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1:1–10:36 The first 10 chapters of Numbers describe the organization of the camp of Israel during the journey to the promised land. The book continues the narrative begun in the book of Exodus. Having escaped from Egypt (Exod 1–15), the Israelites received the law at Sinai (Exod 19–34), built the structures and furniture for the tabernacle (Exod 35–40), and received God’s instruction on its use and maintenance (Lev 1–27). The Israelites must organize the camp and determine the logistics of the march. They must also make military preparations for the eventual conquest of Canaan. The census recorded in Num 1–10 took place over 20 days (vv. 1; 10:11). At the close of this period, the Israelites began their journey—which ended 38 years later (Deut 2:14). These events from Israel’s early history date to sometime in the Late Bronze Age (1550–1200 bc).

Introduction to Numbers

The Pentateuch

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1:1 the desert of Sinai Designates an area near Mount Sinai, but not the mountain itself (compare Exod 3:1–2; 19:1–2). All of the communications between Moses and Yahweh in Num 1–10 occur in the wilderness of Sinai rather than on the mountain bearing the same name. Now that the tabernacle is in place, the two meet there, and the tent serves as a portable Sinai wherever the people go.

Midian

Israelite Calendar Table

the tent of assembly Yahweh’s voice came from inside the internal tent structure of the tabernacle proper—the most holy place (holy of holies) where the ark of the covenant was kept (Exod 25:22; Num 7:89). The tent was essentially a portable Sinai, where Moses and God conversed in private. Aside from Moses, only the high priest (Aaron at this time) could enter the most holy place, and could only do so once per year (Lev 16).

As with the events at Sinai, anyone accompanying Moses when God’s voice called for a meeting was restricted from the presence of God (Exod 24:1–2, 9, 15; 28:43; 30:20; Lev 10:9; 16:2).

Tabernacle AYBD

Tabernacle DOT: P

month The tabernacle sanctuary was finished at the start of the first month (Exod 40:17).

1:2 Take a census of the entire community of Numbers 1 records a census which was taken to determine the number of fighting men in Israel so that they could organize Israel into a war camp with the tabernacle at the center. The language here in vv. 2–3 is comparable to that found in Akkadian texts for mustering an army, indicating that the purpose of this census was to assess the state and size of Israel’s military forces. Other ot censuses were taken for the same purpose (2 Sam 24:1–9; 2 Chr 14:7). Troop head counts were customarily taken before and after battle (see Josh 8:10; Num 31:48–49; compare 1 Sam 14:17).

The Hebrew term edah (“congregation, community”) can refer to the entire nation (men, women, and children; see Exod 16:1) or to adult males who can bear arms (see Num 14:1–4; 31:26, 28, 43; compare Judg 20:1). The term may also refer to a decision-making council of tribal leaders (see Exod 12:3, 21; Josh 22:14–16). When used for tribal leaders, the term focuses on a national body with comprehensive political power (executive, legislative and judicial authority). This is why some passages speak of the edah punishing covenant violations (see Num 35:12, 24–25; Josh 22:16; Judg 21:10) and crowning kings (1 Kgs 12:20).

In the aftermath of the conquest under Joshua and Israel’s failure after his death, the authority of the edah is not mentioned again until Judg 19–21. During the era of the judges, each judge acted without the approval of the edah. During this period, Israel had no central authority, whether the edah or a king.

Some Political Institutions of Early Israel Numbers (JPS)

according to the number of names Numbers 10:11 indicates that this entire process took roughly 20 days. In comparison, David’s later census, which recorded a comparable amount of names, took nearly 10 months (2 Sam 24:8). David and Moses used different methods for administering the census: while David’s census was taken by a small group of people, Moses made each clan and its leadership responsible for the counting (Num 10:2, 18, 20), so each clan was counted simultaneously.

1:3 twenty years old The age of mandatory enlistment in the ancient Israelite army. Compare 2 Chr 25:5.

1:4 the head The Hebrew term used here, rosh, refers to the leader of the household in this instance. In some contexts, it is synonymous with the Hebrew term nasi (often translated as “prince” or “chieftain”) which is used in Num 1:16.

1:5–16 The following list includes 24 names—16 of which do not appear elsewhere. One representative from each tribe is chosen by Yahweh to count the men of his own tribe. None of the names bear a “Yah(weh)” element, though many of them have an “El” or “Shaddai” element. This is consistent with Exod 6:3, which stresses that the patriarchs did not know God by the name Yahweh. The list identifies the leaders of the tribes during the days of Moses. This generation was the first to learn the name Yahweh while the people were still in bondage (Exod 3:13–15). The list is arranged according to tribe, but it leaves out the tribe of Levi because the Levites were exempt from military service due to their assignment to the service of the tabernacle sanctuary (Num 1:47–53; Num 18).

1:16 the leaders of The Hebrew term used here, nasi, refers to the recognized leader of the clan (see note on v. 4). Each tribe included multiple clans and their respective leaders (vv. 5–16; 13:1–15; 34:16–29). For example, 250 chieftains representing the congregation (edah) rebelled against Moses with Korah. There is evidence also for “head chieftains” (“chief of chiefs”; see 3:32).

their ancestors’ tribes The 12 tribes, descended from the sons of Jacob (Gen 29:31–30:24).

1:18 they registered themselves among their clans The Israelites declared their lineage by clan.

1:20–46 This section lists how many men of at least 20 years of age were registered during the census. The listing is given tribe-by-tribe with a summary at the end (Num 1:44–46). According to Exod 12:37, about 600,000 men left Egypt, accompanied by additional women and children. The sum total given in this passage yields an army of over 600,000 men. Adding women and children, this number indicates an extremely large population of 2–3 million people for the Israelites, the size of which poses major logistical difficulties (see note on Num 1:46).

The size of the army also poses a major historical difficulty since such a large army was unheard of in the ancient world—even if it was made up of every able-bodied male. The Egyptian army at the time had about 100,000 men total. At the Battle of Kadesh, a major battle of the early 13th century bc, the Egyptians fielded an army of about 20,000 against a Hittite force of about 17,000. A few hundred years later, the Assyrians subjugated most of Mesopotamia and the Levant with around 175,000 men. A few hundred years after that, the Persians fielded the largest armies of ancient times with 350,000 to 400,000. An Israelite army of 600,000 men, even unarmed and enslaved, had a six-to-one numerical advantage over their captors and would hardly have needed divine intervention to make their escape from Egypt. Similarly, conquering the territory of Canaan would have posed no trouble for such a large force. However, Deuteronomy 7:1–7 presents Israel as the least numerous nation in Canaan at the time of the conquest—seven other nations were larger. The combined population of these eight nations would have had to range from 16 to 24 million people living in an area the size of New Jersey. Archaeological evidence does not support a population of this size in ancient Canaan.

The best explanation for the difficulty posed by the total is that the Hebrew words used in this passage—eleph (“thousand”) and me’ah (“hundred”)—should be understood as terms for military groupings, not as literal numbers (compare Num 10:4; Exod 18:21; Josh 22:30). Both terms are also used in a way that is analogous to terms for military units like legion, squadron, battalion, or platoon (Num 31:5; 1 Sam 8:12; 29:2; 2 Sam 18:1; 2 Kgs 11:4). Therefore, the totals given do not provide any information on the size of the Israelite population.

Alternately, the numbers may be examples of literary hyperbole—the use of exaggeration to make a point. A similar use of hyperbole was common in ancient Near Eastern literature, especially royal inscriptions and annals. Kings often exaggerated the extent of their victories. This use of hyperbole anchors the biblical account in the literary conventions of the ancient Near East. The biblical writer could have been using a well known rhetorical device to emphasize the power of Yahweh.

Census (Ancient Near East) AYBD

Large Numbers in the Exodus and Wilderness Journey

1:46 six hundred and three thousand, five hundred and fifty Adding women and children to this number yields a total population of 2–3 million. A population of this size would have taken weeks to pass any single point on the route to the promised land. The Levites are excluded from this count (Num 1:47); they would have added another 22,000 men to the total (3:39).

Exodus 30:12–16 and 38:26 record another census taken at Sinai after the exodus event. The total population of that census is identical to the number described here, yet it only took one night for the Israelites to cross the sea during the exodus event (Exod 14:21–22). In addition, if the people were arranged according to the description given in Numbers, the Israelites could not have physically passed through certain points of the journey, as certain geographical barriers would not have accommodated this number of people on foot. Furthermore, Yahweh’s miraculous provision of food for the Israelites only begins roughly 45 days into their journey (Exod 16:1), meaning about 2 million people had to be fed by other means for that time. If they ate livestock from their flocks and herds for that time, they would have had to leave Egypt with millions of animals. Even after the provision of manna began, a population that size would need to gather over a million gallons of manna per day (see Exod 16:13–21).

Finally, the area that Israel’s camp covered is indicated in Num 33:49. The two geographic markers given in that verse are about seven miles apart, suggesting a camp of about 49 square miles. At 2 million, the population density would be over 40,000 people per square mile—13,000 people per square mile greater than the city of New York in 2010. Either the size of the population is literary hyperbole (exaggeration for effect) or the terms for thousands, hundreds, and fifties are not labels for the actual numbers of the groups (see note on vv. 20–46).

Large Numbers in the Exodus and Wilderness Journey

Credibility of the Census Totals NIEBD

1:47–54 The tribe of Levi is exempt from military service because the Levites serve in the tabernacle (vv. 50–53; compare ch. 18). Without the integrity of the tabernacle—which enables Yahweh to live among the people—Israel would not succeed in war. In this way, the Levite’s guardianship of the tabernacle is a form of military service in that it ensures Yahweh’s protection for Israel’s soldiers.

Levites NIDBV15

Levites JE:DRHRLCJPETPD12V

1:50 the tabernacle of the testimony Israel’s portable tent shrine used through the reign of King David. The construction and consecration of the tabernacle and all of its furnishings is detailed in Exod 25–31 and 35–40.

Tabernacle AYBD

Tabernacle DOT: P

1:51 stranger In this context, a non-Levite. For more on the duties of the Levites, see Num 3:5–43 (also Exod 28–29; Lev 1–7).

1:52 banner While the precise meaning of the Hebrew term used here, degel, is uncertain, it likely refers to a military unit (see Num 2:3).

1:53 and there will not be wrath The Levites were to camp around the tabernacle as a buffer between the other 11 tribes and the space dedicated to the service of Yahweh. This was a preventative measure against the kind of tragedy that can happen when that which is common comes into contact—either intentionally or unintentionally—with that which is holy. Such an offense often brought immediate death to the offenders, regardless of their intent (e.g., Lev 10; 2 Sam 6:5–15).

When the Israelites broke proper order or did not heed instruction, they risked an outbreak of plague or divine wrath. Other examples include, but are not limited to: the sin of the golden calf (Exod 32:35), not paying the census tax before the construction of the tabernacle (Exod 30:12), and breeching the camp of the Levites (Num 1:53; 8:19).

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