The epilogue to Exodus-Numbers began with Num 24:25. This long epilogue is fitting for such a long narrative. And it tells for us the story of the second generation in the wilderness. We seen the holy jealousy of Phinehas, son of Eleazar the priest, for the true God of Israel. And now we are going to see that he is representative of the whole generation.

First we have a new census and it should be noted that instead of YHWH speaking to Moses and Aaron He is now speaking to Moses and Eleazar (Aaron's son) the priest (Num 26:1). This census is again for those 20 years old and up who are able to go to war (i.e. again it will not include Levi) (Num 26:2). The order of the census by tribe was Reuben, Simeon, Gad, Judah, Issachar, Zebulun, Manasseh, Ephraim, Benjamin, Dan, Asher, and Naphtali. This is the same order of the census in Numbers 1 where Gad was promoted to prepare for the placement of the tribes around the tabernacle, except for the order of Manasseh and Ephraim. I now instinctively look at the order and try to discover why.

Within the census data there is some commentary. First, after numbering Reuben there are comments made about Dathan and Abiram and their children who rebelled with Korah and were swallowed by the earth together with Korah (but apparently not Korah's children (Num 26:9-11). So this commentary looks backwards. There is a second comment made regarding Judah's sons Er and Onan (Num 26:19, cf. Gen 46:12, 38:7, 10). Third, the census tells us about Zelophehad who had no sons but did have daughters and the text even gives us the names of these daughters, which is very unusual (Num 26:32, only cf. Num 26:46). So the reversal of Ephraim and Manasseh highlights this comment and prepares us to look forward for the following events.

It is worth looking at the numbers in Numbers 26. The format of these refections is to note the number in this chapter compared to (::) the number in the census in chapter 1. Reuben (43,730 :: 46,500), Simeon (22,200 :: 59,300), Gad (40,500, :: 45,650), Judah (76,500 :: 74,600), Issachar (64,300 :: 54,400), Zebulun (60,500 :: 57,400), Manasseh (52,700 :: 32,200) Ephraim (32,500 :: 40,500), Benjamin (45,600 :: 35,400), Dan (64,400 :: 62,700), Asher (53,400 :: 41,500), Naphtali (45,400 :: 53,400). And the total is 601,730 compared to 603,550. The total shows us that the nation has almost recovered in size despite the death of most of the previous generation.

Looking at the numbers reveals a quite surprising pattern (though I guess I should no longer be surprised by things like this, perhaps I am surprised because I notice these things without a commentary showing me). South of the tabernacle: Reuben, Simeon, and Gad are all smaller. The coveted dwelling place east of the tabernacle: Judah, Issachar and Zebulun are all larger. West of the tabernacle: Manasseh is larger, Ephraim is smaller, and Benjamin is larger. And to the north: Dan and Asher are larger and Naphtali is smaller. Judah is still the largest (still even exceeding Ephraim plus Manasseh). By now you too can draw some conclusions from these observations. Moreover, the size of their inheritance is related to the number in this census (Num 26:53-54).

After this there is a new list of the Levites by clan. It notes many of the same things noted earlier in Numbers like the death of Nadab and Abihu (Num 3:4, 26:61, cf. Lev 10:1) and the fact that they were not listed in the census because they have no inheritance (Num 18:20, 23, 24, 26:62). The text also mentions Miriam (Num 26:59). The total male Levites one month old and up was 23,000 (Num 26:62) compared to 22,000 (Num 3:39).

By way of inclusio, the passage ends mentioning Moses and Eleazar the priest and the setting of the plains of Moab by the Jordan opposite Jericho. And mentioning the previous census the author makes it clear that only Caleb and Joshua were counted in both -- everyone else from the earlier census died in the wilderness (Num 26:64-65).

As mentioned before, we were prepared by the order of the census for the story of the daughters of Zelophehad that follows. We see their faith in approaching Eleazar the priest for their father's portion of the inheritance. Appropriately given the other major commentary in the census, they note that their father did not die in the company of Korah but "for his own sin" (Num 27:3). We see them concerned for the name of their father (Num 27:4). And YHWH set down a statute and a rule for the people of Israel that their father's inheritance would go to his daughters and also setting forward the inheritance principles when there is no children at all.

Next we pick back up where we left off with the death of Aaron. YHWH tells Moses to go up into Abarim mountain and see the Promised Land and when he sees it "you shall be gathered to your people, as your brother Aaron was, because you rebelled against my word in the wilderness of Zin when the congregation quarreled, failing to uphold me as holy at the waters before their eyes" (Num 27:13-14). So that there is no confusion it is added: "These are the waters of Meribah of Kadesh in the wilderness of Zin" (Num 27:14). And Moses asks for God to appoint a man to lead Israel so that they "may not be as sheep that have no shepherd" (Num 27:17). And YHWH appointed Joshua "in whom is the Spirit" and Moses ordained him (Num 27:18-23). Moses' death then is on hold so that Joshua can be established as having some of Moses' authority before Moses dies.

Next Moses describes daily offerings (Num 28:1-8), weekly offerings on the Sabbath (Num 28:9-10), monthly offerings to begin each month (Num 28:11-15), and yearly offerings for Passover and the feast of unleavened bread (Num 28:16-25), for the Feast of Weeks (Num 28:26-31), for the Festival of Trumpets (Num 29:1-6), the Day of Atonement (Num 29:7-11), the Feast of Booths/Tabernacles (Num 29:12-38). This is a religious calendar following the same pattern as the one in Lev 23. The following chapter deals with vows (Num 30:1-16).

The epilogue continues the story of the death of Moses with "Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people" (Num 31:2). With Phinehas, twelve thousand, a thousand from each tribe, went to war against the Midianites in Moab and also killed Balaam the son of Beor. Ultimately only the women who had never had sex were spared (Num 31:16-18, 31:35). There were no casualties among the men of Israel who went to war (Num 31:49). The passage lays out clearly what spoil went to YHWH's treasury and the Levites and what went to the warriors and the congregation.

Next we see the tribes of Reuben and Gad request to take possession of the land they were in rather than going across the Jordan. Moses was not pleased and recited the story about the spies. But Reuben and Gad promised to fight to secure the inheritance beyond the Jordan for the other tribes if they could possess the land of Gilead and Jazer. And Moses agreed. Reuben, Gad, and half of Manasseh received the kingdoms of Sihon and Og and built cities to protect their young and livestock while they went to war for the other tribes.

Num 33:1-49 recounts the journey of Israel from Egypt to the plains of Moab. Then Moses told the people to destroy the idols and high places in Canaan and that they would inherit the land by lots according to their size. And he warns, "But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell. And I will do to you [YHWH says] as I thought to do to them" (Num 33:55-56). Then YHWH told them the borders of the land (Num 34:1-15).

One chief from each tribe was to divide the inheritance in addition to Joshua and Eleazar the priest. The order of the tribes listed is Judah, Simeon, Benjamin, Dan, Manasseh, Ephraim, Zebulun, Issachar, Asher, and Naphtali. Glancing at a map suggests that these are roughly in order from south to north where the tribes will be in the Promised Land. Simeon's borders are within Judah. Reuben and Gad have already received their whole inheritance and Num 35:1-8 provides for Levitical cities (including cities of refuge (three in the land where Reuben, Gad, and half of Manasseh have inherited) Num 35:9-34 and further explaining their purpose and the death penalty for murder. These cities of refuge protected those who unintentionally killed another Israelite from the normal ANE custom of the avenger of blood. This is an appropriate discussion to have here since blood defiles and pollutes the land (Num 35:33-34).

In the final chapter, in order to preserve the before-mentioned inheritances Moses agreed with the people of Manasseh that the daughters of Zelophehad had to marry within the tribe so that the land would remain Manasseh's inheritance. And the chapter ends with a summary statement: "These are the commandments and the rules that YHWH commanded through Moses to the people of Israel in the plains of Moab by the Jordan at [opposite] Jericho" (Num 36:13).

This epilogue may be a chiasm. It begins and ends talking about situations with marriage (the former being negative intermarriage with unbelievers and the latter positive intermarriage in the tribe of Manasseh). The census appears next and the second-to-last issue is the discussion of inheritances (both including lists of the tribes). After the census we see the faith of Zelophehad's daughters asking for their land rights and before the inheritance discussion we see Reuben and Gad asking for land. After Zelophehad's daughters and before Reuben and Gad's request are sections that prophesy the coming death of Moses. And at the center are the regulations of the religious calendar and vows. While our discussion of the latter has been sparse, vows are an important issue in both Leviticus and Numbers.

Labels: census, chiasm, judah, numbers, phinehas, zelophehad's daughters

Exodus, Leviticus and Numbers are tied together because the Israelites arrived at Sinai with Exo 19:1 and began their journey from Sinai with Num 10:11. Thus the beginning of Numbers is meant to be read as a continuation of the story of Exodus and Leviticus. The reason for the title Numbers sticking is the census taking in the book. However, the Hebrew title, "In the wilderness [desert]" is more appropriate because the people begin the book in the desert and end the book in the desert. In Deuteronomy too, they are not yet in the land at the end. Therefore, the story of the Torah (Old Testament Gospels) in an of itself is incomplete and needs the Prophets (Old Testament Acts) just as the Gospels (New Testament Torah) awaited the giving of the Spirit in Acts (New Testament Prophets).

"In the Wilderness" is an Old Testament Gospel teaching "that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem" and promising the Spirit on the Pentecost after Jesus' resurrection (Luke 24:46-49). The book tells us about two generations of Israel. The first characterized by unbelief and the second by faith. This section is the necessary background we need for the first generation.

The book begins with the setting "in the wilderness of Sinai" and "in the tent of meeting" and with the timing of day one, month two, year two after leaving Egypt (Num 1:1). You may remember that the calendar begins with the Exodus event. So this is two years and one full month later. But the timing of the Passover celebration recorded later, also "in the wilderness of Sinai" is day fourteen, month one, year two after leaving Egypt (Num 9:1-5). Fourteen is seven times two. But the point is that Num 9 takes place before Num 1, chronologically speaking.

The section starts well. The people stood up to be counted for holy war (Num 1:3). Those numbered were men twenty years old and up able to go to war. A man was called from each tribe to help. There are twelve tribes (this does not include the tribe of Levi, but does include both children of Joseph so that you still get twelve). Reuben had 46,500 (Num 1:21), Simeon had 59,300 (Num 1:23), Gad had 45,650 (Num 1:25), Judah had 74,600 (Num 1:27), Issachar had 54,400 (Num 1:29), Zebulun 57,400 (Num 1:31), Ephraim 40,500 (Num 1:33), Manasseh 32,200 (Num 1:35), Benjamin 35,400 (Num 1:37), Dan 62,700 (Num 1:39), Asher 41,500 (Num 1:41), Naphtali 53,400 (Num 1:43), plus the twelve who helped totals 603,550 (Num 1:46). The census follows a clear narrative pattern making it somewhat repetitious. It should not be surprising that Judah is most populous and even adding the two sons of Joseph together comes just short of Judah.

The order of the tribes in Num 1 is strange on first reading. Both the list of assistants and each tribe's census follows the same order except for Gad. The assistant's order of Dan, Asher, Gad, Naphtali is odd because they are not grouped by their mother or birth-order. The assistant's order follows their natural ranking among the sons of Jacob but the random order of these last four is another way of indicating their lesser status. In the census order itself, the movement of Gad to follow Reuben and Simeon prepares us for what will follow next (all as Iain Duguid observes in his commentary, p.41).

The second chapter shows the tabernacle at the center and the tribes arranged around it. Thus the tent of the King in the Ancient Near East is at the center (in other words, God is king). We mentioned this previously in the post about the tabernacle as heaven on earth on Exodus 25-31 and 35-40. But here we can add this observation Duguid makes: east of the tabernacle are the children of Leah (Issachar, Judah, and Zebulun), south of the tabernacle are the child of maidservants (Gad) and cursed children (Reuben and Simeon), west of the tabernacle are the children of Rachel (Manasseh, Ephraim, and Benjamin), and north of the tabernacle are the children of maidservants (Naphtali, Dan, and Asher). Thus there are three tribes on each side with the one in the middle leading that section.

Duguid also notes that the Levites are also arranged around the tabernacle with the priests on the east, the Kohathites carrying the most holy things on the south even though Kohath was Gershon's younger brother, the Gershonites carrying the holy things on the west, and the Merarites carrying the least holy things on the north. This arrangement is helpful for understanding later scenes like Num 16.

Duguid says, "Both elements that define the church -- the boundary and the center -- are important" (p.37). He calls the people of God "an edge-bounded group" who stand up to be counted (church membership) and "a center-focused group" who keep God at the center. Both ideas need to be held together: "your God will be my God and your people will be my people." Ultimately, Jesus is the boundary and the center -- that is, we are in Christ (boundary) and Jesus is Lord (center).

A genealogy of the sons of Aaron follows in the third chapter even reminding us of the fire incident (Num 3:4). The Levites belonged to God in place of the firstborn of each household (Num 3:12-13). They had guard duty with regard to the sanctuary and its furnishings but not military duty and so they were not counted in the census but they are numbered for this duty. Their guard duty included living between the people and the tabernacle to guard the people from it. There were 22,000 Levite males a month old and up (Lev 3:39) and there were 22,273 firstborn males in Israel (Num 3:43). Therefore, the other 273 had to be redeemed (Num 3:46ff). The Levitical sons of Kohath were then numbered in a census from age 30-50 (Num 4:2-3). These things were to prepare them to move the sanctuary on the journey. The same was done for the Levitical sons of Gershon (Num 4:22-23) and Merari (Num 4:29-30) for the same purpose.

Numbers 5 gives us some legal case studies in a narrative framework. First, they are to put the unclean outside the camp. Second, if they "break faith" they are to confess their sin and make restitution. And the third case is a special ordeal trial with water of bitterness for women suspected of adultery. Duguid classifies these cases as "sin as defilement," "sin as transgression," and "sin as unfaithfulness." And points the reader to Jesus as the solution to each.

Numbers 6 relates to us the Nazirite Vow. Duguid describes Nazarites as "a kind of temporary lay priest" (p.79). The Nazirites were set apart to YHWH by being set apart from alcohol and grapes, haircuts, and dead bodies (even immediate family). They are to be a microcosm of Israel, the kingdom of priests. The steps for cleansing are also mentioned should someone die suddenly in his presence and the steps for his offerings when the vow is complete are also described. And the Aaronic blessing is given, "YHWH bless you and keep you; YHWH make his face to shine upon you and be gracious to you; YHWH lift up his countenance upon you and give you peace" (Num 6:24-26). This was the blessing for the people of God.

Numbers 7 tells us about the twelve days of offerings in thanksgiving for the consecration of the tabernacle. The order of these offerings was from Judah, Issachar, Zebulon, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali. We can observe that they went in order from east, south, west, and north and by priority (thus Simeon before Gad and Manasseh before Benjamin, etc.) Afterwards an offering to set apart the Levites as the firstborn was given.

The whole section is set apart not only by location but also by the concluding phrase: "I am YHWH your God" (Num 10:10), a fitting way to end given its structural significance to ending paragraphs and other sections in the book of Leviticus.

Labels: census, gospel genre, membership, numbers, prophets, torah, tribes