Num 1-4 | TNotes | STEP | Book of Numbers — Quick facts: Purpose: To document the transition from the unfaithful generation who left Egypt to the generation who would enter the Promised Land Author: Moses, according to tradition Date: Records events that likely occurred around either 1445–1406 BC or 1269–1230 BC Setting: The book begins with the Israelites at Sinai, traces their journey through the wilderness, and closes with them in the plains of Moab at the doorstep of the Promised Land Book of Numbers — Overview: Setting After leaving Egypt, the Israelites journeyed to Mount Sinai, where God gave them the law (see Exodus). They remained at Sinai for a year before traveling through the wilderness into Transjordan (the region east of the Jordan River) to camp on the plains of Moab. God tested Israel in the wilderness as the generation that made the exodus from Egypt passed away and a new generation prepared to enter the Promised Land. The book of Numbers instructed the new generation camped on the plains of Moab to obey the Lord. Israel was shaped and purified during this wilderness sojourn. Through Moses’ literary efforts (and those of later scribes and editors), Numbers enabled successive generations to hear that story. It thus became a vital component of Hebrew memory. Numbers was written so that those who learned from history need not repeat mistakes from the past. Summary The book of Numbers gets its structure from the three stages of Israel’s journey through the wilderness: (1) the nineteen days in which Israel prepared to depart from Mount Sinai (1:1–10:10 ), (2) the thirty-nine-year journey from Sinai to the plains of Moab (10:11–22:1 ), and (3) the final months of Israel’s encampment on the plains of Moab shortly before they entered Canaan (21:1–36:13 ). The two registrations of Israel’s men of military age (chs 1–4 , 26 ) also shape Numbers. These registrations primarily measured the strength of Israel’s fighting force and the number of Levites, with the totals at the beginning of the book and toward the end of the book representing two completely different generations. The first census tallied the rebellious generation that left Egypt, received the law at Sinai, and died in the wilderness. The second registration numbered the new generation of Israelites that entered the Promised Land. The two counts are very close, showing that the second generation completely replaced the first. Along the way, the Hebrews that left Egypt repeatedly rebelled (chs 11 , 12 , 14 , 16–17 , 20 , 25 ). They all died in the wilderness except for Joshua and Caleb, whose faith was exemplary (13:30 ; 14:6-9 ). Israel’s army was tested on several occasions before they entered Canaan (chs 14 , 21 , 31 ), and the story of Balaam is recounted (chs 22–24 ). Arrangements were made for settling Transjordan (ch 32 ), the wilderness journey was reviewed (ch 33 ), and Moses anticipated the occupation of Canaan (chs 34–36 ). Numbers is a case study in how Israel maintained—and failed to maintain—covenant regulations in their day-to-day experiences. Authorship As with the other books of the Pentateuch, Moses has traditionally been recognized as the author of Numbers. Until the advent of modern scholarship, both Jewish and Christian scholars held to Moses’ authorship; the Old Testament, the New Testament, and much ancient Jewish literature also made this assumption. References to Moses’ role as author occur throughout the Pentateuch (e.g., Num 33:1-2 ). There is no need to exclude Moses out of hand as the primary author—on the basis of content or the level of literacy feasible at the time of the Exodus and conquest—except in passages such as the account of his death (Deut 34 ). It is also possible that Moses supervised the compilation of books credited to him or, like the apostle Paul, dictated parts of his writings. Many scholars postulate various sources from which later editors created the books of the Pentateuch, but this “Documentary Hypothesis” remains speculative (see Genesis Book Introduction, “Authorship”). Even allowing for later modifications by scribes and editors, Numbers substantially represents itself as Moses’ work. Date and Geography The geographical, cultural, and linguistic data related to Numbers fit either an early date or a late date (1400s or 1200s BC ) for the Exodus and conquest (see Exodus Book Introduction, “The Date of the Exodus”). The archaeological evidence from Sinai, the Negev, and Transjordan (Edom, Moab, and Ammon) also contributes significantly to discussion about the historical background of the conquest. Scholars are unable to identify exact locations for many place-names mentioned in the wilderness itinerary, and there are problems with various other sites named in Numbers. Literary Issues Title of the Book. The name “Numbers” derives from this book’s interest in statistics (see chs 1–4 , 26 ). This title is the English translation of the Latin title Numeri and the Greek Arithmoi , the names given to this book by the Latin Vulgate and Greek Septuagint translations of the Old Testament. The registration accounts show with mathematical precision that the Israelites who left Egypt were not the same people who crossed the Jordan into Canaan. In the Hebrew Bible, the book of Numbers is called bemidbar (“in the wilderness”), the fourth word of Num 1:1 in the Hebrew text. This title is certainly appropriate, since it reflects the book’s geographical setting and chronological framework. Literary Genres. The book of Numbers includes a variety of common literary genres, such as narrative (e.g., 10:11–14:45 ), poetry (e.g., chs 23–24 ), and law (e.g., chs 4–6 ). It also contains detailed lists of facts and figures, such as registration tallies (e.g., chs 1–4 ), offerings (e.g., ch 7 ), and travel itineraries (e.g., ch 33 ). The NLT compiles various prose lists into concise tables of names and numbers (chs 1–2 ; 13 , 34 ). Literary Sources. The Hebrew Bible identifies ancient sources that Moses (and perhaps later editors) consulted, such as The Book of the Wars of the Lord (21:14-15 ), the “Song of the Well” (21:17-18 ), and the “Song of Heshbon” (21:27-30 ). Chapters 23–24 contain many poetic lines from the non-Israelite prophet Balaam; 31:32-47 seems to be based on an actual record of war spoils; and chapter 33 appears to derive from a written diary. Text. The Hebrew text of Numbers is very well preserved, except for a few sections of poetry in chapters 21–24 that are difficult to interpret. The generally good condition of the Hebrew text is evident when comparing the Hebrew Masoretic Text ( AD 900s) with much earlier fragments of Numbers found in the Dead Sea Scrolls (150 BC — AD 125); there are only a few insignificant variations between the two. Greater differences exist between the Masoretic Text, equivalent sections in the Greek Old Testament (the Septuagint), and the Samaritan Pentateuch, but they represent deliberate differences of interpretation, not just variant readings of the manuscripts. Meaning and Message Numbers explains how God provided for his people’s needs, and it documents the Israelites’ repeated disobedience as they rebelled against the Lord’s commands. The Israelites did not wander in the wilderness for forty years because they were lost, but because of their faithlessness and rebellion. Numbers highlights Israel’s struggle with God. As often as God called the Israelites to adhere to the law, they disobeyed him. The Israelites could count on God’s provision for their physical necessities and for guidance and instruction through their chosen leaders. Yet God’s constant provision was often met with lack of faith. Numbers illustrates the swift judgment of a holy God, while teaching that the Lord is faithful and patient. As in ancient Israel, all communities of believers need unwavering leadership, and Numbers continues to warn those who too easily forget God’s holy nature. Specific episodes from Numbers are used in the New Testament as powerful object lessons: •In 1 Corinthians 10:1-11 , the apostle Paul warns his readers to avoid idolatry, immorality, and grumbling so that they will not perish like the Israelites in the wilderness. God is not pleased with such behavior, and followers of Christ must not put God to the test (1 Cor 10:9 ). •The author of Hebrews identifies repeated instances of Israel’s hardhearted and disobedient spirit and says that God responded to this waywardness with swift and certain wrath (Heb 3:7–4:11 ). These verses, which draw heavily on the language of Psalm 95 , are saturated with terms that reflect God’s judgment of Israel’s sin. •Jude 1:5 teaches Christians about faithfulness by summarizing Numbers. The same God who liberated his people from Egypt destroyed that rebellious generation because they did not believe and obey. Like ancient Israel, Christians must learn from the mistakes of the past and live in faith and obedience to their Lord. Summary for Num 1:1-4: 1:1–10:10 The Israelites prepared to leave for the Promised Land by registering all the troops eligible to participate in the conquest. The nation was transitioning from slavery to nationhood. Summary for Num 1:1-16: 1:1-16 One family leader from each tribe (except Levi) was appointed to count Israel’s men of fighting age. 1:1 In the year after Israel’s departure from Egypt, the Lord frequently communicated his will to the people through Moses and gave them every opportunity to conform to his divine plan. • God’s self-disclosure often took place at the Tabernacle (literally the Tent of Meeting ; see study note on Exod 27:21). • The wilderness of Sinai was a great, terrifying, and inhospitable desert (Deut 1:19 ). This relatively unpopulated region was the anvil on which God forged Israel as the environmental challenges of Sinai tested Israel’s dependence upon the Lord throughout the book of Numbers. Sinai reminded later biblical authors of the law and of Israel’s rebellious spirit (Ps 106:19 ; Heb 12:25-26 ).

Book of Numbers — Quick facts:

Purpose: To document the transition from the unfaithful generation who left Egypt to the generation who would enter the Promised Land

Author: Moses, according to tradition

Date: Records events that likely occurred around either 1445–1406 BC or 1269–1230 BC

Setting: The book begins with the Israelites at Sinai, traces their journey through the wilderness, and closes with them in the plains of Moab at the doorstep of the Promised Land

Book of Numbers — Overview:

Setting
After leaving Egypt, the Israelites journeyed to Mount Sinai, where God gave them the law (see Exodus). They remained at Sinai for a year before traveling through the wilderness into Transjordan (the region east of the Jordan River) to camp on the plains of Moab. God tested Israel in the wilderness as the generation that made the exodus from Egypt passed away and a new generation prepared to enter the Promised Land. The book of Numbers instructed the new generation camped on the plains of Moab to obey the Lord.
Israel was shaped and purified during this wilderness sojourn. Through Moses’ literary efforts (and those of later scribes and editors), Numbers enabled successive generations to hear that story. It thus became a vital component of Hebrew memory. Numbers was written so that those who learned from history need not repeat mistakes from the past.

Summary
The book of Numbers gets its structure from the three stages of Israel’s journey through the wilderness: (1) the nineteen days in which Israel prepared to depart from Mount Sinai (1:1–10:10 ^a), (2) the thirty-nine-year journey from Sinai to the plains of Moab (10:11–22:1 ^b), and (3) the final months of Israel’s encampment on the plains of Moab shortly before they entered Canaan (21:1–36:13 ^c).
The two registrations of Israel’s men of military age (chs 1–4 ^d, 26 ^e) also shape Numbers. These registrations primarily measured the strength of Israel’s fighting force and the number of Levites, with the totals at the beginning of the book and toward the end of the book representing two completely different generations. The first census tallied the rebellious generation that left Egypt, received the law at Sinai, and died in the wilderness. The second registration numbered the new generation of Israelites that entered the Promised Land. The two counts are very close, showing that the second generation completely replaced the first.
Along the way, the Hebrews that left Egypt repeatedly rebelled (chs 11 ^f, 12 ^g, 14 ^h, 16–17 ⁱ, 20 ^j, 25 ^k). They all died in the wilderness except for Joshua and Caleb, whose faith was exemplary (13:30 ^l; 14:6-9 ^m).
Israel’s army was tested on several occasions before they entered Canaan (chs 14 ⁿ, 21 ^o, 31 ^p), and the story of Balaam is recounted (chs 22–24 ^q). Arrangements were made for settling Transjordan (ch 32 ^r), the wilderness journey was reviewed (ch 33 ^s), and Moses anticipated the occupation of Canaan (chs 34–36 ^t).
Numbers is a case study in how Israel maintained—and failed to maintain—covenant regulations in their day-to-day experiences.

Authorship
As with the other books of the Pentateuch, Moses has traditionally been recognized as the author of Numbers. Until the advent of modern scholarship, both Jewish and Christian scholars held to Moses’ authorship; the Old Testament, the New Testament, and much ancient Jewish literature also made this assumption. References to Moses’ role as author occur throughout the Pentateuch (e.g., Num 33:1-2 ^u). There is no need to exclude Moses out of hand as the primary author—on the basis of content or the level of literacy feasible at the time of the Exodus and conquest—except in passages such as the account of his death (Deut 34 ^v). It is also possible that Moses supervised the compilation of books credited to him or, like the apostle Paul, dictated parts of his writings.
Many scholars postulate various sources from which later editors created the books of the Pentateuch, but this “Documentary Hypothesis” remains speculative (see Genesis Book Introduction, “Authorship”). Even allowing for later modifications by scribes and editors, Numbers substantially represents itself as Moses’ work.

Date and Geography
The geographical, cultural, and linguistic data related to Numbers fit either an early date or a late date (1400s or 1200s BC) for the Exodus and conquest (see Exodus Book Introduction, “The Date of the Exodus”).
The archaeological evidence from Sinai, the Negev, and Transjordan (Edom, Moab, and Ammon) also contributes significantly to discussion about the historical background of the conquest. Scholars are unable to identify exact locations for many place-names mentioned in the wilderness itinerary, and there are problems with various other sites named in Numbers.

Literary Issues
Title of the Book. The name “Numbers” derives from this book’s interest in statistics (see chs 1–4 ^w, 26 ^x). This title is the English translation of the Latin title Numeri and the Greek Arithmoi, the names given to this book by the Latin Vulgate and Greek Septuagint translations of the Old Testament. The registration accounts show with mathematical precision that the Israelites who left Egypt were not the same people who crossed the Jordan into Canaan. In the Hebrew Bible, the book of Numbers is called bemidbar (“in the wilderness”), the fourth word of Num 1:1 ^y in the Hebrew text. This title is certainly appropriate, since it reflects the book’s geographical setting and chronological framework.
Literary Genres. The book of Numbers includes a variety of common literary genres, such as narrative (e.g., 10:11–14:45 ^z), poetry (e.g., chs 23–24 ^aa), and law (e.g., chs 4–6 ^ab). It also contains detailed lists of facts and figures, such as registration tallies (e.g., chs 1–4 ^ac), offerings (e.g., ch 7 ^ad), and travel itineraries (e.g., ch 33 ^ae). The NLT compiles various prose lists into concise tables of names and numbers (chs 1–2 ^af; 13 ^ag, 34 ^ah).
Literary Sources. The Hebrew Bible identifies ancient sources that Moses (and perhaps later editors) consulted, such as The Book of the Wars of the Lord (21:14-15 ^ai), the “Song of the Well” (21:17-18 ^aj), and the “Song of Heshbon” (21:27-30 ^ak). Chapters 23–24 ^al contain many poetic lines from the non-Israelite prophet Balaam; 31:32-47 ^am seems to be based on an actual record of war spoils; and chapter 33 ^an appears to derive from a written diary.
Text. The Hebrew text of Numbers is very well preserved, except for a few sections of poetry in chapters 21–24 ^ao that are difficult to interpret. The generally good condition of the Hebrew text is evident when comparing the Hebrew Masoretic Text (AD 900s) with much earlier fragments of Numbers found in the Dead Sea Scrolls (150 BC—AD 125); there are only a few insignificant variations between the two. Greater differences exist between the Masoretic Text, equivalent sections in the Greek Old Testament (the Septuagint), and the Samaritan Pentateuch, but they represent deliberate differences of interpretation, not just variant readings of the manuscripts.

Meaning and Message
Numbers explains how God provided for his people’s needs, and it documents the Israelites’ repeated disobedience as they rebelled against the Lord’s commands. The Israelites did not wander in the wilderness for forty years because they were lost, but because of their faithlessness and rebellion.
Numbers highlights Israel’s struggle with God. As often as God called the Israelites to adhere to the law, they disobeyed him. The Israelites could count on God’s provision for their physical necessities and for guidance and instruction through their chosen leaders. Yet God’s constant provision was often met with lack of faith. Numbers illustrates the swift judgment of a holy God, while teaching that the Lord is faithful and patient.
As in ancient Israel, all communities of believers need unwavering leadership, and Numbers continues to warn those who too easily forget God’s holy nature. Specific episodes from Numbers are used in the New Testament as powerful object lessons:
•In 1 Corinthians 10:1-11 ^ap, the apostle Paul warns his readers to avoid idolatry, immorality, and grumbling so that they will not perish like the Israelites in the wilderness. God is not pleased with such behavior, and followers of Christ must not put God to the test (1 Cor 10:9 ^aq).
•The author of Hebrews identifies repeated instances of Israel’s hardhearted and disobedient spirit and says that God responded to this waywardness with swift and certain wrath (Heb 3:7–4:11 ^ar). These verses, which draw heavily on the language of Psalm 95 ^as, are saturated with terms that reflect God’s judgment of Israel’s sin.
•Jude 1:5 ^at teaches Christians about faithfulness by summarizing Numbers.
The same God who liberated his people from Egypt destroyed that rebellious generation because they did not believe and obey. Like ancient Israel, Christians must learn from the mistakes of the past and live in faith and obedience to their Lord.

Summary for Num 1:1-4: 1:1–10:10 ^au The Israelites prepared to leave for the Promised Land by registering all the troops eligible to participate in the conquest. The nation was transitioning from slavery to nationhood.
Summary for Num 1:1-16: 1:1-16 ^av One family leader from each tribe (except Levi) was appointed to count Israel’s men of fighting age. 1:1 ^aw In the year after Israel’s departure from Egypt, the Lord frequently communicated his will to the people through Moses and gave them every opportunity to conform to his divine plan.

• God’s self-disclosure often took place at the Tabernacle (literally the Tent of Meeting; see study note on Exod 27:21).

• The wilderness of Sinai was a great, terrifying, and inhospitable desert (Deut 1:19 ^ax). This relatively unpopulated region was the anvil on which God forged Israel as the environmental challenges of Sinai tested Israel’s dependence upon the Lord throughout the book of Numbers. Sinai reminded later biblical authors of the law and of Israel’s rebellious spirit (Ps 106:19 ^ay; Heb 12:25-26 ^az).
Summary for Num 1:2-16: 1:2-16 ^ba men twenty years old or older who are able to go to war: In this effort to register Israel’s men of military age, more information was gathered than in the previous registration (cp. Exod 38:26 ^bb).

• the tribes and the names of the leaders: Hebrew culture was tribal, built around clans and families. The tribal leaders were readily identified and appear again as a group in Num 7 ^bc.

• Moses and Aaron did not include Levi’s tribe in this registration, since it had a special status in Israelite society (cp. 1:47-53 ^bd; 26:51-62 ^be; Deut 18:5 ^bf; 33:8-11 ^bg).
1:16 ^bh These tribal leaders had apparently shown themselves responsible and trustworthy by fulfilling other important duties.
Summary for Num 1:17-46: 1:17-46 ^bi The tabulation yields the same number of qualified men (603,550) as mentioned in Exod 38:26 ^bj. Exodus 12:37 ^bk and Num 11:21 ^bl give an approximate number of 600,000. These numbers have been interpreted in different ways. They might reflect the literal size of this army (cp. Exod 1:9-10 ^bm); alternatively, the figures might be symbolic, projected backward from a later period, or simply misunderstood in translation. See also study note on Exod 12:37.
Summary for Num 1:20-43: 1:20-43 ^bn In this second list of the tribes, Gad is placed alongside Reuben and Simeon, the tribes with whom Gad would camp while Israel was on the march.
Summary for Num 1:47-54: 1:47-54 ^bo The tribe of Levi did not serve in Israel’s army with the other tribes. This section of Numbers describes the organization of Levites for service in the Tabernacle, which was their primary responsibility.
Summary for Num 1:50-53: 1:50-53 ^bp The Levites inherited the task of erecting, dismantling, transporting, and guarding the Tabernacle. By keeping unauthorized persons from getting too close or desecrating it, they protected the Hebrews from the Lord’s anger. 1:50 ^bq Tabernacle of the Covenant: This portable sanctuary symbolized the presence of the Lord and represented Israel’s covenant relationship with him.

‏ Numbers 2

Summary for Num 2:1-34: 2:1-34 ^br Israel’s camps were to be organized by tribal groupings. This arrangement may have reflected concerns for social status, access to water, and security for the Tabernacle, which represented the Lord’s presence. The Egyptian army from approximately this same era camped in a similar defensive formation to protect the sacred objects that accompanied their field campaigns.
2:2 ^bs Each area of the Hebrew camp was identified by family banners, which were probably flags or streamers (1:52 ^bt). The use of such tribal symbols or battle flags finds an analogy in modern bedouin life, where the divisions of tribe, clan, and family have long held great importance.

• The tribes camped around the sanctuary at a safe distance (cp. Josh 3:4 ^bu) that respected the gap between God’s holiness and the non-Levitical tribes.
Summary for Num 2:3-9: 2:3-9 ^bv The tribes of Judah, Issachar, and Zebulun camped in the most prestigious place on the east side of the Tabernacle and led the way when Israel was on the move. This largest of the tribal groups (186,400) could provide adequate protection for the sacred tent and its attendants.
Summary for Num 2:10-16: 2:10-16 ^bw The tribes of Reuben, Simeon, and Gad camped on the south. With their 151,450 warriors, they took second place in the line of march.
Summary for Num 2:18-24: 2:18-24 ^bx The tribes of Ephraim, Manasseh, and Benjamin marched behind the Tabernacle and the Levites.
Summary for Num 2:25-31: 2:25-31 ^by The tribes of Dan, Asher, and Naphtali brought up the rear.
2:34 ^bz The Hebrews initially obeyed God by camping and marching in the manner Moses had specified, but this obedient spirit did not last for long.

‏ Numbers 3

Summary for Num 3:1-4:49: 3:1–4:49 ^ca The duties of Israel’s priests and Levites included the transportation, assembly, safety, and upkeep of the Tabernacle. The physical arrangement of Israel’s tribes reflected concern for these activities.
Summary for Num 3:1-4: 3:1-4 ^cb The family line of Aaron provided the professional priests who led Israel’s worship. Aaron’s four sons were the foundation of Israel’s priesthood; they stood in God’s presence and served him on behalf of the people. They were appointed to lead the people and serve the Lord as ministers in the Tabernacle and as guardians of God’s covenant with his people.
3:4 ^cc The deaths of Nadab and Abihu (see Lev 10:1-2 ^cd) highlighted the importance of guarding the holiness of the sanctuary and of strict obedience to God’s instructions (Num 26:61 ^ce; Lev 16:1 ^cf; 1 Chr 24:2 ^cg; cp. Acts 5:1-11 ^ch; 1 Cor 10:6-11 ^ci; 11:29-30 ^cj).

• Eleazar and Ithamar: See profile for Eleazar at end of chapter.
Summary for Num 3:5-13: 3:5-13 ^ck The Levites were appointed as assistants to the priests, who were represented by Aaron. Their ministry included sacred duties (3:7 ^cl) in maintaining the Tabernacle and its furnishings (3:8 ^cm; described in greater detail in 4:1-33 ^cn).
3:10 ^co The sanctuary was sacred (1:51 ^cp; 3:38 ^cq; 18:7 ^cr); it was not to be approached by the unqualified (cp. 3:4 ^cs).
Summary for Num 3:11-13: 3:11-13 ^ct The firstborn sons ... of Israel belonged to God, having been spared when the Egyptian firstborn sons died (3:13 ^cu; see Exod 11–12 ^cv). The Levites were chosen ... to serve as substitutes in their place.
Summary for Num 3:14-39: 3:14-39 ^cw This first phase of a two-stage registration of the tribe of Levi (see 4:34-49 ^cx for stage two) summarized each family group’s special responsibilities (described in greater detail in 4:1-33 ^cy). This numbering was not linked with military duties, so it enrolled male Levites from the age of one month (3:40-41 ^cz).

• Three family groups are descended from Gershon, Kohath, and Merari, the three sons of Levi. These clans (often called the Gershonites, Kohathites, and Merarites) later inherited the “cities of refuge” (Josh 21 ^da) and filled various important posts in the Jerusalem Temple (2 Chr 29:3-17 ^db).
Summary for Num 3:27-32: 3:27-32 ^dc Aaron and Moses, sons of Amram, were descendants of Kohath (see Exod 6:18 ^dd, 20 ^de, 26 ^df). Because they were caretakers of the sanctuary (the Most Holy Place) and its very sacred furnishings (described in Num 3–4 ^dg), the Kohathites were the most highly regarded of the three clans.
3:28 ^dh 8,600: Some Greek manuscripts read 8,300. The “six” (Hebrew shsh) in 8,600 could result from misreading a “three” (Hebrew shlsh).
3:32 ^di Eleazar, Aaron’s third son, presided over the Levites as administrator (perhaps as an executive secretary), while his father dealt with other matters; he had special ... oversight of the Tabernacle (4:16-20 ^dj). He played an important role in Israel’s wilderness period and later succeeded his father as high priest (see 16:37-39 ^dk; 19:3-6 ^dl; 20:25-28 ^dm; 26:1-3 ^dn).
3:38 ^do The preeminent campsite east of the Tabernacle was reserved for ... Moses, Aaron, and his priestly sons.
3:39 ^dp 22,000: The numbers listed for each clan (3:22 ^dq, 28 ^dr, 34 ^ds) add up to 22,300. See study note on 3:28.
Summary for Num 3:40-51: 3:40-51 ^dt There were 273 more firstborn sons in Israel (in the non-Levite tribes) than there were Levite males (cp. 3:39 ^du). Because the Levites served as substitutes for the firstborn of Israel (3:41 ^dv; see study note on 3:11-13), a redemption price (3:48 ^dw) of five pieces of silver (3:47 ^dx) had to be paid for each of the extra firstborn sons (3:46 ^dy; cp. Lev 27:6 ^dz). It is not clear who covered this cost. This provision for a special class of substitutes points to Christ’s role as a substitute; through his death, Christ paid the redemption price for all humanity (see Mark 10:45 ^ea; Gal 3:13 ^eb; Eph 1:7 ^ec; Heb 9:15 ^ed).

Profile: Eleazar
Eleazar was the third son of Aaron, the first high priest (Exod 6:23 ^ee). Eleazar’s two older brothers, Nadab and Abihu, offended God by offering incense in a different way than what God had commanded (Lev 10:1-7 ^ef). Because of their disobedience, God killed them. Since Eleazar was the next oldest son, he was now in line to succeed his father as high priest. He performed priestly duties during his father’s lifetime, and he helped his father and Moses when some Levites rebelled because they wanted equal status with Aaron’s priestly family (Num 16:36-40 ^eg).
Aaron died in the wilderness a short time before the Israelites entered the Promised Land. He was not allowed to enter because he and Moses had rebelled against God by striking the rock at Meribah (20:1-13 ^eh). Before Aaron’s death, he, Moses, and Eleazar went up on Mount Hor, where Moses removed the priestly garments from Aaron and put them on his son (20:22-29 ^ei).
After this, Eleazar served as high priest for the rest of his life, which included the time of Canaan’s conquest. When it was time to divide the land among the tribes, Eleazar and Joshua cast the sacred lots to determine where each tribe would settle (Josh 14:1-5 ^ej). When Eleazar died, he was succeeded by his son Phinehas, who had distinguished himself by his covenant faithfulness when Israel had turned to the gods of Moab (Num 25 ^ek). Eleazar’s descendants included Zadok, the faithful priest who replaced Abiathar (1 Kgs 2:26-27 ^el, 35 ^em; see 1 Chr 6:3-8 ^en, 50-53 ^eo), and Ezra, who was instrumental in reestablishing Judea after the Exile (see Ezra 7:1-5 ^ep). In Ezekiel’s ideal temple, only the descendants of Eleazar through Zadok would be permitted to serve (Ezek 44:15 ^eq).

Passages for Further Study
Exod 6:23-25 ^er; Lev 10:6-7 ^es; Num 3:1-4 ^et; 16:36-40 ^eu; 20:22-26 ^ev; 26:1-4 ^ew; Josh 14:1 ^ex

‏ Numbers 4

Summary for Num 4:1-49: 4:1-49 ^ey This section expands the discussion begun in 3:21-37 ^ez on the duties of the three clans of Levites. The Levites—on the march and encamped—carried and cared for the Tabernacle and were always surrounded by the other tribes so that they and their precious cargo would be safe (2:17 ^fa). The sacred things associated with God were placed in the middle of the tribes, and the role of the priests and their Levitical assistants was to keep them holy by keeping them separate.

• God, in his holiness, is worthy of attention to the details of his will. His Tabernacle and its furnishings were sacred, and the tribe of Levi was responsible to maintain the distinction between holy and common, between clean and unclean. This explains why so much information is provided about the duties of the three clans of Levites. 4:1 ^fb Moses and Aaron were mediators of God’s will regarding the care and transport of the Tabernacle, the primary charge of the three Levitical families.
4:3 ^fc Of the 22,000 Levites (3:39 ^fd), only men between the ages of thirty and fifty, those in the prime of their life, were allowed to serve in the sanctuary. The summary of this registration (another “numbering”) found in 4:34-49 ^fe gives the total number of qualified males as 8,580.
Summary for Num 4:4-20: 4:4-20 ^ff The duties of the Kohathites (see 3:27-32 ^fg) are listed first because they performed a special service related to the most sacred objects (perhaps because Aaron and the priests came from this clan; 1 Chr 6:2-3 ^fh). The tasks of carrying, setting up, and disassembling these sacred coverings and furnishings were extremely important. All the things entrusted to Kohath’s descendants—the Ark of the Covenant, the table of the Bread of the Presence, the lampstand (Hebrew menorah), the gold incense altar, and the altar for sacrifices—held tremendous value. These objects are first described in Exod 25–30 ^fi, but Numbers shows how they were integrated into Hebrew life. The Kohathites carried these items on poles or in frames, and they were not to touch them or enter the sanctuary to look at them on penalty of death.
4:15 ^fj Aaron and his surviving sons Eleazar and Ithamar had to cover the sanctuary and all the sacred articles completely before the camp was ready to move, with the groups of non-Levitical tribes marching before and behind the Levites who carried the Tabernacle. The royalty of these objects is seen in the symbolic colors of the coverings, and their sacredness underlies the stern warning that even though the Kohathites were the designated handlers, they must not touch the sacred objects, or they would die. Such respect marked the holiness of Israel’s Lord. The dangers of disregarding these instructions are apparent in 1 Sam 6:19-20 ^fk and 2 Sam 6:6-7 ^fl.
Summary for Num 4:21-28: 4:21-28 ^fm The men of the Gershonite clan (see 3:21-26 ^fn) were responsible for general service and carrying loads (4:24 ^fo). This involved handling the curtains and coverings, ropes, and related equipment that was less central to Israel’s worship. Their duties focused on the Tabernacle in general instead of on the sacred objects of the inner sanctuary that were the responsibility of Kohath’s clan.
Summary for Num 4:29-33: 4:29-33 ^fp Even this assignment to the Merarite clan, which focused on items of lesser priority than those handled by the Kohathites and Gershonites, had to be done in a specific way, and the various loads were assigned to each man by name (4:32 ^fq; cp. 1 Cor 14:40 ^fr). While the Gershonites and Merarites lacked the status of Kohath’s family, each group contributed to the process of moving and erecting the Tabernacle.
Summary for Num 4:34-49: 4:34-49 ^fs The process of numbering and recording the Levites’ names and making sure that each man understood his assignment was an important step in organizing Israel to travel and camp in the correct manner and in safeguarding the Tabernacle.