1:50 appoint the Levites. The tribe of Levi, including Moses and Aaron, was not included in this census because it was exempt from military service. The Levites were to serve the Lord by carrying and attending to the tabernacle (cf. 3:5–13; 4:1–33, 46–49).
1:51 The outsider. This word often refers to the “alien” or “stranger.” The non-Levite Israelite was like a “foreigner” to the transporting of the tabernacle and had to keep his distance lest he die.
1:53 no wrath. The purpose of setting the Levites apart and arranging them around the tabernacle was to keep the wrath of the Lord from consuming Israel (cf. Ex. 32:10, 25–29).
Numbers 2
2:2 standard…emblems. The emblems were flags identifying the individual tribes (probably with some sort of insignia). The standards were flags marking each of the 4 encampments of 3 tribes each. tabernacle of meeting. For details see Ex. 25–30.
2:3 On the east side…Judah. Judah occupied the place of honor to the E. Genesis 49:8–12 highlights the role and centrality Judah would have in the defeat of Israel’s enemies. Judah was the tribe through which the Messiah would be born. Nahshon. Nahshon appears in the later genealogies of the messianic line (cf. Ruth 4:20; Matt. 1:4).
Num. 2:9
The Placement of Israel’s Tribes
2:14 Reuel. See marginal note. The letters R and D are similar in Heb. and were easily confused by the scribes who copied the text.
2:17 move out. As the tribes marched, the tabernacle was transported in the middle of the tribes of Israel, 6 in front and 6 behind.
2:32 See note on 1:46.
Numbers 3
3:1 Aaron and Moses. Because Aaron and his sons are emphasized in this chapter, Aaron is named first. Mount Sinai. The Lord had first communicated to Moses His choice of Aaron and his sons as priests in Ex. 28:1—29:46 while he was in the midst of the cloud on Mt. Sinai (Ex. 24:18).
3:3 the anointed priests. Of all the tribe of Levi, only the sons of Aaron were priests. Only priests could offer the sacrifices; the rest of the Levites aided them in the work of the tabernacle (cf. 3:7–9). consecrated. The setting apart of Aaron and his sons to the priesthood is recorded in Lev. 8:1—9:24.
3:4 Eleazar and Ithamar. All of the future priests of Israel under the Mosaic Covenant were descendants of these two sons of Aaron. Eleazar and his descendants would later be singled out for great blessing (cf. Num. 25:10–13).
3:6 the tribe of Levi. The specific task of the Levites was to serve Aaron, his sons, and all of Israel by doing the work of the tabernacle, further defined in 3:25, 26, 31, 36, 37; 4:4–33.
3:10 the outsider. Laymen or strangers (cf. 1:51) would die if they participated in priestly activities (cf. 3:38; 16:40).
3:12 firstborn. At the Exodus, the Lord claimed for Himself the firstborn of Israel’s males (cf. Ex. 13:1, 2). The firstborn was to act as the family priest. But when the full ministry of the Mosaic economy came in, God transferred the priestly duties to the Levites, perhaps partly because of their holy zeal in the golden calf incident (cf. Ex. 32:29). The Levites substituted for the firstborn.
3:15 Number. Moses took a census of every Levite male who was at least one month old. This included Moses and Aaron and their sons, because they descended from Amram (3:19; cf. Ex. 6:20).
3:21–26 Gershon. The Gershonites numbered 7,500 males and were responsible for the coverings of the tabernacle. They were to camp W of the tabernacle.
3:27–32 Kohath. The Kohathites probably numbered 8,300 males. (See the marginal note on 3:28; the addition of one Hebrew letter changes the “six” to a “three.” This letter was dropped very early in the copying of the text.) They were responsible for the holy objects of the tabernacle (including transporting the ark) and were to camp S of the tabernacle.
3:33–37 Merari. The Merarites numbered 6,200 males and were responsible for the wooden framework of the tabernacle. They were to camp N of the tabernacle.
3:38 Moses, Aaron. Moses and Aaron and his sons were given the place of honor on the east of the tabernacle and gave overall supervision to the Levites. Eleazar oversaw the Kohathites (3:32), and Ithamar oversaw the Gershonites and Merarites (4:28, 33).
3:43 twenty-two thousand two hundred and seventy-three. This was the total number of Gershonite, Kohathite, and Merarite males born in the 12½ months since the Exodus. The Levites took the place of the first 22,000 firstborns and the rest (273) were redeemed with 1,365 silver shekels (about 170 lbs.).
Numbers 4
4:1–49 For a discussion of the tabernacle and contents, see notes on Ex. 25–30.
4:3 thirty…to fifty. This second census of the Levites determined those who would carry the tabernacle on the coming journey to Canaan. Only those between the ages of 30 and 50 were called by the Lord for this task (see note on 8:24).
4:4–16 Kohath. The Kohathites carried the furnishings of the tabernacle only after they had been covered by Aaron and his sons. If the Kohathites touched (4:15) or saw (4:20) any of the holy things, they would die.
4:21–28 Gershon. See note on 3:21–26.
4:29–33 Merari. See note on 3:33–37.
4:34–49 numbered. The Kohathites totaled 2,750 (4:36), the Gershonites 2,630 (4:40), the Merarites 3,200 (4:44). All the Levites from 30–50 years old in service added up to 8,580 (4:48).
Numbers 5
5:1–4 These verses deal with outward, visible defects.
5:2 leper. One having an infectious skin disease (cf. Lev. 13:1—14:57). discharge. A bodily emission indicative of disease, primarily from the sex organs (cf. Lev. 15:1–33).
5:2 corpse. Physical contact with a dead body (cf. Lev. 21:11). All of these prohibitions had sensible health benefits as well as serving to illustrate the need for moral cleanliness when approaching God.
5:3 outside the camp…in the midst of which I dwell. God’s holy presence in the cloud in the tabernacle demanded cleanness. Therefore, all the unclean were barred from the encampment of Israel.
5:5–10 These verses deal with personal sins, which are not as outwardly visible as the uncleanness of 5:1–4.
5:6 against the LORD. A sin committed against God’s people was considered a sin committed against God Himself. There was a need for confession and restitution in addition to the trespass offering (cf. Lev. 5:14—6:7).
5:8 no relative. A supplement to Lev. 6:1–7. If the injured party had died and there was no family member to receive the restitution called for in v. 7, it was to go to the priest as the Lord’s representative.
5:11–31 These verses deal with the most intimate of human relationships and the most secret of sins. Adultery was to be determined and dealt with to maintain the purity of the camp. To accomplish that purity, God called for a very elaborate and public trial. If adultery was proven, it was punished with death, and this ceremony made guilt or innocence very apparent. It was not a trial with normal judicial process, since such sins are secret and lack witnesses, but it was effective. The ceremony was designed to be so terrifying and convicting that the very tendencies of human nature would make it clear if the person was guilty.
5:14 the spirit of jealousy. A mood of suspicion came over the husband that his wife had defiled herself with another man. The accuracy of the suspicion was determined to be right or wrong.
5:15 for bringing iniquity to remembrance. The purpose of the husband’s offering was to bring the secret iniquity (if it was present) to light. How this was done is explained in 5:18, 25–26.
5:18 before the LORD. The woman was brought to a priest at the tabernacle. There she was in the presence of the Lord, who knew her guilt or innocence. uncover the woman’s head. Lit. “unbind the head.” In Lev. 10:6; 13:45; 21:10, this phrase signifies mourning. This seems to signify the expectation of judgment and consequent mourning if the woman was proven to be guilty. the bitter water. This water included dust from the tabernacle floor (5:17) and the ink used to write the curses (5:23). The woman was to drink the water (5:26). If the woman was guilty, the water would m
ake her life bitter by carrying out the curse of making her thigh rot and her belly swell (5:21, 27). The public, frightening nature of this test could not fail to make guilt or innocence appear when the conscience was so assaulted.
5:28 conceive children. The penalty for the guilty wife was obvious, since the death penalty was called for. In contrast, the innocent wife was assured she would live to bring forth children.
Numbers 6
6:1–21 Whereas 5:1–31 dealt with the cleansing of the camp by dealing with the unclean and sinful, 6:1–21 showed how consecration to the Lord was possible for every Israelite. Although only the family of Aaron could be priests, any man or woman could be “priestly” (i.e., dedicated to God’s service) for a time (from a month to a lifetime) by means of the vow of a Nazirite. Such a vow was made by people unusually devout toward God and dedicated to His service.
6:2 the vow of a Nazirite. The word “vow” here is related to the word “wonder,” which signifies something out of the ordinary. “Nazirite” transliterates a Heb. term meaning “dedication by separation.” The Nazirite separated himself to the Lord by separating himself from 1) grape products (6:3, 4), 2) the cutting of one’s hair (6:5), and 3) contact with a dead body (6:6, 7). The High-Priest was also forbidden 1) to drink wine while serving in the tabernacle (Lev. 10:9), and 2) to touch dead bodies (Lev. 21:11). Further, both the High-Priest’s crown (Ex. 29:6; 39:30; Lev. 8:9) and the Nazirite’s head (6:9, 18) are referred to by the same Heb. word. The Nazirite’s hair was like the High-Priest’s crown. Like the High-Priest, the Nazirite was holy to the Lord (6:8; cf: Ex. 28:36) all the days (6:4, 5, 6, 8) of his vow.
6:9 dies…suddenly. If the Nazirite inadvertently came in contact with a dead body, he was to shave his head, on the eighth day bring the prescribed offerings, and begin the days of his vow again. This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premeditated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.
6:13 fulfilled. At the end of the determined time, the Nazirite was released from his vow through offerings and the shaving of his head. His hair was to be brought to the sanctuary at the time of those offerings (cf. Acts 18:18).
6:22–27 Obedient Israel, organized before and consecrated to the Lord, was the recipient of God’s blessing (i.e., His favor) pronounced by the priests.
6:24 bless. The Lord’s blessing was described as His face (i.e., His presence) shining on His people (v. 25) and looking at them (v. 26). God shone forth in benevolence on Israel and looked on them for good. keep. The results of the Lord’s blessing were His preservation of Israel (“keep”), His kindness toward her (“be gracious,” v. 25), and her total well-being (“peace,” v. 26).
6:27 put My name. The name of the Lord represented His person and character. The priests were to call for God to dwell among His people and meet all their needs.
Numbers 7
7:1—10:36 These 4 chapters show how the Lord spoke to Moses (7:89) and led Israel (9:22; 10:11, 12) from the tabernacle. As Israel was properly oriented toward the Lord and obeyed His word, God gave them victory over their enemies (10:35).
7:1–89 As the people of Israel had been generous in giving to the construction of the tabernacle (see Ex. 35:4–29), they showed the same generosity in its dedication.
7:1 finished setting up the tabernacle. According to Ex. 40:17, the tabernacle was raised up on the first day of the first month of the second year. Thus the tabernacle was set up 11½ months after the Exodus from Egypt.
7:2 the leaders of Israel. The leaders of the 12 tribes were those named in 1:5–15 who oversaw the numbering of the people. The order of the presentation by tribe of their offerings to the tabernacle was the same as the order of march given in 2:3–32.
7:6 the carts and the oxen. These were to be used in the transportation of the tabernacle. According to v. 9, the sons of Kohath did not receive a cart because they were to carry the holy things of the tabernacle on their shoulders.
7:12 the first day. I.e., the first day of the first month. The gifts of the leaders to the tabernacle were given over 12 successive days.
7:84–88 Each of the leaders gave the same offerings to the tabernacle. Here the total of all the gifts was given.
7:89 He spoke to him. With the completion of the tabernacle, the Lord communicated His Word to Moses from the mercy seat in the Holy of Holies (see Lev. 1:1; Num. 1:1).
Numbers 8
8:1–4 Exodus 25:32–40 recorded the instructions for the making of the golden lampstand and Ex. 37:17–24 reported its completion. Here, as a part of the dedication of the tabernacle, the 7 lamps of the lampstand were lit.
8:5–26 This ceremony set apart the Levites to the service of the Lord. Their dedication was a feature of the overall description of the dedication of the tabernacle.
8:6 cleanse. In contrast to the priests who were consecrated (Ex. 29:1, 9), the Levites were cleansed. According to v. 7, this cleansing was accomplished by first, the sprinkling of water; second, the shaving of the body; and third, the washing of the clothes. This cleansing of the Levites made them pure so they might come into contact with the holy objects of the tabernacle. Similar requirements were given for the cleansing of the leper in Lev. 14:8, 9.
8:9 the whole congregation. Since the Levites took the place of the firstborn, who had acted as family priests among the people of Israel (see vv. 16–18), all of the congregation of Israel showed their identification with the Levites by the laying on of their hands.
8:19 a gift to Aaron. The Levites were given by God to assist the priests.
8:19 no plague. See note on 1:53.
8:24 twenty-five years old. The Levites were to begin their service in helping the priests at age 25. However, in 4:3 the age of commencement is 30. A rabbinic suggestion was that the Levites were to serve a 5-year apprenticeship. A better solution can be discovered by noting the differing tasks in the two chapters. Numbers 4 dealt with the carrying of the tabernacle, while here they helped in the service in the tabernacle. A Levite began serving in the tabernacle at 25 and carrying the tabernacle at 30. In both cases, his service ended at age 50. David later lowered the age to 20 (see 1 Chr. 23:24, 27; cf. Ezra 3:8).
Numbers 9
9:1–14 The call from the Lord to keep the Passover led to an inquiry from those whose uncleanness kept them from obeying. This request led to an amplification of the requirement by the Lord. This was the second Passover.
9:1 the first month. The events recorded in these verses precede the beginning of the census in chap. 1, but follow the dedication of the tabernacle in chap. 7.
9:3 twilight. The time between the end of one day and the beginning of the next. See Ex. 12:6.
9:6 defiled. Ceremonially unclean because of contact with a dead body. See note on 5:2.
9:10 posterity. This word from the Lord was not only for the current situation, but it was a continuing ordinance for Israel. If a man was unable to eat the Passover because of uncleanness or because he was away from the land, he could partake of the Passover on the fourteenth day of the second month.
9:12 This text is alluded to in John 19:36.
9:13 cut off. If any Israelite did not keep the Passover at the appointed time and was not unclean or away from the land, he was to be ”cut off,” which implies that he was to be killed.
9:14 one ordinance. A non-Israelite who wished to participate in the Passover would be required to be circumcised.
9:15–23 See Ex. 40:34–38. The cloud, the visible symbol of the Lord’s presence, was continually sitting above the tabernacle. The movement of the cloud was the signal to Israel that they were to travel on their journey.
9:15 tabernacle…raised up. The presence of the Lord arrived when the tabernacle was completed and erected on the first day of the first month of the second year after they had come out of Egypt.
9:16 cloud…fire. The presence of the Lord which was seen in the cloud by day became a fir
e that was seen at night (cf. Lev. 16:2).
9:23 command…command. The text emphasizes that Israel obeyed the Lord at this point in her experience. Throughout the wilderness wanderings, the Israelites could only journey as the cloud led them. When it did not move, they stayed encamped where they were.
Numbers 10
10:1–10 Israel was also to be guided by the blowing of the two silver trumpets made by Moses. Both a call to gather and a call to march were communicated with the trumpets.
10:2 trumpets. According to a Jewish tradition, these instruments were between 12 and 20 in. long and had a narrow tube that was flared at the end. hammered work. The same description is given concerning the cherubim above the mercy seat. See Ex. 25:18; 37:7.
10:3, 4 both…one. The first function of the trumpets was to gather the people to the tabernacle. When both trumpets were blown, all adult males of the congregation were to gather. If only one trumpet was blown, the leaders were to come.
10:5 advance. The second purpose of the trumpets was to give a signal indicating that the tribes were to set out on their march. The exact difference between the blowing for the gathering at the tabernacle and for the march is not known. Jewish tradition said the convocation sound was a long steady blast, while the advance signal was a succession of 3 shorter notes.
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