaan. Moses prepares to die in 27:12–23, but his death is not reported until Deuteronomy 34.
NUMBERS—NOTE ON 20:22–23 The location of Mount Hor is uncertain; it is probably somewhere north of the Gulf of Aqaba, if that is where the border … of Edom ran. “The Mount of the Prophet Aaron” near Petra is the traditional location.
NUMBERS—NOTE ON 20:26 gathered to his people. After death, one is reunited with one’s deceased relatives, according to OT belief (see note on 2 Sam. 12:23; this expression also occurs in Gen. 25:8, 17; 35:29; 49:33; Num. 20:24; Deut. 32:50).
NUMBERS—NOTE ON 20:28 stripped Aaron … and put them on Eleazar his son. The death of Aaron meant that his son must succeed him as high priest. The importance of the high priest as supreme mediator between God and Israel is indicated by his garments: the ritual clothing of Eleazar marks his induction into this highest religious office. Hebrews makes much of the superiority of Christ’s high priesthood over Aaron’s (see Heb. 4:14–10:18).
NUMBERS—NOTE ON 21:1–3 First Victory over the Canaanites. The spying mission was followed by the death of the spies and an unauthorized attempt to enter Canaan, which ended in Israel’s defeat at Hormah (14:36–45). However, the death of Aaron for his unbelief is followed by victory at Hormah. This marks the turning point: from now on, one victory after another will follow until they reach the Jordan, ready to enter the land of Canaan.
NUMBERS—NOTE ON 21:1 Notice that this battle was not an Israelite initiative; rather, Israel responded to an attack by the king of Arad. This point is made about other engagements in the Transjordan (the area east of the Jordan River): Israel responded to threats; it did not provoke the war (see vv. 21–23, 33–35; 25:17–18). Arad and Hormah were in the northern Negeb, but it is uncertain which archaeological sites these places are to be identified with. It is surprising to find this account set in the Negeb, for when last located, Israel was skirting the eastern frontier of Edom (20:21). Thus it is often suggested that the story of the victory at Hormah was placed here out of chronological sequence in order to highlight the change in Israel’s fortunes after the death of Aaron. (Some, however, argue that this episode does fit sequentially into the whole narrative.)
NUMBERS—NOTE ON 21:2–3 devote their cities to destruction (v. 2). Canaanite cities that resist Israel are to be totally destroyed, according to Deut. 20:16–18 (see note). Hormah was the place this policy was first implemented. Its name, “Destruction,” commemorates this (Num. 21:3).
NUMBERS—NOTE ON 21:4–9 The Bronze Snake. A new day may have dawned, but old habits are not eradicated. The people once again grumble about their food and are punished: this time by poisonous snakes. As an antidote, Moses makes a bronze snake, which cures anyone who looks at it.
NUMBERS—NOTE ON 21:9 bronze serpent. The Hebrew term translated “bronze” can also mean “copper” (see esv footnote). The area through which the Israelites were traveling had copper mines, and archaeologists have found a 5-inch-long (13 cm) copper snake in a Midianite shrine at Timna, so it seems likely that copper is meant here. The redness of copper suggested atonement (see 19:1–10), so symbolically it was well chosen for this occasion. Jesus compares his own death on the cross to the uplifted serpent (John 3:14–15). By the time of King Hezekiah of Judah (c. 715 B.C.), this copper serpent had become an object of worship among the Israelites and had to be destroyed (2 Kings 18:4).
NUMBERS—NOTE ON 21:10–20 Through Transjordan. Israel’s passage east of the Dead Sea, around the territory of Moab and through the land of the Amorites, is summarized here. Many of the places cannot be precisely located, but the general route is clear. The territory of Moab extended from the Zered River to the Arnon River on the eastern side of the Dead Sea. The Zered flows into the Dead Sea at its southern end, and the Arnon enters it about halfway up the eastern side.
NUMBERS—NOTE ON 21:14 The Book of the Wars of the LORD was perhaps a collection of ancient songs like the book of Jashar (see Josh. 10:13; 2 Sam. 1:18). The esv represents the Hebrew text as it exists today for Num. 21:14–15. Because of the difficulty in understanding these verses, some have suggested that the text may have suffered from a copyist’s error. Minor changes to the Hebrew text have been proposed, but none of the suggestions can be verified with any degree of certainty.
NUMBERS—NOTE ON 21:16–20 These verses summarize Israel’s journey through the territory of the Amorites, who lived north of the Arnon on the eastern side of the Dead Sea, as is explained more fully in vv. 21–30. Verses 16–18 celebrate the finding of an abundant well.
NUMBERS—NOTE ON 21:21–30 Victory over Sihon. The Amorites occupied the Transjordan from the Arnon to the Jabbok (v. 24), so Israel had to pass through their territory, along the King’s Highway (v. 22; see 20:17), to reach the northern end of the Dead Sea where they could cross the Jordan. But Sihon, king of the Amorites, came and fought Israel and was defeated (21:24). As a result, this was the first land that the Israelites settled (v. 25). Heshbon’s name is modern Hesban; the absence of archaeological remains at Hesban from the conquest era suggests that the name may have been moved to that location from another site.
After many years of wandering in the wilderness as a consequence of their sin, the Israelites set out from Kadesh-barnea toward the Promised Land. It is difficult to know for certain the exact route they took from Kadesh-barnea to the plains of Moab, but it is possible that they followed a course that went around the lands of Edom and Moab along a desert route, after being refused passage through those lands—or they may have taken another route, through the heart of Edom and Moab along the King’s Highway.
NUMBERS—NOTE ON 21:27–30 This old poem celebrates the capture of Moabite territory by Sihon. It is included in Numbers to show that the Israelites could justifiably displace the Amorites from their land, for the Amorites had acquired it from the Moabites by force. It also helps to explain the king of Moab’s anxiety about Israel that drove him to hire Balaam to curse Israel (see 22:4–6, and all of chs. 22–24). Moab had been defeated by Sihon, and Sihon had been defeated by Israel, so what hope has Moab?
NUMBERS—NOTE ON 21:29 Chemosh was the god of Moab (Judg. 11:24).
NUMBERS—NOTE ON 21:31–35 The Campaign against Og, King of Bashan. This is reported more fully in Deut. 3:1–11. This large area in northern Transjordan was later settled by three tribes (see Numbers 32). These victories scare the Moabites and reassure the Israelites that they will indeed be able to conquer Canaan.
NUMBERS—NOTE ON 22:1–36:13 Israel in the Plains of Moab. These chapters tell of Israel’s lengthy encampment in the plains of Moab at the northern end of the Dead Sea. Here they prepared to cross the Jordan and enter Canaan proper. The events here match to some extent those at the other long encampments at Sinai and Kadesh: there is law-giving (chs. 28–36), a major apostasy (ch. 25), a census (ch. 26), and a battle (ch. 31). But these familiar features are preceded and followed by a very positive affirmation of the promise of the land. The prophecies of Balaam reaffirm Israel’s destiny in a surprising and emphatic way (chs. 23–24), whereas the last word of God through Moses in 36:9 is: “for each of the tribes … of Israel shall hold on to its own inheritance.” In this way the promise made to Abraham that the land of Canaan would be Israel’s everlasting possession (Gen. 17:8) is reaffirmed. This theme will be strongly emphasized in the book of Deuteronomy.
NUMBERS—NOTE ON 22:1–24:25 Balak, Balaam, and Israel. This witty and amusing tale makes a serious point, namely, that the one true God is on Israel’s side and therefore no human power can prevail against them (23:21–23). Even a pagan seer like Balaam can see this. Because Balaam is said to speak God’s word (23:5; 24:2) and sounds pious (22:18, 38; 23:12), it is easy to suppose that the narrator views Balaam as a saint. But it seems more likely that the narrator’s remarks about fees indicate that Balaam was indirectly asking for more, and that he was out to obtain as much as he could for his services (22:7, 18; see also 31:16; Deut. 23:4–5). Balaam’s request to the second group of messengers to stay here tonight (Num. 22:19) was probably another expression of hoping for more; this account certainly presents Balaam as one “who loved gain from wrongdoing” (cf. 2 Pet. 2:15). It may seem surprising that God can use such a corrupt character to deliver his word, but he can even make a donkey speak (Num. 22:28–30)!
NUMBERS—NOTE ON 22:1–6 Balak Summons Balaam. Though Israel had not attacked Moab, but skirted their territory, the Moabite king Balak was so scared by their defeat of Sihon and Og that he summoned a man with an international reputation for blessing and cursing to defeat Israel by cursing them (v. 6). Pethor is in northern Syria near the River Euphrates, which is some 400 miles (644 km) by road north of Moab. Amaw is in the same area and is probably mentioned in nonbiblical texts. An eighth-century B.C. inscription found at the site of Deir Alla in Jordan begins with, “Inscription of Balaam the son of Beor [v. 5], the man who was a seer of the gods.” This is certainly the same person spoken of in Numbers.
NUMBERS—NOTE ON 22:7–14 Balaam Turns down Balak’s First Invitation. Though Balaam says God refused him permission to go, when Balak subsequently increases his offer, it suggests that the original messengers had reported to Balak that it might be a matter of cash (v. 15; cf. note on 22:1–24:25).
NUMBERS—NOTE ON 22:15–21 Balaam Accepts Balak’s Second Invitation. The question of money figures much more prominently here (vv. 15–18), but again Balaam awaits God’s permission. Happily for Balaam’s pocketbook, God agrees, on condition that he only does what I tell you (v. 20).
NUMBERS—NOTE ON 22:19 what more the LORD will say to me. It is hard to think that there was some part of v. 12 that Balaam did not understand. It is likely that he wanted the money and the honor that Balak offered (v. 17; cf. 2 Pet. 2:15).
NUMBERS—NOTE ON 22:22–35 The Donkey and the Angel. This is a hilarious put-down of Balaam’s pretensions. The international expert on magic cannot see the angel, but his donkey can. And the angel upbraids him for his temper and cruelty. The whole episode reinforces the message that Balaam must speak only the word that I tell you (v. 35).
NUMBERS—NOTE ON 22:22 But God’s anger was kindled, apparently because God knew that Balaam’s heart was set on the money, in spite of God’s strict instructions.
NUMBERS—NOTE ON 22:34–35 if it is evil in your sight. In view of the overall portrait of Balaam, this apparent submission is probably to be taken as insincere. Despite the clear statement both of God (see v. 12) and of the angel of the Lord in v. 32, Balaam continues to seek a way to get the money and honor that Balak had promised him (v. 17). Even though he had just been told that this was “perverse” (v. 32), he implicitly questions the veracity of this statement by saying “if it is evil” (v. 34). The angel of the LORD represents the manifestation of the presence and authority of the Lord himself (cf. Gen. 16:7; 18:1–2; Ex. 3:1–6).
As with Edom and Moab, the Israelites asked permission to pass through the territory of King Sihon, but he refused. When Sihon attacked the Israelites at Jahaz, the Israelites defeated him and captured his land. Later, Moses dispatched troops to capture Jazer, and then they turned north and were met by King Og’s forces. They defeated Og’s forces and took control of his land as well.
NUMBERS—NOTE ON 22:36–40 Balak Greets Balaam. Balaam reasserts his intention to say only what God allows him to say (v. 38), despite the fee he has been offered.
NUMBERS—NOTE ON 22:36 The city of Moab (Hb. ‘Ir-Mo’ab) is located on the Arnon, which formed the northern border of Moab (21:13). at the extremity of the border. By meeting him as soon as he entered Moabite territory, Balak showed his respect for Balaam.
NUMBERS—NOTE ON 22:39 The location of Kiriath-huzoth is not known.
NUMBERS—NOTE ON 22:41–24:14 Balaam Blesses Israel Three Times. The first three attempts to persuade Balaam to curse Israel follow a similar pattern, though there are some significant deviations in the third. First, Balak takes Balaam to various high points in order to view Israel: Bamoth-baal (22:41), Pisgah (23:14), and Peor (23:28). Second, seven altars are built and seven bulls and rams are sacrificed at each place (23:1–2, 14, 29–30). Third, Balaam tells Balak to stay by the altars while he goes elsewhere to meet the Lord (23:3–5, 15–16), but on the third occasion the Spirit of God descends on him then and there (24:1–2). Fourth, Balaam pronounces a long, three-part blessing on Israel: the first two address Israel’s wilderness situation, but the third looks forward to an Israelite king (23:7–10, 18–24; 24:3–9). Fifth, Balak reacts angrily to the blessing (23:11, 25; 24:10–11). Sixth, Balaam reasserts that he only has said what the Lord has told him (23:12, 26; 24:12–13). This pattern reinforces the point that Balaam’s words, which are the opposite of what he was hired to say, are inspired by God and therefore must be reliable.
Concerned that the vast number of Israelites would overwhelm his land, King Balak of Moab summoned Balaam to come and curse them. Balaam traveled from the region of the Euphrates River, and Balak went out to meet him at a city on the Arnon River at the border of his land. Balak took Balaam to Bamoth-baal, Pisgah, and Peor to curse the Israelites, but each time Balaam blessed them.
NUMBERS—NOTE ON 22:41–23:12 The First Blessing. Balaam’s first blessing (23:7–10) reflects on why he has been summoned: to curse … Israel (23:7). In the biblical worldview, a curse can have a real effect on those denounced; it is not merely empty words. Aram is the region of Syria where Balaam came from. It is mentioned often in the OT and other ancient texts.
NUMBERS—NOTE ON 23:9 A people dwelling alone comments on Israel’s sense of being a chosen people, different from other nations.
NUMBERS—NOTE ON 23:10 The dust of Jacob alludes to the fulfillment of the promise to the patriarchs (Gen. 13:16; 28:14). Let my end be like his is a prayer to be like Israel in life and death, which would partly fulfill the promise that in Abraham’s descendants all the families of the earth would be blessed (Gen. 12:3; 22:18).
NUMBERS—NOTE ON 23:13–30 The Second Blessing. Balaam’s second blessing (vv. 18–24) responds to Balak’s complaint that Balaam should have cursed, not blessed, the people (v. 11). Balaam observes that God does not change his mind, so the blessing already pronounced cannot be turned into a curse (vv. 19–20). So the nation will be free from disaster (v. 21).
NUMBERS—NOTE ON 23:19 God is not man, that he should lie. Balaam, even against his selfish intentions, must speak God’s truth (cf. v. 26). Here he is affirming that God’s truthfulness in general (cf. Titus 1:2; Heb. 6:18; God does not lie, and he cannot lie, for this would be contrary to his character) implies that his promises to Israel will also come to pass.
NUMBERS—NOTE ON 23:21 the shout of a king is among them. The king in view here is God himself, whose festivals are marked by shouts and trumpet blasts (e.g., 29:1).
NUMBERS—NOTE ON 23:23 Because God is with Israel, attempts to attack them with magic will fail.
NUMBERS—NOTE ON 23:24 lioness. This is a frightening image of Israel’s military might and an indirect warning to Balak not to attack them.
NUMBERS—NOTE ON 24:1–14 The Third Blessing. Balaam’s third blessing (vv. 3–9) is distinguished from the first two (see note on 22:41–24:14). The mention of the Spirit of God empowering Balaam (24:2) underlines the validity of this blessing, as do the opening lines of the blessing itself: the man whose eye is opened … who hears the words of God, who sees the vision of the Almighty (vv. 3–4).
NUMBERS—NOTE ON 24:5–6 This picture of Israel’s future prosperity in Canaan uses imagery drawn from the garden of Eden (see Gen. 2:9–10).
NUMBERS—NOTE ON 24:7 Water shall flow from his buckets. This continues the image of well-watered gardens. his seed shall be in many waters. Though this clause is difficult to interpret, it may refer to the fertility of the land or to the growth of Israel’s population. His king shall be higher than Agag seems to be a prediction of Saul’s defeat of Agag, the king of Amalek, Israel’s oldest enemy (Ex. 17:8–16; 1 Sam. 15:1–9), though it may also refer to an otherwise unknown king.
NUMBERS—NOTE ON 24:8–9 These verses reiterate 23:22, 24 and add a reference to the patriarchal promise (Gen. 12:3; 27:29). Verse 9 of Numbers 24 implies, of course, that Balak, by demanding a curse on Israel, will himself be cursed. This logic inevitably leads to the final blessing on Israel, which ends with an explicit curse on Moab (see vv. 15–19).
NUMBERS—NOTE ON 24:15–19 Balaam’s Final Oracle. This oracle begins like the previous one (cf. vv. 3–4 with vv. 15–16). But it rapidly becomes a prophecy about the rise of the Davidic dynasty, which conquered the surrounding peoples, including Moab (2 Sam. 8:2–12).
NUMBERS—NOTE ON 24:17 star … scepter. Symbols of kingship (see Gen. 49:10). Sons of Sheth should probably be identified with nomads who lived in Canaan. The Shutu are mentioned in Egyptian texts from 1900 B.C.
NUMBERS—NOTE ON 24:18 Seir is an alternative name for Edom.
NUMBERS—NOTE ON 24:19 the survivors of cities (or “survivors of Ir”). Ir (“city”) could be short for the city of Moab, mentioned in 22:36. In this case this prophecy ends with another prediction of Moab’s subjugation by the Davidic dynasty.
NUMBERS—NOTE ON 24:20–25 Three Cryptic Predictions. Balaam unexpectedly adds three short, cryptic oracles against the nations, which function as backhanded encouragement to Israel; her future will be secure through the destruction of her enemies.
NUMBERS—NOTE ON 24:20 The first oracle predicts the defeat of the Amalekites (cf. Ex. 17:8–16; 1 Sam. 15:18; 30:17), probably in the time of David.
NUMBERS—NOTE ON 24:21–22 The second oracle predicts the defeat of the Kenites by Asshur. The Kenites were on good terms with Israel (see Judg. 1:16; 4:11). Asshur is probably a tribe that lived in northern Sinai (Gen. 25:3, 18; 2 Sam. 2:9), not the well-known Assyria. But nothing further is known of their attacking the Kenites.
NUMBERS—NOTE ON 24:23–24 These verses are quite obscure. The passage appears to be a reference to the Philistines (Kittim) arriving on the coasts of Canaan in the twelfth century B.C. They afflicted Asshur and Eber before themselves coming to utter destruction at the hands of David. All these prophecies therefore seem to find their focus in the time of David. Christians have seen them as extending beyond the time of David to the time of the Second David, Jesus Christ, to whom all nations will bow (see Ps. 72:8–11).
NUMBERS—NOTE ON 24:25 Then Balaam rose and went back to his place. But this is not the end of the story of Balaam, for it is later discovered that he advised Balak to send women to seduce Israel and lead them away from allegiance to God (31:16; cf. Rev. 2:14). God’s judgment came on Balaam in the war against Midian in Num. 31:8.
NUMBERS—NOTE ON 25:1–18 Apostasy at Peor. Balaam had delivered his final oracles at Peor (23:28). Now, at the foot of the mountain where Balaam had been prophesying, the Israelites start “whoring with the daughters of Moab” and sacrificing to their gods. The juxtaposition could not be more stark between the most exuberant visions of Israel’s future and their present blatant infidelity to the law and the covenant. But this sort of inconsistency was not new. The same thing had happened at Sinai: while Moses was being given instructions on building the tabernacle, the people were making and worshiping the golden calf (Exodus 25–34). And at Kadesh the wonderful prospect of entry to the land was dashed by national unbelief (Numbers 13–14). These earlier episodes are alluded to here in ch. 25, and various details in this apostasy parallel earlier ones (e.g., the plagues, the consecration of the Levites/priest). What is missing here is the threat to destroy the whole nation or delay the entry to Canaan. God’s plan is going to be implemented despite Israel’s unfaithfulness. As Deut. 9:5 puts it, “Not because of your righteousness … are you going in to possess their land, but because of the wickedness of these nations … that he may confirm the word that the LORD swore to your fathers.”
NUMBERS—NOTE ON 25:1–2 Whore … sacrifices of their gods … ate echoes the terms used in Ex. 34:15–16. The people were breaking the first commandment given after the golden calf apostasy.
NUMBERS—NOTE ON 25:1 Shittim was the final encampment before the Israelites crossed the Jordan (see Josh. 2:1). This is possibly Tell el-Hammam, about 10 miles (16 km) east of Jericho. At this site there are impressive remains from the time of David, including massive outer walls, fortress towers, and a large, sloping embankment.
NUMBERS—NOTE ON 25:3 Baal was the main Canaanite fertility god, whom Israel was constantly tempted to worship.
NUMBERS—NOTE ON 25:4–5 the fierce anger of the LORD. Drastic action (execution) was the only possible way to obliterate the perversion of Baal worship (v. 2) and the accompanying prostitution with the daughters of Moab (v. 1), and so to assuage the Lord’s fierce anger. hang them in the sun. This most likely refers to the ancient Near Eastern practice of impaling dead bodies on a stick after execution for heinous crimes, as a form of disgrace (rather than burying the bodies) and as a public warning to all who would be tempted to engage in such perversion themselves.
NUMBERS—NOTE ON 25:6 Publicly flouting this ban on liaisons with foreign women, a chief’s son (v. 14) takes a Midianite princess (v. 15) into a tent near the tabernacle. Moabites and Midianites collaborated in hiring Balaam (22:4, 7), and evidently in the seduction of Israel also.
NUMBERS—NOTE ON 25:7–8 Phinehas, the high priest’s son, goes after the chief’s son and the princess (see v. 6) and executes them on the spot, perhaps in the very act of intercourse. This punishment without waiting for a trial corresponds to the Levites’ slaughter of the golden calf worshipers (Ex. 32:25–28). In the case of the Levites, this led to their being set apart as the priestly tribe (Ex. 32:29). For his part, Phinehas was rewarded with heading a permanent priestly dynasty (Num. 25:10–13). Phinehas’s grandfather Aaron had halted a plague by offering incense (16:46–50).
NUMBERS—NOTE ON 25:9 Though the plague was stopped by Phinehas’s intervention (its start is hinted at in v. 3), still a huge number died. This parallels the plagues at Sinai and Kadesh (Ex. 32:35; Num. 14:37; 16:49).
NUMBERS—NOTE ON 25:16–18 The ongoing struggle with Midian is reported in ch. 31 and Judges 6–8.
NUMBERS—NOTE ON 26:1–65 The Second Census. The later chapters of Numbers are all concerned with Israel’s future life in Canaan. Balaam has predicted a secure and prosperous future there. This census deals with establishing the relative size of the tribes so that they may each be given an appropriately sized holding (vv. 53–54). The first census (ch. 1) was primarily concerned with establishing the number of fighting men, but this issue is mentioned only once in this second census (in 26:2). The issue of territory probably also explains why the second census is so interested in the clans that make up each tribe—which are hardly mentioned in ch. 1. The total number of Israelites has changed very little between the censuses: 603,550 (first) and 601,730 (second). Even though the total may be similar, 26:64–65 stresses that the people being counted are quite different: only Joshua and Caleb figure in both totals. The tribal totals vary somewhat more than the overall total, but the most striking change is the fall in Simeon’s total from 59,300 to 22,200 and the increase in Manasseh’s from 32,200 to 52,700. The fall in Simeon’s numbers could be partly due to the plague caused by Zimri, the Simeonite (25:9, 14), but there is no obvious explanation for the increase in Manasseh. (On interpreting the census numbers, see note on 1:20–46.)
NUMBERS—NOTE ON 26:1 Eleazar has now taken over from Aaron, his father, as high priest.
NUMBERS—NOTE ON 26:9–11 These verses recall the events in ch. 16.
NUMBERS—NOTE ON 26:11 But the sons of Korah did not die clarifies a possible misreading of 16:32.
NUMBERS—NOTE ON 26:19–21 sons of Judah. See Genesis 38.
NUMBERS—NOTE ON 26:28–37 Verse 28 reverses the order of Ephraim and Manasseh in 1:32–35. The detail given about Manasseh in 26:28–34 is striking. It is needed to explain the identity of the daughters of Zelophehad (v. 33), who are prominent in chs. 27 and 36. (See also note on 27:1–11.)
NUMBERS—NOTE ON 26:57–62 As in ch. 3, Levites over a month old are counted. Their number has increased from 22,000 to 23,000 (cf. 3:39; 26:62).
NUMBERS—NOTE ON 27:1–30:16 Laws for the Land. Chapters 27–30 are united by these laws for the land—particularly the inheritance rules and the celebrations of the festivals.
NUMBERS—NOTE ON 27:1–11 The Daughters of Zelophehad. These daughters have already been mentioned (in 26:33) without an obvious reason. Now it becomes clear why they were picked out. Their father had no sons to inherit his land. Under traditional rules, daughters did not inherit from their father. The father would provide a dowry for them when they were married, but his land and other possessions were divided among his sons. If he had no sons, his estate would pass to his nearest male relative. Verses 9–10 of ch. 27 spell out the order of precedence. But the daughters point out that in this situation the land could pass out of Zelophehad’s family and his name could be forgotten. To prevent this from happening, the daughters ask that they be allowed to inherit. So a new rule is devised for the case of a man without sons, whereby his daughters will inherit before his brothers or uncles (v. 8).
NUMBERS—NOTE ON 27:1 Noah here (Hb. No‘ah) is a woman’s name and spelled differently from Noah (Hb. Noakh) in Genesis 6–9.
NUMBERS—NOTE ON 27:3–4 He was not … in the company of Korah (v. 3; see ch. 16). It is not clear why Zelophehad’s daughters mention this episode. Perhaps those involved in Korah’s rebellion lost their right to inherit, or perhaps these daughters just wanted to make clear that their father had not been among those notorious sinners. Nor is it clear why they raised the issue of their inheritance at this stage (27:4). Perhaps the census had led them to think about inheritance, as it was designed to assess the size of the tribes with a view to giving them sufficient land. Maybe the Manassites were already thinking of settling northern Transjordan after defeating Og, king of Bashan, there (21:31–35; 32:33–42). In any case, this request shows the faith of these women: they were sure that the land would be conquered and assigned.
NUMBERS—NOTE ON 27:12–23 Joshua Commissioned as Moses’ Successor. The sin of Moses and Aaron at Meribah meant they could not enter the land, so a successor to Moses had to be appointed (20:10–13). The Lord designates Joshua as his successor (27:18). Then Joshua stands before Eleazar the high priest and Moses lays his hands on him, publicly declaring Joshua to be his successor (vv. 22–23).
NUMBERS—NOTE ON 27:12 Like Aaron, Moses must climb a mountain to die (cf. 20:22–29). From it he will see the promised land. This command is fulfilled in Deuteronomy 34.
NUMBERS—NOTE ON 27:20–21 some of your authority. Joshua will not have the direct communication with God that Moses had (12:1–8). Instead he will have to be instructed by Eleazar the high priest, who will use the Urim and Thummim to determine God’s will (27:21). The Urim and Thummim were some sort of sacred lot and were part of the high priest’s equipment (see Ex. 28:30; Lev. 8:8; cf. note on 1 Sam. 14:41–42).
NUMBERS—NOTE ON 28:1–29:40 Calendar of Public Sacrifices. Although Moses’ days as mediator of revelation are numbered, he still is God’s chosen vessel to pass on law to Israel. First among his final instructions are laws about public sacrifices (cf. other calendars, Ex. 23:10–19; 34:18–26; Leviticus 23; Deut. 16:1–17; cf. also The Hebrew Calendar). These are the sacrifices offered in the tabernacle on a daily basis by the priests on behalf of the nation. Twice a day lambs are offered as a burnt offering (see Leviticus 1): one in the morning and another in the evening. On holy days, extra sacrifices are added. These chapters explain just what is required on which day. They are summarized in the , chart. To see how many sacrifices the priests would have to offer, one must add together all the offerings that are required for each reason. For example, on a Sabbath falling on the first day of a month, the priests would have to offer: two lambs (the daily offering) plus two lambs (the Sabbath offering) plus two bulls, one ram, seven lambs, and one goat (1st-day-of-the-month offering). Most of the sacrifices were burnt offerings (see Leviticus 1), but all the goats are sin offerings (see Leviticus 4). In addition to the animals being sacrificed, a grain offering of flour and oil, and a drink offering of wine had to be made. The size of the grain offering and drink offering varied with the animal being offered. Here the same quantities are prescribed as in Num. 15:4–10: a lamb must be accompanied by about half a gallon (1.9 liters) of flour, a quart (0.95 liters) of oil, and a quart (0.95 liters) of wine. At least double quantities are needed for a bull. These regulations make several points. First, they show the importance of the sacrificial system in Israel (cf. note on 15:1–16). In the limited time before his death, Moses explains what sacrifices must be offered in public worship on behalf of the whole nation. These are over and above the private sacrifices that a layperson may want to bring for personal reasons. Second, they are a strong assurance to Joshua that the nation will indeed inherit the land and become a prosperous agricultural community, able to provide for this lavish and expensive worship. It has been calculated that, over the course of a year, these sacrifices involved a total of 113 bulls, 1,086 lambs, over a ton of flour, and 1,000 bottles of oil and wine! Finally, this list of sacrifices underlines the importance of the sabbatical principle. Every seventh day is a Sabbath and marked by a doubling of the daily sacrifice, while the seventh month is marked by a huge number of extra sacrifices, especially during the Feast of Booths, which is clearly marked out as the biggest celebration of the year.
View this chart online at http://kindle.esvsb.org/c59
| Occasion | Bulls | Rams | Lambs | Goats |
|---|---|---|---|---|
| Every day (28:3–8) | 2 | |||
| Sabbath (28:9–10) | 2 | |||
| 1st day of month (28:11–15) | 2 | 1 | 7 | 1 |
| Unleavened Bread: each day (28:17–25) | 2 | 1 | 7 | 1 |
| Pentecost (Feast of Weeks) (28:26–31) | 2 | 1 | 7 | 1 |
| 1st day of 7th month (29:1–6) | 1 | 1 | 7 | 1 |
| Day of Atonement (29:7–11) | 1 | 1 | 7 | 1 |
| Feast of Booths (29:12–38): | ||||
| 1st day | 13 | 2 | 14 | 1 |
| 2nd day | 12 | 2 | 14 | 1 |
| 3rd day | 11 | 2 | 14 | 1 |
| 4th day | 10 | 2 | 14 | 1 |
| 5th day | 9 | 2 | 14 | 1 |
| 6th day | 8 | 2 | 14 | 1 |
| 7th day | 7 | 2 | 14 | 1 |
| 8th day | 1 | 1 | 7 | 1 |
NUMBERS—NOTE ON 28:1–8 The Daily Offering. A lamb was offered in the morning and another in the evening at twilight (v. 4). This pattern of prayer in the morning and in the evening has carried on in Jewish and Christian practice throughout the centuries. Pleasing (or “soothing”) aroma is a phrase that regularly describes the effect of sacrifice on God: it soothes his anger at sin (see Gen. 8:21).
NUMBERS—NOTE ON 28:9–10 The Sabbath Offerings. The extra burnt offerings on the Sabbath mean that twice as many are offered that day as on other days of the week.
NUMBERS—NOTE ON 28:11–15 The New Moon Sacrifices. The first of the month, indicated by the new moon, was an important festival; as many sacrifices were offered then as at Passover or Pentecost (see vv. 16–31). It was an occasion for family worship (1 Sam. 20:5–6; 2 Kings 4:23). It was like the Sabbath, a day when trading stopped (Amos 8:5; see also Col. 2:16).
NUMBERS—NOTE ON 28:16–25 The Feast of Unleavened Bread. This immediately followed Passover, which is celebrated on the fourteenth day of the first month (i.e., in late March or April).
NUMBERS—NOTE ON 28:17 Unleavened, that is, made without yeast (cf. Ex. 12:15–20).
NUMBERS—NOTE ON 28:18 Holy convocation is probably a gathering for worship. Ordinary work, lit., “work of labor.” This seems to be a milder ban than the rule for the Sabbath and the Day of Atonement, when absolutely no work was permitted (see Lev. 23:3, 28; Num. 29:7).
NUMBERS—NOTE ON 28:19–24 These sacrifices are to be offered on each of the seven days of unleavened bread.
NUMBERS—NOTE ON 28:26–31 The Feast of Weeks (Pentecost). This took place seven weeks after Passover. It coincided with the grain festival in Israel, so it is called the day of the firstfruits (see also Lev. 23:15–22). This calendar (Num. 28:1–29:40) requires one more bull and one less ram than the Leviticus instruction, making it like the first of the month and the Feast of Unleavened Bread (Num. 28:25–26).
NUMBERS—NOTE ON 29:1–6 The First Day of the Seventh Month. Every new moon was a holy day (28:11–15), but since the seventh month of the year was holy, the first day of that month was especially holy. It was therefore marked by a holy convocation, no ordinary work, the blowing of trumpets, and almost twice as many sacrifices as on other new moon festivals. According to 10:10, blowing the trumpets at the festivals is a plea to God to remember Israel. For observant Jews even today, the days from the first to the tenth of the seventh month (the Day of Atonement) are the holiest in the year, when they search their consciences and confess their sins.
NUMBERS—NOTE ON 29:7–11 The Day of Atonement. This day is fully described in Leviticus 16. Here is simply a list of the principal sacrifices and a reminder of the laity’s duties: to hold a holy convocation and afflict yourselves (i.e., fast) and do no work.
NUMBERS—NOTE ON 29:12–38 The Feast of Booths. This festival involved all the Israelites living in booths (i.e., temporary dwellings) for the week to remind themselves of their lifestyle in the wilderness (see Lev. 23:33–43). Once again, this calendar (Num. 28:1–29:40) focuses on the sacrifices offered by the priests. The large number of sacrifices offered during the eight days highlights its importance. Coming at the end of the agricultural year in October, the feast was an occasion to thank God for the harvest and to pray for plenty of rain in the next year. In Israel, rain is expected only between October and April.
NUMBERS—NOTE ON 29:39–40 Clarification and Summary. Verse 39 functions as a footnote to the calendar of public sacrifices (28:1–29:40), clarifying that private sacrifices prompted by vows or other circumstances may be offered whenever they are needed. The calendar of public sacrifices simply lays down the essential offerings that must always be made.
NUMBERS—NOTE ON 30:1–16 The Obligations of Vows. In a crisis people often make a vow: “If God delivers me from X, I promise to do Y.” There are many examples in the Bible (e.g., Gen. 28:20–22; 1 Sam. 1:11). The danger is that, when the crisis is over, the vow may not be fulfilled. Stern warnings about failing to fulfill a vow are found in Deut. 23:21–23 and Eccles. 5:4–6. These laws are concerned with defining those few circumstances in which a person may be excused from fulfilling a vow. Basically, a man is always obliged to fulfill his vow (Num. 30:2), but a woman may be excused if her father or husband (the leader of the family, who is assumed to have the authority to nullify such a vow) objects to her vow as soon as he hears about it (vv. 5, 8, 12, 14). But if the man, as the head of the family, hears of his daughter’s vow or his wife’s vow and does not object to it, then it stands and the woman is obliged to fulfill it (vv. 4, 7, 11, 13). The placement of this law here may seem surprising, but there are several reasons why it should come here. Vows are mentioned in 29:39, and they are often involved in the offering of a sacrifice. Also, war often prompts vows, and Israel is about to start its military campaign in Canaan. In addition, the conquest of Canaan depends on God keeping his promised word to Israel, and Israel must be equally strict in carrying out her promises to God.
NUMBERS—NOTE ON 30:1–2 Men and Vows. The general principle here is that whether a man makes a vow (to do something positive, like offer a sacrifice) or a pledge (to avoid or abstain from something), he shall not break his word.
NUMBERS—NOTE ON 30:3–5 Women and vows. Until married, a woman is under her father’s authority. If she makes a vow and her father objects, she will be forgiven for not carrying it out.
NUMBERS—NOTE ON 30:6–8 Vows Made by a Woman before Her Marriage. If a woman under a vow gets married, her new husband can cancel her vow.
NUMBERS—NOTE ON 30:9 Widows and Divorcees. They are not subject to the authority of a father or a husband, so their vows are binding.
NUMBERS—NOTE ON 30:10–16 Vows Made by a Woman after Her Marriage. These may be waived by a husband as soon as he hears of them, but if he says nothing they are binding (v. 14). If he later objects to them, he (and not the woman) is guilty and will suffer the penalty for breaking them.
NUMBERS—NOTE ON 31:1–54 Retribution on Midian. The Midianites were a group of nomadic tribes who inhabited the deserts on the fringes of Canaan. They were associated with the Ishmaelites, Amalekites, and Moabites. It is the Moabite Midianites who are the target here. Instigated by Balaam (v. 16), they had seduced the Israelites into worshiping Baal at Peor (ch. 25), so a brief but fierce military campaign is launched against them, for persuading Israelites to worship other gods is a capital offense, according to Deuteronomy 13. As the last campaign headed by Moses (Num. 31:1–2), this one sets precedents for the coming invasion of Canaan.
NUMBERS—NOTE ON 31:1–12 The Lord’s Campaign of Vengeance against Midian. This campaign against the Midianites is punishment for their seduction of Israel away from her true Husband, the Lord (cf. 25:1–13).
NUMBERS—NOTE ON 31:6 Phinehas was the one who intervened in 25:7 and thereby halted the plague provoked by the worship of Baal. He went as chaplain to the army because his father, the high priest, had to keep away from the pollution caused by death in battle. vessels of the sanctuary. It is not clear exactly what is meant—possibly the priestly garments, the ark, or the Urim and Thummim.
NUMBERS—NOTE ON 31:8 The daughter of Zur was killed by Phinehas (25:15).
NUMBERS—NOTE ON 31:13–18 Moses’ Anger with His Officers. Normally in wars outside Canaan, the women were spared (Deut. 20:14). But as these women were responsible for seducing the Israelites, they had to be killed. In addition, if every male among the little ones were killed, this would preclude the perpetuation of the Midianite people and eliminate the Midianites as a nation forever. Girls without sexual experience (Num. 31:18), who were not involved with the sin of Baal-peor, were allowed to live and marry Israelite warriors.
NUMBERS—NOTE ON 31:19–24 Purification for Uncleanness. Though the war had been ordered by God, and such wars are often called “holy wars,” it nevertheless made the soldiers unclean. (See Introduction to Joshua: The Destruction of the Canaanites.) They had to undergo sprinkling with the water mixture described in ch. 19 and wait outside the camp for a week (Num. 31:19, 24). The spoils also had to be purified (vv. 22–23).
NUMBERS—NOTE ON 31:25–47 Dividing the Spoils. The initial division of the spoil of war was that half went to the soldiers and half to those who stayed behind (v. 27; cf. 1 Sam. 30:24). From their share of the spoils the soldiers had to give one-five-hundredth to the priests, and from their share the people had to give one-fiftieth to the Levites. Thus one-tenth of one percent of the total spoil went to the priests and one percent went to the Levites. A similar ratio is decreed in Num. 18:26 for the distribution of the tithes: the Levites give one-tenth of the tithe to the priests.
NUMBERS—NOTE ON 31:48–54 Head Count and Atonement. A check on the numbers returning from battle revealed no losses. But conducting a census demands the payment of ransom, normally half a silver shekel per head (Ex. 30:11–16). On this occasion they dedicate all the gold captured from the Midianites, 16,750 gold … shekels (Num. 31:52), on behalf of 12,000 warriors (v. 5). The gold may have been made into vessels for the tabernacle; at any rate it served to remind God of Israel’s generosity and to ward off a plague, which a census could provoke (v. 54; cf. 2 Sam. 24:15).
NUMBERS—NOTE ON 32:1–42 The Settlement in Transjordan. The conquest of the kings of Transjordan—Sihon and Og—was described in ch. 21. The high hills (2,500 feet [762 m]) of Transjordan made for excellent cattle grazing, so it must have seemed a good idea for some of the Israelites to settle there. The tribes of Reuben and Gad put their bid in first. However, since Transjordan south of the Sea of Galilee is outside the Promised Land, Moses is shocked by the request. He accuses the tribes of making the same mistake as the spies by rejecting God’s promises (32:6–15). The tribes of Reuben and Gad insist that they fully support the conquest of Canaan: their fighting men will head the invasion force and not return to Transjordan until Canaan is won (vv. 16–27). Moses accepts this compromise (vv. 28–32). The subsequent settlement of Reuben and Gad is summarized. Part of the tribe of Manasseh also settled in northern Transjordan.
NUMBERS—NOTE ON 32:1 The land of Jazer means the land surrounding the village of Jazer. For possible locations of this and other places mentioned, see map. Gilead normally means the hilly district south of the Jabbok River, but in vv. 39–40 it refers to the area north of the Jabbok.
NUMBERS—NOTE ON 32:3 These towns were part of Sihon’s territory (see 21:2–32) and subsequently were incorporated into the tribal land of Reuben and Gad (32:34–38).
NUMBERS—NOTE ON 32:6–15 Moses gives a passionate summary of the spy episode (see chs. 13–14). He sees the reluctance of Reuben and Gad to enter Canaan as worse than that of their parents: you have risen in your fathers’ place … to increase still more the fierce anger of the LORD against Israel (32:14). It could provoke God to abandon Israel entirely (v. 15). Perhaps these fears explain the readiness to punish the Transjordanian tribes in Josh. 22:12.
NUMBERS—NOTE ON 32:16–19 The tribes of Reuben and Gad modify their proposal. They will leave their livestock in sheepfolds and their little ones in cities (v. 16; “small villages” must be meant) while their adult fighting men head the army entering Canaan (v. 17). They will not return to Transjordan until the campaign is over (v. 18).
NUMBERS—NOTE ON 32:20–32 Moses accepts their offer but warns them that if they fail to live up to their promise, they will be assigned land in Canaan instead (v. 30). They assure him that they will keep their promise (vv. 31–32).
NUMBERS—NOTE ON 32:23 Your sin will find you out, that is, “you will suffer for your sin.” This statement assumes that God, in his providential knowledge and sovereign oversight of all things, always knows whether his people are faithful and will not endure unfaithfulness among them.
NUMBERS—NOTE ON 32:33–42 Following this final summary about the settlement of Reuben and Gad in Transjordan (vv. 33–38), the settlement of part of the tribe of Manasseh in northern Gilead is mentioned (vv. 39–42). It is defined more fully in Josh. 13:29–31. It is unclear why this has not been discussed before. Maybe it was not thought to be as controversial as Reuben and Gad’s proposal, because northern Gilead fell within the boundaries of Canaan (see Numbers 34).
NUMBERS—NOTE ON 32:34 Dibon and Aroer subsequently belonged to Reuben (Josh. 13:16–17), whereas Heshbon (Num. 32:37) subsequently belonged to Gad (Josh. 21:39).
NUMBERS—NOTE ON 33:1–56 Summary of Israel’s Journey from Egypt to Canaan. This list of camping places is unexpected at this point in Numbers. What is its function and why is it here? It comes straight after the threat posed by the settlement in Transjordan, when it seemed that some tribes might not have wanted to enter the Promised Land. Further, this is the only part of the book that is explicitly said to be written by Moses: most of the book is said to have been given to Moses by God, but only this is said to have been recorded by him (v. 2). It therefore serves as Moses’ testimony of what God has done for Israel during his lifetime. By mentioning Aaron’s death in vv. 38–39, Moses indirectly reminds the people that he too will die soon because of his disobedience (see 20:10–13). But this is not to suggest that God has failed his people; rather, this list of places where Israel triumphed over her enemies, was fed and watered, received the law, and was preserved for 40 years in the wilderness is proof that the Lord can bring Israel into Canaan—provided that they do not imitate the unbelief of their forefathers. The list therefore concludes with an urgent plea to make sure that all pagan worship is eliminated from Canaan when they enter it (33:50–56). Seventeen of the names in this list occur only here, and nothing more is known than that Israel camped at those places. Even places that are named elsewhere cannot necessarily be firmly located. Though tradition places Sinai at Jebel Musa in the southern Sinai Peninsula, clues within the narrative may point to a more northerly location. But these geographical uncertainties do not affect the historical and theological point of the passage, namely, God’s sovereign and merciful guidance of Israel from Egypt to Canaan. This chapter is a uniform and complete description that reflects the form of a military itinerary. Such military itineraries are widely attested in the countries bordering on the eastern Mediterranean Sea: in ancient Egypt, for example, those of Thutmose III (c. 1479–1425 B.C.), Amenophis II (c. 1427–1401), and Sethos I (c. 1306–1290) provide prime examples of this literary genre.
NUMBERS—NOTE ON 33:1–4 These verses summarize Exodus 2–12. On their gods also the LORD executed judgments (Num. 33:4). The defeat of Pharaoh (who was regarded as divine) and the plagues of Egypt demonstrated that the Lord is more powerful than all the gods of Egypt. And as the Lord had treated the Egyptian gods, so Israel was to abolish the worship of rival deities in Canaan (v. 52).
NUMBERS—NOTE ON 33:5–15 These verses summarize Ex. 12:37–19:2.
NUMBERS—NOTE ON 33:16–17 These verses sum up Israel’s journeys in chs. 10–11.
NUMBERS—NOTE ON 33:18–29 This section of the wilderness journey is mentioned only here.
NUMBERS—NOTE ON 33:30–34 This section of the wilderness journey is also probably mentioned in Deut. 10:6–7, if the similar place names are in fact the same places.
NUMBERS—NOTE ON 33:35 Ezion-geber is probably at the northern end of the Gulf of Aqaba.
NUMBERS—NOTE ON 33:37–49 These verses sum up Israel’s journeys in chs. 20–25.
NUMBERS—NOTE ON 33:50–56 This stern warning against religious syncretism and cultural assimilation is repeated often in Deuteronomy and Judges. It concludes with a warning that Israel herself will go into exile if she compromises: I will do to you as I thought to do to them (Num. 33:56). Its insistence that the land must be divided among the tribes in proportion to their size and allocated by lot (v. 54) repeats the instruction of 26:53–56. The census had determined the size of the tribes; now the focus is on the land. Its boundaries will be defined in ch. 34, and the chiefs are appointed to oversee the allocation of the land (34:17–29).
NUMBERS—NOTE ON 34:1–15 The Boundaries of Canaan. The promise to Abraham was that his descendants would be given “all the land of Canaan” (Gen. 17:8). But hitherto the boundaries of Canaan have never been stated. The definition here, as the Lord gives it, corresponds to that found in Egyptian texts of the fifteenth to thirteenth centuries B.C., which is the era of Moses. In fact, Israel never occupied all this territory—it represents the Promised Land, not the subsequently occupied land, of Israel. The boundary is not always clear. Oversimplifying, Canaan consisted of the land between the Mediterranean and the Jordan plus modern Lebanon and a portion of modern Syria. See map.
NUMBERS—NOTE ON 34:1–5 The Southern Border. The southern border of the Promised Land runs from the southern end of the Dead Sea (the Salt Sea), south of Kadesh-barnea, to the Mediterranean coast, west of Gaza (the Brook of Egypt).
NUMBERS—NOTE ON 34:6 The Western Border. The western border of the Promised Land is the Mediterranean (the Great Sea).
NUMBERS—NOTE ON 34:7–9 The Northern Border. The northern border of the Promised Land runs from the Mediterranean, north of Byblos, to Hazar-enan, perhaps an oasis on the edge of the desert somewhere east of Zedad.
NUMBERS—NOTE ON 34:10–15 The Eastern Border. The eastern border of the Promised Land is the hardest to define. From Hazar-enan it apparently runs southward along the edge of the desert before swinging westward to the Sea of Galilee (Sea of Chinnereth). From there it runs south along the Jordan to the Dead Sea.
NUMBERS—NOTE ON 34:16–29 The Distributors of the Land. These distributors are the tribal chiefs of the 10 tribes who will settle west of the Jordan. Thus no chiefs of Reuben and Gad are listed, because they are settling in Transjordan. The chiefs are mentioned in the order of the lands they eventually received from south to north. On this principle, Simeon, as the southernmost tribe, ought to precede Judah. But Judah, being the foremost tribe in the book of Numbers (see 2:2–9), actually heads the list. Apart from Caleb, chief of Judah, the other named chiefs are mentioned nowhere else in Scripture; nevertheless, they are important: These are the men whom the LORD commanded to divide the inheritance for the people of Israel in the land of Canaan (34:29).
The original boundaries of the Promised Land as defined in Numbers 34 are somewhat different from the boundaries of the land that the Israelites eventually occupied. The original boundaries included the mountainous area north of Sidon and Damascus, but the Israelites never occupied this area during the settlement period. Conversely, the original boundaries did not include land east of the Jordan River, but the Israelites occupied this land after capturing it from Og and Sihon.
NUMBERS—NOTE ON 35:1–8 Cities for the Levites. After the censuses for the secular tribes always come the censuses of the Levites (chs. 1–3; 26). The second census was for determining the size of the tribes so as to give them an appropriately sized territory. But the Levites were expressly excluded from inheriting land (26:52–62). Nevertheless, they had to live somewhere and needed land to graze the livestock they received in tithes from the other tribes. Arrangements for the other tribes were discussed in 34:16–29, so now the Levites’ needs are broached. Basically the Levites are assigned 48 cities (in reality, little villages) and their immediately surrounding grazing land. The grazing land stretched for a thousand cubits (500 yards [457 m]) from the city wall (35:4). This meant that if the “city” was very small, the grazing lands would stretch two thousand cubits in each direction (v. 5). Commentators assume that in the case of larger settlements, the pasturelands would still stretch 1,000 cubits outward from the city wall, but overall the total size of the settlement would be bigger. Among the Levitical cities are six cities of refuge, whose function is described in vv. 9–34. Forty-two other cities had to be chosen elsewhere, to make a total of 48. Big tribes had to have more Levitical cities, and small tribes had to have fewer cities (v. 8). Joshua 21 reports the fulfillment of this command, but most tribes ended up with four Levitical cities each.
NUMBERS—NOTE ON 35:9–34 The Cities of Refuge. The fact that this rule is mentioned at this point is explained by the mention of the cities of refuge in v. 6. The theological reason for the rule is given at the end of the section: “You shall not defile the land in which you live, in the midst of which I dwell” (v. 34). Canaan is the holy land, not because Israel lives there but because God dwells there. He is the preeminently holy one, and sin and death are in absolute opposition to him (see note on 5:1–6:27). If the land is made unclean by violent death, drastic measures have to be taken to make atonement; otherwise the Lord will forsake the land and Israel will be exiled. The cities of refuge and the laws associated with them show how cases of homicide are to be handled, in order to prevent the nation’s being forsaken. The Israelite system of justice involved the injured party seeking relief in court from the aggressor. In the case of homicide, the male relative closest to the murder victim was expected to exact retribution. This is the situation envisaged in 35:11–15. In hot anger, the avenger may hunt down the killer and execute him. But the “manslayer” should run to the nearest city of refuge to stand trial “before the congregation,” that is, the whole populace (or its representatives). The judges will then decide whether the killer deserves to be executed for his crime. The criteria are set out in vv. 16–24.
NUMBERS—NOTE ON 35:9–15 The Selection and Purpose of These Cities. Six cities of refuge were chosen: three … beyond the Jordan (Bezer, Ramoth-gilead, and Golan), and three … in the land of Canaan (Hebron, Shechem, and Kedesh). The law of refuge applied not just to the Israelites but also to the stranger and the sojourner (cf. 9:14; 15:15; 19:10; Lev. 16:29; 17:8, 15; 18:26; 20:2; 24:16).
NUMBERS—NOTE ON 35:16–21 Homicide That Warrants the Death Penalty. The common factor that links these examples is planning or premeditation. The killer in these cases had with him a lethal weapon (an iron tool or a stone), or he was known to hate his victim, or he lay in wait for him. These killings all count as murder, and the avenger of blood may execute the killer.
NUMBERS—NOTE ON 35:22–29 Homicide That Does Not Deserve Death. These are killings that are not planned but are the result of an accident or impulsive behavior. In these cases the congregation shall rescue the manslayer from the hand of the avenger of blood (v. 25). However, the killer in this case is not deemed totally innocent: he is punished by being confined to one of the cities of refuge. If the avenger of blood finds him outside the boundaries of the city, he may kill him. The manslayer must stay there until the high priest dies.
NUMBERS—NOTE ON 35:30–34 Final Points. At least two witnesses are required for a murder conviction (v. 30; see also Deut. 19:15–21). The laws of Ex. 21:28–32 allow for ransom when someone is killed by a bull. In other words, instead of the bull’s owner being put to death, the victim’s family may accept monetary compensation (ransom) instead. Numbers 35 prohibits such an arrangement in these cases. Ransom is not permitted in the case of murder or less culpable homicide, for as v. 33 puts it, no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it (see also Gen. 9:5–6).
NUMBERS—NOTE ON 36:1–13 Zelophehad’s Daughters Marry. In 27:1–11 Zelophehad’s daughters had requested a change in inheritance rules, where a man had daughters but no sons. In this situation they had asked that daughters be allowed to inherit. This was granted. Now the heads of Zelophehad’s clan see a snag: if these daughters marry husbands from another tribe, their land will become the property of that tribe. Then the tribe of Manasseh, to which Zelophehad belonged, will lose that land, because it will not revert to the original tribe in the year of jubilee (36:4). The Jubilee Year occurred every 50 years, and in it, land which had been sold returned to its original owner (Lev. 25:10–28). But this did not apply to land that was transferred through marriage. Normally when men married, there was no transfer of land; it stayed within the man’s own tribe. But if a land-owning daughter married, the land would be transferred to her husband’s family and tribe. To prevent tribal land being lost through intermarriage, Moses rules that Zelophehad’s daughters must marry men from their own tribe (Num. 36:6). In this way tribal lands will be preserved: every one of the people of Israel shall hold on to the inheritance of the tribe of his fathers (v. 7). So important is this principle that it is repeated in v. 9. Happily this all worked out, for the daughters married their cousins (v. 11). This insistence that “every one … shall hold on to” his own inheritance is more than a legal obligation: it is a promise that the tribes will always live in their God-given land. In the words of Gen. 17:8, “I will give to you and to your offspring … all the land of Canaan, for an everlasting possession.” This makes a fitting conclusion to a book whose principal interest is to show how Israel was brought to the verge of the Promised Land. But in another way the book leaves the reader in suspense. The last time the situation of the daughters of Zelophehad was discussed, there immediately followed the command to Moses to go up the mountain to die (Num. 27:12). This command has still not been fulfilled, so Numbers requires a sequel. And that is provided by the book of Deuteronomy.
NUMBERS—NOTE ON 36:13 The book closes by reminding the reader that the LORD commanded its content through Moses, i.e., through the preeminent prophet (cf. 12:6–8). Israel’s good lies in heeding these instructions. The very last word, in both Hebrew and English, is Jericho, looking forward to the first stage in the conquest (Josh. 2:1).