The book of Numbers begins with a description of the events that took place after the exodus from Egypt and tells the story of Israel's life over the next thirty-nine years. Before the people of God were brought into the Promised Land, the Almighty commanded that all able-bodied men who were destined for earthly inheritance be counted (the Levites were not included in the count along with the rest of the tribes of Israel, since God provided for them a different destiny: to serve the Almighty in His temple) .

Perhaps this calculation was part of the preparation for what was to happen later, when Israel would have to defend itself from enemies and take possession of the Canaanite (promised) land.
As we see, God, promising His protection to Israel, nevertheless makes them understand that the Promised Land will not be provided to them “on a silver platter”: all the young and strong men of the clan were obliged to work themselves to conquer the blessed land for their families

God only intended to provide His people with moral, tactical, and strategic support; the rest was up to them to achieve through their own efforts.

Israel was to be an unusual people in four respects:
1 ) It was they who were entrusted by Jehovah writing His word in the Bible (Rom.3:1,2)
2) Should have from them to happen the Savior of the world - Christ (Gal.3:16)
3) They had the opportunity communicate and be under the care of the Creator of the universe (Deuteronomy 29:10-1)
4) They had the opportunity demonstrate to all nations land, How prosperous and orderly is human life if it is organized by the heavenly Ruler ( Deut.4:6-8).

1:1 And the Lord spoke to Moses in the wilderness of Sinai, in the tabernacle of meeting
God spoke to all other prophets in visions and dreams (Num. 12:6), but He spoke to Moses in reality, revealing Himself to Him in the tabernacle.

on the first [day] of the second month, in the second year after they left the land of Egypt, saying:
Exactly one month after the erection of the tabernacle at Mount Sinai (Ex. 40:17), God commands that all the able-bodied men in Israel be counted:

1:2,3 number all the congregation of the children of Israel by their generations, by their families, by the number of names, every male.
3 From twenty years old and upward, all those who are able to go to war in Israel, number them according to their armies, you and Aaron;
Women, old people, children and youth were not included in this census, so the number of people leaving Egypt was significantly higher than the number shown in this census.
We can say that 20 years is the age of majority for men in Israel.
The “supreme rulers” of God’s people: Moses and Aaron, were supposed to keep the count.

1:4 You must have with you from each tribe one person who is the leader of his family.
To help with the calculations, these two had to involve the elders of each clan. As we see, the people of God were organized and understood what hierarchy and obedience to those in authority were.

Enumeration of the 12 heads of the tribes of Israel, helping Moses and Aaron count the people :

1:5-16 And these are the names of the men who will be with you: from Reuben Elizur the son of Shedeur;
6 from Simeon Shelumiel son of Zurishaddai;
7 from Judah Nahshon the son of Amminadab;
8 Of Issachar, Nathanael the son of Zuar;
9 of Zebulun Eliab the son of Helon;
10 From the sons of Joseph: From Ephraim Elishama the son of Ammihu; from Manasseh Gamaliel the son of Pedazoor;
11 from Benjamin Abidan the son of Gideoni;
12 from Dan Akhiezer the son of Ammishaddai;
13 from Asher Pagiel the son of Ochran;
14 From Gad Eliasaph the son of Reuel;
15 From Naphtali, Ahir the son of Anan.
16 These are the chosen men of the congregation, the rulers of the tribes of their fathers, the heads of the thousands of Israel.
There are no representatives of the tribe of Levi, and instead of Joseph, the heads of the tribes of Ephraim and Manasseh, his sons, are presented.

1:17-19 And Moses and Aaron took those men who were named,
18 And they gathered the whole congregation together on the first [day] of the second month. And they declared their genealogies, according to their generations, according to their families, according to the number of names, from twenty years old and upward, without exception,
19 As the Lord commanded Moses. And he numbered them in the wilderness of Sinai.
Each head of his clan gathered representatives of his tribe, counted and reported to Moses and Aaron the number of combat-ready men from each family. So Moses fulfilled God's command exactly.

1:20 - 46 The calculation showed that in total there are 603 thousand 550 combat-ready men in the camp of Israel at this moment (see text 46).
The order of sons by tribe is listed in accordance with the order of birth of each son of Jacob-Israel, except for the sons of slaves, Dan, Assir, Nephallim (Genesis 29-30 ch., Num. 1: 38-43)

1:20-23 And the sons of Reuben, the firstborn of Israel, were by their families, by their families, by their families, by the number of names, all males, from twenty years old and upward, all able to go to war,
21 And the number of the tribe of Reuben was forty-six thousand five hundred.
22 The sons of Simeon, according to their generations, according to their tribes, according to their families, according to the number of names, all males, from twenty years old and upward, all able to go to war,
23 The number of the tribe of Simeon was fifty-nine thousand three hundred Reuben and Simeon, whose tribes are first named in Numbers, were Jacob's two eldest sons by Leah (Gen. 29:31-33).

1:24-26 The sons of Gad, according to their generations, according to their tribes, according to their families, according to the number of names, from twenty years old and upward, all fit for war,
25 The number of the tribe of Gad was forty-five thousand six hundred and fifty.
26 The sons of Judah, by their generations, by their families, by their families, by the number of their names, from twenty years old and upward, all able to go to war
Gad was Jacob's first son by Zilpah, Leah's handmaiden (Gen. 30:9-10).

1:27 the number of the tribe of Judah was seventy-four thousand and six hundred.
Judah was the fourth son of Jacob, by Leah (Gen. 29:35),

1:28,29 The sons of Issachar, according to their generations, according to their tribes, according to their families, according to the number of names, from twenty years old and upward, all fit for war,
29 And the number of the tribe of Issachar was fifty-four thousand and four hundred.
Issachar - fifth from Leah (Gen. 30:17-18)

1:30 ,31 The sons of Zebulun, according to their generations, according to their tribes, according to their families, according to the number of names, from twenty years old and upward, all fit for war,
31 The number of the tribe of Zebulun was fifty-seven thousand and four hundred.
Zebulun is the sixth from Leah (Gen. 30:19-20).

1:36,37 The sons of Benjamin, according to their generations, according to their tribes, according to their families, according to the number of names, from twenty years old and upward, all able to go to war,
37 And the number of the tribe of Benjamin was thirty-five thousand and four hundred.
Benjamin was the second son of Rachel (Gen. 35:16-18).

1:38,39 The sons of Dan, according to their generations, according to their families, according to the number of their names, from twenty years old and upward, all able to go to war,
39 And the number of the tribe of Dan was threescore and two thousand seven hundred.
Dan, the son of Jacob by Bilhah, Rachel's maid, was older than Joseph (Gen. 30:4-6). However, in the camp around the tabernacle he was located behind the sons of Joseph: the sons of a lawful wife cannot be equal in rights with the sons of concubines.

1:40,41 The sons of Asher, according to their families, according to their tribes, according to their families, according to the number of names, from twenty years old and upward, all fit for war,
41 And the number of the tribe of Asher was forty-one thousand and five hundred.
Asher was the second son of Zilpah, Leah's maid (Gen. 30:12-13). And although he was older than Issachar, the son of Leah, nevertheless, he was located in the camp after Issachar.

1:42,43 The children of Naphtali, according to their generations, according to their tribes, according to their families, according to the number of names, from twenty years old and upward, all able to go to war,
43 The number of the tribe of Naphtali was fifty-three thousand four hundred.
Naphtali was the second son of Bilhah (Gen. 30:7-8). He was to close the camp of Israel, being the last to settle down (Num. 2:29-31)

1:44-46 These are the ones who were numbered, whom Moses and Aaron and the leaders of Israel numbered—twelve men, one man from each tribe.
45 And all that were numbered of the children of Israel, according to their families, from twenty years old and upward, all that were able to go to war among Israel,
46 And all that were numbered were six hundred and three thousand five hundred and fifty.
Let us recall that Levi, the third son of Leah, is not indicated in the census data given in Numbers because the Levites were exempt from military service.

If to the listed 603 550 combat-ready men of Israel add unaccounted persons (women, children, old people and youth), then the number of Israel leaving Egypt could reach more 2 x million

And the hand of God is seen in the fact that millions of people were well organized, maintained contact with each other and moved smoothly over long distances.

Followed by list of Levites:
1:47 - 51 But the Levites were not numbered among them according to the generations of their fathers.
48 And the Lord spoke to Moses, saying:
49 Only do not include the tribe of Levi in ​​the census, and do not number them along with the children of Israel;
50 But give the Levites the tabernacle of testimony and all its utensils and everything that is with it; let them carry the tabernacle and all its accessories, and serve with it, and let them pitch their camp near the tabernacle;
51 And when it is necessary to move the tabernacle, let the Levites raise it, and when it is necessary to stop the tabernacle, let the Levites set it up; and if any stranger approaches, he will be put to death.
The Levites were in a special place with God; they were exempt from military service and did not carry weapons. As we remember, this tribe was the only one that wished to belong to the Lord during the retreat of Israel and the worship of the golden calf (Ex. 32:26). For them, God provided a special destiny: they had to be completely at God's disposal.

Accordingly, a special activity was specified for them: they had to become ministers in the temple of the Lord, perform sacred service and serve the tabernacle of meeting, carry it with all its components, assemble and dismantle it during transitions (Deut. 18: 1,2) . If someone other than the Levites had touched the tabernacle, death awaited him (text 51; compare 1 Kings 6:19-20; 2 Kings 6:6-7).

1:52 The children of Israel must stand every man in his camp, and every man with his banner, according to his armies;
This entire multimillion-strong society of God’s people had to be organized not only during transitions, but also at short halts. Each tribe had to set up tents in a strictly designated location. The banner of each tribe (a kind of coat of arms) served as a distinctive feature of each tribe. The presence of a banner helped to navigate which tribe one was dealing with.

1:53 and the Levites must camp near the tabernacle of testimony, so that there will be no wrath against the congregation of the children of Israel, and the Levites will stand guard at the tabernacle of testimony.
The Levite camp was located in the center, surrounding the tabernacle. Behind them, along the outer perimeter of the Levite camp, were the remaining tribes (for more details, see Numbers 2:16-31). This construction of the Lord's society, in which the tabernacle was protected by a dense and wide ring of the tribes of Israel, served as good protection for the shrines of the Lord - the tabernacle and the priesthood - from external enemies.

1:54 And the children of Israel did; as the Lord commanded Moses, so they did.
In the matter of numbering and building the camp of the Lord's society, Moses fulfilled all the commands of God exactly, without altering the commands at his own discretion. Absolute obedience to God marked Moses as a prophet of God, guided by the holy spirit and therefore qualified to be God's authorized representative (figuratively "God") to all with whom he had to deal (Ex. 7:1)

In the previous chapter we read about how the people irritated Moses, and in this chapter we read about his patience with his close relatives. I. Miriam and Aaron, his own brother and sister, rebuked him (vv. 1-3).

II. God called them to account for this (vv. 4-9).

III. For this sin, Miriam was stricken with leprosy (v. 10).

IV. Aaron submits, and Moses humbly intercedes for Miriam (vv. 11-13).

V. She is healed, but remains in disgrace for seven days (vv. 14-16). This situation is described to show that the best people and families can act foolishly and encounter difficulties.

Verses 1-3. These verses say:

I. The misbehavior of Aaron and Miriam: they rebuked Moses (v. 1). Moses, who received much glory from God, at the same time received many insults and signs of neglect from people; and therefore we should not consider such trials unusual or severe, nor be irritated or upset by them. But who would have thought that Moses would be troubled by (1) virtuous and prudent people, moreover, famous in religion, since Miriam was a prophetess, and Aaron was a high priest, and both were his authorized representatives during the deliverance of Israel from Egyptian slavery ? I sent Moses, Aaron and Miriam before you (Micah 6:4).

(2) His closest relatives - his own brother and sister, who shone so brightly, borrowing his light? The bride complains about this in a similar way (Song 1:5): “...my mother’s sons were angry with me”; Quarrels between relatives are especially saddening. An embittered brother is more impregnable than a strong city. Nevertheless, this event helps to confirm the calling of Moses and shows that his promotion was made possible only by divine favor, and not by a deal or conspiracy between relatives who were jealous of his advancement. Likewise, many of our Savior's relatives did not believe Him (John 7:5). It seems that Miriam started the quarrel, and Aaron, who did not participate in the selection of the seventy elders, was somewhat outraged at the time and therefore took his sister’s side. It is sad to see that Aaron's hand was involved in many crimes, but this only proves that the law appoints men who have infirmities as high priests. First, Satan defeated Eve, and through her, Adam. See how much we must be careful not to be drawn into a quarrel on account of our relatives, for we do not know how much a little fire may burn. Aaron should have remembered that Moses remained his friend when God was angry with him for the golden calf (Deut. 9:20), and not repay him evil for good. Two issues they argued with Moses about:

About his marriage. Some believe that the conversation was about his marriage with a Cushite woman from southern Arabia, others - about his marriage with Zipporah, whom in this conversation they contemptuously call an Ethiopian and who, they believe, had too much influence on Moses when he chose the seventy elders . Perhaps there were some personal quarrels between Zipporah and Miriam, which resulted in hurtful words, and one irritable thought gives rise to another, and Moses and Aaron were drawn into the quarrel.

Of his leadership, not of his misrule, but of his monopolization (v. 2): “Did the Lord speak to Moses alone? Should he have chosen the people upon whom the spirit of prophecy should come? Didn't He tell us too? Shouldn’t we also have taken part in this matter and given preference to our friends, as Moses did to his?” They could not deny that God spoke through Moses, but it was known that sometimes He spoke through them; and they first of all sought to make themselves equal to him, although God distinguished him from them in various ways. Note, Struggling for pre-eminence is a sin which easily afflicts the disciples, and is in its nature exceedingly sinful. Even one who has made significant progress rarely rejoices at the success of another if he is ahead of him. Those who are superior to others are most often envied.

II. Excellent patience of Moses under this provocation. And the Lord heard this (v. 2), but Moses himself did not pay attention to it, since he was a very meek man (v. 3). He was prudent enough not to resent the insult; the behavior of the relatives was unkind and the time was too inopportune, since the people were inclined to revolt and had quite recently angered them significantly with their murmurs, which in this situation could have resumed again and burst out if Aaron and Miriam had led the Israelites and began to patronize them. But Moses was like a deaf man - he did not hear. When the honor of God is affected, as was the case with the golden calf, there was no man more zealous than Moses; when his own honor was involved, there was no more meek man. He was as bold as a lion when it came to God, but meek as a lamb when it came to himself. The people of God are the lowly people of the earth (Zeph. 2:3), but some are more distinguished than others because of this grace, like Moses, who was therefore fitted for the work to which he was called, which required meekness and sometimes even more. And sometimes the ill will of friends is a greater test for our meekness than the malice of our enemies. Christ Himself spoke of His meekness: “I am meek and humble in heart...” (Matthew 11:29);

The meekness shown by Christ had no stain, which cannot be said about the meekness of Moses.

Verses 4-9. Moses was not indignant at the insult inflicted on him, did not complain to God and did not cry out to Him, but God was indignant. He hears everything we say in anger and is a direct witness to our hasty speeches, which is the reason why we should resolutely curb our tongue and not speak ill of others, why we should patiently close our ears and not pay attention when they talk bad about us. I do not hear, for You will hear, O Lord (Ps 37:14-16). The more silent we are when it comes to us, the more God takes part in interceding for us. One who is accused but is innocent does not need to say much, since the Judge himself is his lawyer.

I. The case is stated, and the parties are called forthwith to present themselves before the doors of the tabernacle (v. 4, 5). Moses had often shown himself zealous for the glory of God, and now God showed himself zealous for his reputation, for whoever glorifies God will be glorified by God, and He will not be indebted to those who intercede for Him. In the old days the judges sat at the gates of the city to judge cases, and in this case the glory of God in a glory cloud appeared at the entrance of the tabernacle, and Aaron and Miriam, as guilty, were called to judgment.

II. Aaron and Miriam were informed that, no matter how important their position, they should not claim equality with Moses or be his rivals (vv. 6-8). Were they prophets of the Lord? One could confidently say about Moses: “He is the greatest.”

1. Surely God has bestowed great glory on the prophets. No matter how people laughed and mistreated them, they were the favorites and heirs of heaven. God showed himself to them either in dreams when they were sleeping, or in visions when they were awake, and through them he revealed himself to others. And those are blessed and great, truly blessed and great, to whom God has revealed himself. Now He does this not with the help of dreams and visions, as in the old days, but with the help of the Spirit of wisdom and revelation, which makes clear to infants what prophets and kings wanted to see and could not. Therefore, in the last days, the days of the Messiah, Scripture says that sons and daughters will prophesy (Joel 2:28), because they will be better acquainted with the mysteries of the kingdom of grace than the priests themselves were previously (see Heb 1:1,2).

2. Yet the glory with which Moses was clothed was much greater (v. 7): “But it is not so with my servant Moses; he surpasses them all." To reward Moses for his gentleness and tolerance in bearing the insults of Miriam and Aaron, God not only justified him, but also glorified him by using this opportunity to praise him. These words remained written down to the eternal glory of Moses. In like manner, all who are reviled and persecuted because of righteousness will have a great reward in heaven; Christ acknowledges them before the Father and the holy angels.

(1) Moses was a very honest man, and his faithfulness was tested. He is faithful throughout My house. This quality stands first in the description of his character, since grace surpasses gifts, love surpasses knowledge, and sincerity in the service of God clothes a person with great glory and recommends him to divine favor more than education, obscure theories and the ability to speak in tongues. It is this character trait of Moses that the apostle mentions when he wants to show that Christ is greater than Moses, emphasizing that it was this trait that made him great, for Moses was faithful as a servant, and Christ as a Son (Heb. 3: 2, 5, 6). God instructed Moses to communicate His will regarding all matters to Israel; Israel trusted Moses to negotiate on his behalf with God; and he was faithful to both. In managing great affairs, he spoke and acted as befits an honest man who seeks only to give glory to God and preserve the welfare of Israel.

(2.) Therefore Moses was given the special honor of knowing clearly the will of God, and of having more intimate fellowship with God than any other prophet. He will hear God better than any other prophet - more clearly and clearly: “...mouth to mouth I speak to him,” or face to face, as someone would talk to his friend (Exodus 33:11), with whom one speaks easily and at ease, without the confusion and stupor that often befell other prophets, such as Ezekiel and John, when God spoke to them. Through other prophets God sent reproofs and predictions of good or evil to His people in obscure sayings, images and parables, and through Moses He gave laws to His people and instituted holy ordinances, which in no case could be conveyed by fortune-telling, but be expressed in the simplest and clearest way.

Seeing God more often than any other prophet: He sees the image of the Lord, as he saw it on the rock at Horeb, when God told him His name. At the same time, he saw only the image of the Lord, while angels and glorified saints constantly contemplate the face of our Father. Moses had a special spirit of prophecy that placed him far above all other prophets. Yet he that is least in the kingdom of heaven is greater than he, and our Lord Jesus is infinitely superior to him (Heb. 3:1ff.). Let Miriam and Aaron now consider: whom have they offended? Why were you not afraid to rebuke my servant Moses? Reproach My servant, reproach Moses, it is written in the original. “How could you dare to insult any of My servants, especially such a servant as Moses, who is My friend, the vicegerent and steward of My house?” How did they dare to grieve and reprove the one about whom God spoke so well? Didn't they think that God would be outraged by their behavior and take it as an insult to Him? Note, We have reason to be afraid to say or do anything ill to God's servants; if we do this, then we are preparing our own destruction, for God will intercede for them and will consider those who touch them to be touching the apple of His eye. It is very dangerous to cause one of these little ones who believe in Jesus to stumble (Matthew 18:6). One can be called presumptuous who is not afraid to speak evil of those above him (2 Peter 2:10).

III. Thus, having shown them their error and folly, God further shows them His displeasure (v. 9): and the wrath of the Lord was kindled against them. Perhaps this was visibly evidenced by the change in color of the cloud and minor flashes of lightning emanating from it. Undoubtedly, the fact that He walked away and did not want to listen to their excuses sufficiently indicated His displeasure, for He did not need them, understanding their thoughts from afar. Note, When God departs from us, it is an evidence of his displeasure with us. Woe to us if He departs, but He will never leave us until we, through our sin and folly, reject Him from ourselves.

Verses 10-16. These verses describe:

I. God's judgment upon Miriam (v. 10): The cloud departed from that part of the tabernacle, and immediately Miriam was covered with leprosy; when God departs, evil comes; do not expect to find good when God departs. Leprosy was a disease with which the hand of God struck instantly as a punishment for any particular sin; This is how Gehazi was punished for lying, Azariah - for encroaching on the ministry of the priest, and here Miriam - for abuse and discord between relatives. It seems that leprosy appeared on her face, and therefore everyone who saw her understood that this was punishment in its worst form; she was white as snow; it became not only white, but also soft; elastic flesh has lost its firmness, which often accompanies the process of decomposition. Her vile tongue (says Bishop Hall) was justly punished by the rotting of her face, and her folly in vying with Moses was evident to all men, for every one saw his face glorified, and hers covered with leprosy. And if Moses needed a veil to cover his glory, then Miriam needed it to hide her shame. Note, Disorders that distort us in any way are to be taken as a reproach to our pride, and used to cure it; finding ourselves in the power of such a humbling providence, we must be very humble. If the flesh needs to be subdued, it is a sign that the heart is hardened, although at the same time the lusts of the flesh remain unsuppressed. It seems that this disease which befell Miriam was intended to demonstrate the law of leprosy (Lev. 13), for Scripture refers to and repeats this law (Deut. 24:8,9). Miriam was afflicted with leprosy, for she was the first to sin, but not Aaron, since God always makes a distinction between those who lead astray and those who are led astray. Although Aaron's ministry did not save him from God's displeasure, it saved him from a similar sign of God's displeasure, which would not only have temporarily removed him from ministry (since there were no priests besides him and his sons) if he could not be spared, but also created would create an unfavorable opinion of himself and his ministry, and would also leave a permanent stain on his family. Aaron, as a priest, had to decide for himself whether it was leprosy, and in this case, in fulfilling this duty of his ministry, when he looked at Miriam and saw her with leprosy, it humbled him to a great extent. He was struck down through his sister and could not proclaim her a leper without feeling shame and trembling, realizing that he was equally disgusting. We should take the trial of Miriam as a warning to us to be careful not to offend our Lord Jesus in the slightest degree. If she was punished like this for rebuking Moses, what will happen to those who sin against Christ?

II. Aaron's humble submission in this situation (vv. 11,12). He humbles himself before Moses, confesses his mistake and asks for forgiveness. Although he had just joined his sister in condemning Moses, in the current situation he was forced to repentantly turn to him with a request for himself and his sister, exalting to the maximum extent possible the one (as if he had the power of God to forgive and heal) whom he had just condemned . Note, Those who trample upon the saints and servants of God will one day be glad to honor them. This will happen much later, in another world; So the foolish virgins asked the wise men for a little oil, and the rich man asked Lazarus for a little water. Or perhaps it will happen already in this world; so Job's friend asked him to pray for him, and here Aaron asks Moses for this (Rev. 3:9). In a humble state (1) he confesses his and his sister's sin (v. 11). He addresses Moses with respect, calling him master, although recently he spoke disparagingly, and now he blames himself, ashamed of his words: we acted foolishly and sinned. He sins and acts foolishly who insults and slander others, especially good people and those in power. To repent means to renounce previously spoken bad words; It is better to renounce than to perish from them.

(2) He asks Moses for forgiveness: do not make us sin. Aaron was supposed to bring his gift to the altar, but knowing that his brother has something against him, he is greatly troubled by this and seeks first of all to be reconciled with him in order to be worthy to offer his gift. Some believe that it was his quick submission, which was noticed by God, that protected him from the leprosy that afflicted his sister.

(3.) He describes to Moses the deplorable condition of his sister, appealing to compassion and discretion (v. 12): “Let her not be like a stillborn child, that is, let her remain disfellowshipped, defiling all that touches, and decays during life, as if she were dead.” He eloquently describes her plight to gain his pity.

III. Intercession for Miriam (v. 13): “And Moses cried to the Lord with a loud voice, for the cloud, the symbol of His presence, moved and stood some distance away. Moses' words express his zeal in this request: "God, heal her!" Thus, he demonstrates that he sincerely forgives the insult she caused, for he does not blame her before God and does not cry for just retribution. He was so far from this idea that when God, out of compassion for his honor, punished her for the insult, he was the first to ask for a revocation of the punishment. Using this example, Scripture teaches us to pray for those who offend us and not to rejoice when God or man justly punishes those who have offended us. Jeroboam's stiff hand was healed at the special request and insistence of the prophet against whom it was extended (1 Kings 13:6). So Miriam in this case was healed thanks to the prayer of Moses, whom she offended, and Abimelech - thanks to the prayer of Abraham (Gen. 20:17). Moses could have stood aside and said, “She got what she deserved, let her control her tongue better next time.” But he is not satisfied with the opportunity to justify himself by the fact that he did not pray for her punishment, but earnestly prays that it will be canceled. We must learn to imitate Moses and the Savior in this, who asked: “Father, forgive them.”

IV. How was this situation resolved so that justice was satisfied and mercy was shown?

1. Mercy will be accomplished if Miriam is healed; Since Moses forgave her, God did too (see 2 Cor 2:10).

2. But justice will prevail if Miriam humbles herself (v. 14): let her be imprisoned seven days outside the camp, so that she may more sensitively realize her own mistake and repent of it, so that the punishment will be more indicative, and all Israel will turn to his attention and accepted the warning not to rebel. If the prophetess Miriam was subjected to such a humbling punishment for one rash word addressed to Moses, then what can we expect for our murmuring? For if they do this to a green tree, what will happen to a dry tree? See how people humiliate and devalue themselves with sin, how they stain their glory and cast their honor into the dust. When Miriam praised God, she led the community and was its brightest ornament (Exodus 15:20). And now, when she was at enmity with God, she was expelled as unclean and the scum of society. She was ordered to be outside the camp for seven days, since she had to suffer for her iniquities. If her father, her earthly father, had spat in her face, thereby expressing his displeasure, then shouldn't she have to worry and suffer because of this; Shouldn't she be so sorry for the offense that she would shut herself up in her room for a while and not show herself to him or the whole family, ashamed of her own recklessness and misfortune? If such reverence is to be shown to the fathers of our flesh when they chasten us, still more should we be humbled when we are under the mighty hand of the Father of spirits, Heb. 12:9. Note, When we are touched by the marks of God's displeasure for sin, it becomes us to be ashamed of ourselves, to submit to the shame, and acknowledge that we have shame upon our faces. If, through our own error and folly, we expose ourselves to the censure and contempt of men, the just condemnation of the Church, or the reproaches of divine providence, then we must be ashamed of our action and acknowledge that our Father justly spits in our faces.

V. The obstacles which consequently prevent a man from moving forward: the people did not set out until Miriam returned (v. 15). God did not move the pillar, and therefore they did not move their camp. This was done in order (1) to rebuke the people who realized that they had sinned as Miriam had done by complaining against Moses. Therefore they had to share her punishment, and this delayed their progress into Canaan. There are many things that oppose us, but nothing hinders our progress toward heaven like sin.

(2) To show respect to Miriam. If during her exile the camp had moved, her shame and difficulties would have increased; therefore, out of compassion for her, the Israelites were to remain in place until the period of her exile expired and she was taken again, having undergone the usual rite of purification of a leper. Note, A man who has been condemned and reproached for sin is to be treated with the greatest tenderness, not to be over-disgraced, nor to count him as an enemy (2 Thess. 3:15), but to forgive and comfort him (2 Cor. 2:7). Sinners must be cast out with sorrow, and those who repent must be received with joy. When Mariam was forgiven and again admitted to the camp, the people set off and went to the Paran desert, which was adjacent to the southern border of Canaan, and they would have arrived there after the next transition if they had not put an obstacle in their own way.

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note. Verse numbers are links leading to a section with comparisons of translations, parallel links, texts with Strong's numbers. Try it, you might be pleasantly surprised.

• The first four chapters of this book deal with preparations for a military campaign, and give the number of fighting men, which is 603,550. The same chapters describe the order that was observed both at the stops and on the way: in the center was the Tabernacle, which was carried by the Levites, and on its four sides there were three tribes. This part of the book of Numbers establishes the laws of the Nazirites and concludes with a priestly blessing, and lists the collective and individual donations of the leaders of the tribes for the priesthood of the Tabernacle. Each of the leaders brought gifts on the appointed day in the order in which the tribes are listed in Numbers. 2. Two silver trumpets were made, and rules were established for their use in battle and on holidays.
• On the 20th day of the second month in the second year of the Exodus, the Israelites left Mount Sinai and set out on their journey.
• Chapters 10:11–22:1 recount their progress.
  • However, preparations for coming to the Promised Land were in vain, the people showed moral weakness, which was expressed in acts of disobedience, which are described in chapters 11-25.
    • The first of the cases of Israel's murmuring against God and His messenger Moses is associated with the monotony of the food God sends every morning (manna from heaven) (11:1-2). In response to Moses' complaints, God ordained 70 men as elders, assigned them some of Moses' burdens (11:16–25), and sent countless quails to the Israelites.
    • What follows is the story that Aaron and Miriam (Miriam) rebuked Moses “ for an Ethiopian wife" (12:1–3), which he " took over”, and God punished Miriam with leprosy, subsequently healing her (chapter 12).
    • The Israelites' murmuring culminated in their refusal to go to the Promised Land (chapters 13, 14). At the command of God, Moses sent 12 spies to Canaan - one from each tribe. Returning 40 days later to Moses, they confirmed that in the Land of Israel " milk and honey truly flow"(13:28), however, frightened by the strength of the people living there, " spread evil rumors about the land they were exploring among the children of Israel"(13:33). As a result, the Israelites began to “murmur against Moses” and “said to one another, Let us make ourselves a ruler and return to Egypt” (14:2, 4). Two of the spies, Joshua (Jehoshua bin Nun) and Caleb (Caleb), urged the people to trust in God's promise, but the Israelites set out to stone them (14:6–10). As punishment for weakness of faith, God condemned everyone (who were 20 years of age or more at the time of the exodus from Egypt), with the exception of Joshua and Caleb, to wander and die in the wilderness, and for the unauthorized attempt of the Israelites to enter Canaan, they were punished by defeat in battle with the Amalekites and Canaanites (14:11–45).
  • Chapter 15 contains a series of cultic injunctions, ending with the establishment of the death penalty for breaking the Sabbath and the injunction to wear tzitzit (15:39–40) as a constant reminder of the Covenant.
    • The story of the “rebellion” of the Levite Korah (Korach) against Moses and Aaron (chapters 16, 17) reflects the dissatisfaction of some of the descendants of the tribe of Reuben, as well as the Levites, with the subordinate position assigned to them in comparison with the kohanim, who were given the prerogative of worship in the Tabernacle. God punished those who complained and restored Aaron's authority.
  • This is followed by regulations on the duties and rights of the Levites as servants of the priests (chapter 18) and instructions on the ritual purification with the ashes of a red cow (chapter 19).
• The following describes the period that ends Israel's 40-year wandering in the desert.
  • The central theme of the next chapter (chapter 20) is the death of the leaders of the Israelites: the chapter begins with the death of Miriam and ends with the story of the death of Aaron and the inheritance of the priesthood by his son Elezar (El'azar).
  • On their way to the Promised Land, the Israelites went to Transjordan, but the king of Edom refused their request to allow passage through his territory (20:14–21). After defeating the Canaanite king Arad (21:1–3), the Israelites moved along the Red Sea to bypass Edom from the south.
  • The difficulties of the journey through the desert again caused cowardice among the Israelites, for which God punished them with an invasion of poisonous snakes (21:5–6).
  • As a result of their victory over King Sihon, the Israelites acquired their own territory for the first time: “ And Israel smote him with the sword, and took possession of his land..."(21:24).
  • A brief story about the victory over the king of Bashan, Og, which allowed the Israelites to complete the conquest of the territories north of the Trans-Jordanian kingdoms, ends the story of the advance of the Israelis from Sinai to Trans-Jordan.
• The last part of the book of Numbers (chapters 22–36) tells of the Israelites' sojourn on the plains of Moab.
  • The story of the sorcerer Balaam (Bil'am), whom Balak, the king of Moab, sent to curse Israel, and he blessed it instead (chapters 22-24), shows the invulnerability of the people of Israel.
  • Following this, however, another story is told about the apostasy of the people, who, under the influence of the Moabites, fell into idolatry and “ committed fornication with the daughters of Moab"(25:1-3). After Phinehas (Pinchas) publicly killed the instigators, God commanded Moses to execute “the leaders of the people” and defeat “twenty-four thousand from the Israelite camp” (25:9), commanding Israel eternal enmity towards the Midianites, “for they have dealt with you with hostility in his deceit" (25:18).

This episode ends in the book of Numbers with a long list of Israel's apostasies.

• • The counting of the Israelites in chapter 26 is similar to chapter 1, but gives a slightly smaller total that reflects the losses due to God's punishment. The account of the number serves as an introduction to the establishment of laws regarding the inheritance of daughters (27:1–11).
  • The chapter ends with the story of Joshua's election as Moses' successor (27:12–23).
  • The narrative is interrupted by instructions about festive sacrifices (28–30) and about responsibility for vows made by women (chapter 30).
  • Chapter 31 tells of the war between the Israelites and the Midianites and gives an example of how the spoils captured in war should be divided.
  • Chapter 32 tells of Moses' agreement to allow the tribes of Reuben (Reuben) and Gad and half the tribe of Menashshe to settle in Gilad on the condition that they, along with the rest of the tribes, would take part in the war for the possession of Canaan.
  • Chapter 33 begins with a list of the Israelite camps on their journey from Egypt to Moab; Most of the place names given here are not identifiable, and many of them are no longer found in the Bible.
  • The list is followed by God's command to the Israelites to conquer Canaan and divide its territory among the tribes.
  • Chapter 34 lists all the boundaries of the land intended for the settlement of the Israelites, and the names of those who will have to divide the land by lot.
  • Chapter 35 contains a decree about the cities of the Levites, who, unlike the other tribes, will not receive their own allotment, and about cities of refuge for those who committed unintentional murder.
  • The last chapter 36 gives additional regulations on the inheritance of the inheritance by daughters.

Origin of the book

The accounts of the book of Numbers about censuses correlate with similar epigraphic finds from Mari (18th–17th centuries BC), in which, as in the book of Numbers, population censuses are associated with military service and land distribution, and the terms of the Mari documents ( subs, pakadu) correspond to biblical terms ( tsava And pakad). The narrative material of the book should also be compared with the political situation in the 13th century. BC e., when numerous states in the region were vassals of the Midianites, who controlled the policies of these states. This fact explains why the approach of the warlike Israelites worried not only the Moabites, but also the Midianite "elders." Apparently, the five Midianite nobles killed in the territory of the Amorite king Sihon were Midianite emissaries to Heshbon. Midianite representatives accompanied Moabite envoys who turned to Balaam for help in action against the Israelites. It is possible that it was the Midianites who initiated the demoralization of the Israelites, since God ordered Moses to be at enmity with the Midianites, and not with the Moabites, and this order was carried out (chapter 31). In 1 thousand BC. e. The Midianites practically disappeared from the sight of the Israelis.

Footnotes and sources

Links

• Article " Numbers» in the Electronic Jewish Encyclopedia
• Book of Bemidbar. Preface to Soncino's edition.

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The Book of Numbers is the fourth among the books of the Pentateuch (you can read the history of the creation of the Pentateuch).

The name of the book is explained by the fact that it provides a whole series of detailed data on the calculation of the people, their individual tribes, clergy, firstborns, etc.

The Book of Numbers covers the 39-year period following the establishment of the covenant between God and Israel at Mount Sinai (Exodus 19).

Even though God freed the Israelites from slavery in Egypt, fed them in the wilderness, gave them holy and good laws, and the opportunity to worship Him freely, they did not obey and constantly rebelled against Him.

For that God decided to punish them , forcing them to wander in the desert until the previous generation died (14:27 – 35).

40 years of wandering in the desert as punishment...

Two censuses of the people mark the change of the old, sinful generation to the new.

The beginning of the book talks about how Israel becomes a powerful military force. The Israelites leave Mount Sinai no longer as fugitives, but as a mighty an army led by God, ready to bring His rule to the nations (10:35).

But upon hearing the bad news, they suddenly stop at the borders of Canaan and refuse to cross the Jordan River.

God's righteous wrath against disobedient people is one of the main themes of Numbers . Not only the people as a whole experience His wrath on themselves, but also in some situations Moses himself, and his brother Aaron, and sister Miriam.

Despite the apostasy of the people, God remained faithful to your covenant. He did not give up the idea of ​​bringing the Israelites to the promised land and raised a new generation to fulfill it.

His changed goals were expressed at the end of the book by one of the most unlikely characters - Balaam, a pagan priest who, at the request of Moab, was supposed to curse Israel, but instead could only pronounce blessings.

Through him, God assured Israel of His constant presence and help in the present and the coming of the great Ruler (Jesus Christ) in the distant future.

The book ends with the first conquests east of the Jordan; a new generation is ready to enter Canaan.

The main content of this book is the life of the people in the desert, in the face of the Creator and “alone” with Him.

The Book of Numbers was written between 1440 and 1400 BC.

Key Verses:

Numbers 6:24–26 : “May the Lord bless you, and may He protect you!? May His gaze turned towards you be bright, and may He be merciful to you! May the Lord turn His face to you and send you peace!”

Numbers 12:6–8: “If there is a prophet of the Lord among you, I reveal myself to him in visions, I speak to him through dreams.? With My servant, Moses, it is not so: I entrusted all My property to him!? I speak to him face to face, I appear there are no riddles for him, and he sees the image of the Lord. Why were you not afraid to rebuke My servant Moses?”

Numbers 14:30–34 : “None of you will enter the country in which I have sworn to settle you, except Caleb the son of Jephunneh and Joshua. But your children, for whom you were afraid, lest they be captured, I will bring them to the country that you rejected. They will see what kind of country this is!? Your bodies will remain in this desert, and your children will graze cattle in this desert for forty years: they will bear the punishment for your treason until the last of you perishes in the desert.? For forty days you have examined country, and according to the number of these days, a year per day, you will bear punishment for your sins: forty years! Then you will know what it means to betray Me.”

Purpose of writing

The message of this book is universal and timeless. It reminds believers of the spiritual struggle in which they are involved, since the book of Numbers is a book about the ministry and life of God's people.

“I serve God not because I want to be saved, but because I am saved.”

The Book of Numbers essentially bridges the time gap between the time the Israelites received the Law ( and ) and their preparation to enter the Promised Land ( and Joshua ).

1. Part 3
2. Part 4
3. . Part 5
4. . Part 6
5. . Part 7
6. Part 8
7. Part 9

Introduction.

This book received its name from the Septuagint, where it is called in Greek “Arithmoi”, i.e. literally “numbers”. This name was given because the book contains many statistics, including the composition of the tribes, the total number of priests and Levites, and other numerical information. But in Hebrew the Book is called "bemidbar", which corresponds to the fifth word in the text of the book "in the desert."

Author.

The generally accepted Jewish and Christian tradition attributes authorship to Moses (as well as the authorship of the Pentateuch as a whole), despite the fact that there is little evidence for this in Numbers itself (however, 33:2; 36:13). There is no doubt that Moses is the main character of Numbers; he is either a participant or a witness to most of the events described in the book.

Time to write.

The last verse of the book of Numbers says, “These are the commandments and statutes which the Lord gave to the children of Israel by Moses in the plains of Moab, by the Jordan, opposite Jericho” (36:13). From this we can conclude that Israel's stay in the wilderness was over, and the Jews were about to enter the land of Canaan. Their crossing of the Jordan occurred forty years after the exodus began, and this event dates back to 1446 BC.

Thus, the writing of the book of Numbers should be attributed to approximately 1406, the time preceding the death of Moses (he died in this year). (The fact that the exodus began in 1446 is inferred from 1 Kings 6:1, which says that Solomon began building the temple in the 4th year of his reign (i.e., in 966 BC . H.), and this was 480 years after the exodus. Commentary on this text)

Purpose of writing.

The Book of Numbers appears to be a kind of set of guidelines for Israel in its post-Sinai period (that is, after they received the law at Sinai). This “guidance” dealt with three areas: a) the order that the people were to follow when moving through the desert, b) how the priests and Levites were to act in conditions of constant movement of the people, and c) how the Jews were to prepare for the conquest of Canaan and a settled life there.

The fact that the book covers a period of almost 40 years, from the time the law was given at Sinai to the events that marked the beginning of the conquest of the land of Canaan, indicates its historical character. However, Numbers is more than a historical record. This book recounts historical events with a specific purpose: to tell what the Lord expected of Israel and how Israel responded to those expectations. This happened during that unique historical period when the land had already been promised by God to the people, but the fulfillment of this promise had not yet come.

Book outline:

A. The order of the tribes (chapters 1-2)

B. Instructions to the Levites (chapters 3-4)

B. Purification and Sanctification (chapters 5-6)

D. Ministry in the Tabernacle (chapters 7-8)

E. Instructions Concerning Passover (9:1-14)

E. Accompanied by the Lord (9:15 - 10:10)

A. Leaving Sinai (10:11-36)

B. Revolt of the People (Chapter 11)

B. The Rebellion of Miriam and Aaron (Chapter 12)

D. Spies in the Promised Land (chapters 13-14)

A. Review of the Covenant (Chapter 15)

B. The Revolt of Korea (Chapter 16)

B. Confirmation of Aaron's Authority (Chapter 17)

D. The Role and Privileges of the Priests and Levites (Chapter 18)

D. Laws of Purification (Chapter 19)

E. Coming to the Desert of Sin (Chapter 20)

G. Advance to Moab (21:1 - 22:1)

A. Moab's plight (22:2-4a)

B. Turning to Balaam for help (22:4b-20)

C. Balaam's Journey (22:21-35)

D. Prophecies of Balaam (22:36 - 24:25)

E. Israel's Worship of Idols (Chapter 25)

V. to the entry into Canaan (chapters 26-36)

A. Securing the right of inheritance (26:1 - 27:11)

B. Successor of Moses (27:12-23)

B. Laws Concerning Sacrifices (Chapters 28-29)

D. Laws on Vows (Chapter 30)

D. God's Judgment on the Midianites (Chapter 31)

E. Development of the lands east of the Jordan (chapter 32)

G. Brief recapitulation of the journey from Egypt (33:1-49)

3. Final instructions on conquest and inheritance (33:50 - 36:13)