By P. P. SAYDON
§ 196a Bibliography—For a list of commentaries from the patristic age to the closing years of the 19th century see R. Cornely, Historica et critica Intr. in U. T. libros sacros, II, 161–9 (CS1924S).
The following may be added: L. Cl. Fillion, La Sainte Bible commentée, tome I, Paris, 1888, 1925; A. Crampon, La Sainte Bible, tome I, Pentateuque, Paris, 1894; F. de Hummelauer, Commentarius in Numeros, Paris, 1899; 1925*G. B. Gray, A critical and exegetical commentary on Numbers, Edinburgh, 1903; 1926*A. R. S. Kennedy, Leviticus and Numbers (CB1927i), London, 1910–11; 1928*A. McNeile, The Book of Numbers (CBS1929C), 1911; 1930*L. E. Binns, The Book of Numbers (W1931C), London, 1927; P. Heinisch, Das Buch Numeri (B1932B), 1936; A. Clamer, Lévitique, Nombres, Deutéronome, La Sainte Bible II, Paris, 1946.
For reference: F. M. Abel, Géographie de la Palestine, 2 vols, Paris, 1933–8; M. Hetzenauer, Theologia biblica VT, Freiburg 1. B., 1908; Meignan, L’Ancien Testament, de Moïse á David, Paris, 1896; 1933*W. R. Smith, The Religion of the Semites, London, 1927; 1934*G. A. Smith, The Historical Geography of the Holy Land, London, 1935219356; A. Clamer, art. Nombres in DT1936C.
§ b Title—Numbers, the title of the fourth book of the Pentateuch, is derived from the Greek Ἀριθμοί through the Latin Numeri. It occurs in our oldest MSS B and S and may probably be referred to a pre-Christian origin (1937*H. B. Swete, An Introduction to the Old Testament in Greek, Cambridge, 1914, 215). In our modern editions of the Hebrew Bible it is called bemiḏbār ‘in the wilderness,’ which is the fifth word of the book, but in older times it was called wayeḏabbēr ‘and [Yahweh] spoke’, the opening words of the book (St Jerome, Praef. in libros Sam. et Mal., P1938L 28, 552).
§ c Contents—The Greek-Latin title fails to convey any idea of the contents of the book. The chapters relating the numbering of the people, occupy a very small and not very important part of the book. The Hebrew title is more indicative of the contents which relate the history of the wanderings of the Israelites in the wilderness from the Sinaitic region to the plains of Moab. The Israelites had been for about one year in the wilderness of Sinai. They had received a religious and a social constitution and a complete system of liturgical worship. After being thus socially and religiously organized they moved northwards in the direction of the land of Canaan. On arriving at Cades (Qadesh) they attempted to invade the country from the south, but were defeated and had to turn back. For many years they wandered in the wilderness marching down the Arabah and up the land of Edom to the plains of Moab. Balaam the magician was called by the king of Moab to curse the Israelites, but God turned the magician’s words into a blessing and a promise of further conquests. The Madianites are conquered, the land east of the Jordan is allotted to the tribes of Ruben and Gad and the half-tribe of Manasses, and instructions are given for the division of the land of Canaan. Interspersed among the various episodes are a few groups of laws which are loosely connected with the narrative and can hardly be classified under headings.
§ d Structure and Analysis—The Book of Numbers is made up of historical narratives and legislation. The historical narrative covering a period of 38 years has many wide gaps which render the reconstruction of the history of the wanderings impossible. But this lack of unity and proportion is generally exaggerated. On closer examination it is not difficult to discover at least the main lines and the leading ideas of the whole narrative. The book falls into three main sections: the Sinai section (1:1–10:10) relating the last events in the Sinai region; the desert section (10:11–22:1) relating some of the events which took place during the desert wanderings; the Moab section (22:2–36:13) relating the events in Moab. The geographical connexion is obvious. Not less obvious is the logical sequence.
§ e Part I is apparently an appendix to Exodus and Leviticus, but it is also, at least in its general lines, an introduction to Part II. The establishment of the tribal divisions round the tabernacle was a practical means to ensure a regular march of that vast army (10:5 f.). Part II is the main part of the book and one expects there a fuller history of the journey. On the contrary only a few isolated events are picked out. There is however a slender thread linking together these seemingly disconnected events. The leading ideas are the people’s lack of confidence in God and God’s punitive justice and fidelity. The people murmured and were punished at Qiḇrōṯ hatta’awāh (ch 11). Mary and Aaron murmured against Moses (ch 12). The people and the spies murmured again and God would have destroyed them had not Moses interceded (chh 13 and 14). Core, Dathan and Abiron rose up against Moses and were punished (ch 16). Once more the people murmured at Me Meribah (ch 20). Therefore rather than a history of the wanderings in the desert we have in Part II a few selected narratives illustrating the people’s ingratitude and lack of faith and the justice and fidelity of God who punishes the ungrateful people, but in such a manner as not to render his promises void. Part III is an account of the end of the journey, the first conquests and the arrangements concerning the occupation and the division of the land of Canaan.
§ f In each part there is a group of laws interrupting the development of the narrative. Whether these laws have any chronological connexion with their historical context it is not possible to determine. They are generally very loosely connected with the context and with each other. Some of them supplement previous laws, as 5:5–8 and Lev 6:1–7; 9:6–14 and Ex 12; 15:1–15 and Lev chh 1–5. Others introduce completely new matter as the Nazarite regulations in 6:1–21. The legal sections form a small part of the book and should not cause any serious difficulty in understanding the desert story.
§ g Religious Value—Some of the religious truths of Leviticus, such as the holiness and unapproachableness of God, the sanctity demanded of his worshippers and particularly of his ministers are common to Numbers. Among those characteristic of Numbers we may mention:
1. The institution of ecclesiastical hierarchy. The divine service was to be performed by one tribe alone chosen by God (1:51; 3:5–13; 16). Divine vocation was absolutely necessary, and any usurpation of rights was severely punished (1:51; 16; 18:7). The hierarchy consisted of three grades: the high-priest, the ordinary priests and the Levites. They had different rights and different duties. As they served at the sanctuary, they derived their maintenance from the sanctuary.
2. God’s presence with his people, his care of and love for, them. This is illustrated by the cloud ever present amidst the people (9:15–23) and God’s explicit declaration (35:34); by his responsive attitude to the needs of the people (11:31 f.; 20:2–13); by the assistance given to them to defeat their enemies and to conquer their lands (chh 21–31).
3. God’s punitive justice and unchangeableness of purpose. Sin is always punished irrespective of the condition of the sinner. The people are punished (11:1–3, 33; 21:6; 25:1–5, 6–13); tribal chiefs are punished (14:36 f.); the Levites are punished (ch 16); Mary is punished (12:10); Moses and Aaron are punished (20:12). But the people is not totally exterminated, and so God’s promises stand firm; cf. Ez 20:18–22.
4. The power of intercession. ‘The continual prayer of a just man availeth much’ (Jas 5:16). Moses, the faithful servant in the Lord’s house (12:7; Heb 3:5) repeatedly and successfully interceded with God for his unfaithful people (12:11–14; 14:11–24).