Numbers 1:4-16 sits inside this longer paragraph.
1Yahweh spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying, 2“Take a census of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of the names, every male, one by one, 3from twenty years old and upward, all who are able to go out to war in Israel. You and Aaron shall count them by their divisions. 4With you there shall be a man of every tribe, each one head of his fathers’ house. 5These are the names of the men who shall stand with you: Of Reuben: Elizur the son of Shedeur.
6Of Simeon: Shelumiel the son of Zurishaddai.
7Of Judah: Nahshon the son of Amminadab.
8Of Issachar: Nethanel the son of Zuar.
9Of Zebulun: Eliab the son of Helon.
10Of the children of Joseph: of Ephraim: Elishama the son of Ammihud; of Manasseh: Gamaliel the son of Pedahzur.
11Of Benjamin: Abidan the son of Gideoni.
12Of Dan: Ahiezer the son of Ammishaddai.
13Of Asher: Pagiel the son of Ochran.
14Of Gad: Eliasaph the son of Deuel.
15Of Naphtali: Ahira the son of Enan.”
16These are those who were called of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel. 17Moses and Aaron took these men who are mentioned by name. 18They assembled all the congregation together on the first day of the second month; and they declared their ancestry by their families, by their fathers’ houses, according to the number of the names, from twenty years old and upward, one by one. 19As Yahweh commanded Moses, so he counted them in the wilderness of Sinai.
Geneva Bible translators 1599 · Public Domain On vv4, 5, 16 That is, the chiefest man of every tribe.
That is, the chiefest man of every tribe.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4, 16 Num 1:4 And with you there shall be a…
Num 1:4 And with you there shall be a man of every tribe; every one head of the house of his fathers.
Ver. 4. A man of every tribe.] These were men of renown. {Num 1:16} To "do worthily in Ephrata," is the way to be "famous in Bethlehem." {Rth 4:11} It is said of a great statesman, in Queen Elizabeth’s days, that he was in the number of those few that both lived and died with glory. {a}
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{a} Camden’s Elisab.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 5, 14, 16 To inspect the work, that it might be faithfully…
To inspect the work, that it might be faithfully and impartially done.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4, 5, 6, 8, 10, 12, 14, 16 And with you there shall be a man of…
And with you there shall be a man of every tribe,.... Excepting Levi, of which Moses and Aaron were, to assist in taking the account, and to see that it was an exact and perfect one:
everyone head of the house of his fathers; and prince of the tribe he belonged to, as appears from Num 1:16 and Num 7:2, where an account is given of the same persons as princes of the tribes that offered at the dedication of the altar, who here assisted in the taking this account; the Targum of Jonathan calls them each a prince, as Prince Elizur, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 12 Reuben - The tribes are here numbered according to…
Reuben - The tribes are here numbered according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 16 Verse 14. Eliasaph, the son of Deuel.] This person…
Verse 14. Eliasaph, the son of Deuel.] This person is called Reuel, Nu 2:14. As the ד daleth is very like the ר resh, it was easy to mistake the one for the other. The Septuagint and the Syriac have Reuel in this chapter; and in Nu 2:14, the Vulgate, the Samaritan, and the Arabic have Deuel instead of Reuel, with which reading a vast number of MSS. concur; and this reading is supported by Nu 10:20; we may safely conclude therefore that דעואל Deuel, not רעואל Reuel, was the original reading. See Kennicott.
An ancient Jewish rabbin pretends to solve every difficulty by saying that "Eliasaph was a proselyte; that before he embraced the true faith he was called the son of Reuel, but that after his conversion he was called the son of Deuel." As Reuel may be translated the breach of God, and Deuel the knowledge of God, I suppose the rabbin grounded his supposition on the different meanings of the two words.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 14 Num 1:5. Reuben — The tribes are here numbered…
Num 1:5. Reuben — The tribes are here numbered according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v5 The princes of the tribes, selected Num 1:4 under…
The princes of the tribes, selected Num 1:4 under divine direction, were for the most part the same persons as those chosen a few months previously at the counsel of Jethro Exo 18:21-26. Nahshon, prince of Judah, is mentioned in Exo 6:23, and Elishama, in 1Ch 7:26-27. The peers of men like these were no doubt entitled, among their fellows, to the epithet “renowned,” Num 1:16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 16 Duel. Hebrew Dehuel. But (chap. ii. 14,) we find…
Duel. Hebrew Dehuel. But (chap. ii. 14,) we find the word begins R, as the Septuagint have read, Ragouel. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 16 with you there shall be a man of every…
with you there shall be a man of every tribe, &c.--The social condition of the Israelites in the wilderness bore a close resemblance to that of the nomad tribes of the East in the present day. The head of the tribe was a hereditary dignity, vested in the oldest son or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary, among the different branches of the tribe. The Israelites being divided into twelve tribes, there were twelve chiefs appointed to assist in taking the census of the people.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5, 16 5-15. These are the names — Chosen by the…
5-15. These are the names — Chosen by the Divine Executive of the Hebrew nation. Little is known of these “renowned” men. Elishama was grandfather of Joshua, (1Ch_7:26-27,) and Nahshon was brother-in-law of Aaron. Exo_6:23. His name occurs in the genealogy of Jesus Christ, (Mat_1:4 and Luk_3:32,) where it is spelled Naasson. He was the first phylarch, or captain, of Judah, and the first prince to present his offering at the dedication of the tabernacle. One general comment applies to all these chiefs. Their names appear in connexion with the census, and as phylarchs of their tribes, in chaps. 2 and 10; and again as liberal donors of gold, silver, incense, and animals at the dedication of the tabernacle, in chap. 7.
Deuel — For Reuel. Chaps. Num_2:14. Supposed to be a mistake of ר, resh, for ד, daleth. The weight of evidence is in favour of Deuel. Num_7:42; Num_7:47; Num_10:20.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 7, 8, 10, 14, 16 5. The twenty-four names in the following verses recur…
5. The twenty-four names in the following verses recur in chs. 2, 7. and Num_10:14-27. Some of them are of types which were frequent in early times, Amminadab (Num_1:7), Ammhud (Num_1:10), Elishama (id. [Note: d. idem, ‘the same,’ referring to the book last mentioned.] ), Abidan (Num_1:11), Ahiezer (Num_1:12), Ahira (Num_1:15), but others are unknown to pre-exilic O.T. writings, Nethanel (Num_1:8), Gamaliel (Num_1:10), and the names compounded with Zur and Shaddai (including Shedeur, Num_1:5). No certain traces of names compounded with Shaddai have been found apart from this list. It is probable that the compiler made an artificial selection of ancient and modern names. See Gray, Numbers, pp. 6 f., and Heb. Proper Names, pp. 191–211.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 5, 16 (4) Of every tribe.—Or, for every tribe.
(4) Of every tribe.—Or, for every tribe.
Every one head . . . —The words may be rendered every one a head . . . There were many heads of fathers’ houses in each tribe; but it appears from Num_1:16 (Num_7:10-11) that in each case the tribal prince was selected to preside over the census.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4, 5, 7, 10, 16 A man of every tribe. The former census, which…
A man of every tribe. The former census, which was for religious purposes only, was made with the assistance of the Levites. This, which was rather for political and military purposes, was supervised by the lay heads of the people.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v4 A man of every tribe: every one head of…
Num_1:4-16
A man of every tribe: every one head of the house of his fathers.
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Bank and service
I. Co-operation in divine service.
1. The toil of Moses and Aaron would be lessened.
2. The accomplishment of the task would be facilitated.
3. The envy of the princes would be prevented. Grumblers are seldom found among the workers of the Church.
II. Societys need of leaders.
1. Because they are at present indispensable to social order and progress. Certain objects of utmost importance to society cannot possibly be attained without cohesion of purpose and effort on the part of a large number of men, and such cohesion is impossible without leaders. Amongst the masses, says Guizot, even in revolutions, aristocracy must ever exist; destroy it in nobility, and it becomes centred in the rich and powerful Houses of the Commons. Pull them down, and it still survives in the master and foreman of the workshop.
2. Because of the differences in the faculties of men. These men were princes from, the nobility of their birth: and they were probably men distinguished also for their abilities. We must have kings, says Emerson, we must have nobles; nature is always providing such in every society; only let us have the real instead of the titular. In every society, some are born to rule, and some to advise. The chief is the chief all the world over, only not his cap and plume. It is only this dislike of the pretender which makes men sometimes unjust to the true and finished man.
III. The grand characteristic of true leaders. They are pre-eminent in service. (W Jones.)
These are the names of the men.--
The Lord knows the number and the names of all who belong to Him
As this book of Moses beareth the title of Numbers, so a great part of it is spent in numbering of the people, to assure us that God hath numbered those that are His, and none escape His knowledge or sight. The Lord knoweth perfectly who they are that are His, both what their numbers and what their names are (1Ki_19:10; 1Ki_19:18; Rom_11:3-4; Psa_147:5; Isa_40:26). The reasons are not hard to be gathered.
1. The knowledge of God is so exact and perfect that most secret things are known and the smallest are regarded of Him.
2. Christ Jesus setteth forth Himself as the true Shepherd of His sheep. A shepherd knoweth his own sheep.
3. All His people are evermore present with Him, wheresoever they be; yea, albeit they be absent from Him.
Uses:
1. This giveth singular comfort to all Gods children, if anything else be able to minister them comfort. If an earthly prince should vouchsafe to look upon us, and single us out from the rest, and call us by our names, how would we rejoice, and how much would we esteem that the king would stoop so low as to know us? Do we live as contemptible persons to the men of this world? and will they not once vouchsafe to know us? Let not this trouble us, we cannot sink down in destruction; but rather let us lift up our heads, assuring ourselves that albeit they turn themselves from us, yet God looketh upon us: and though they seek to root out our names from the earth, yet He will know us and call us by our names.
2. We may gather from hence the wretched state of all the ungodly. For as it is a great part of the comfort of all Gods children that He will know them; who, as they have a regard to know God in this life, to know Him in His word and other means appointed for their salvation, so shall they be known of God in His kingdom, and acknowledged before the angels in heaven: so this is not the least of the misery belonging unto all that work iniquity, that God will not know them. Though He know them by the general knowledge of His power and providence, yet He will not see them with the eye of His pity, nor touch them with the hand of His favour, nor hear them with the ear of His bounty, nor speak unto them with the mouth of His goodness, nor compass them with the arm of His protection, nor come unto them with the feet of His presence, nor behold them with the face and countenance of His lovingkindness. Can there be a more miserable condition described and felt than this is?
3. Seeing all that are Gods are numbered of Him, and have their names written in His book, this serveth to seal up the assurance of our salvation and election to eternal life (2Ti_2:19).
4. Seeing the Lord knoweth us, it is our duty also to seek to know Him in all love and obedience. We must all of us begin to know Him here in this life, that we may know Him perfectly in the life to come. Here we must see Him as it were through a glass darkly, that hereafter we may see Him face to face fully. If we do not know Him in His word and sacraments, we shall never know Him in His kingdom. This knowledge of God necessarily required of us consisteth in these points following--
(1) We must confess Him to be the Sovereign and Highest Good, in comparison of whom all things are reputed as nothing, being as dross and nothing to be desired with Him.
(2) It behoveth us to depend upon Him, and to put our whole trust in Him alone, not in any man or angel: for then we make flesh our strength, and so lean upon a broken staff that cannot stay us, but will deceive us.
(3) We must draw near unto Him in time of need, as to the fountain of all goodness, with all reverence and humility craving all things of Him by hearty and fervent prayer. If we call upon Him, He hath promised to reveal Himself unto us.
(4) We must give Him thanks for all blessings received from Him, not only in prosperity, but in adversity.
(5) We must seek the knowledge of His ways and word, and increase in the knowledge thereof, which bringeth us to eternal life. As we grow forward in knowledge, so we grow forward unto life: and when our knowledge shall be perfected, then our life shall be perfected in the next world. Lastly, we must yield obedience unto Him and His word. (W. Attersoll.)
Gods knowledge of His people
I. The great truth here implied. God knows His people individually and altogether.
1. This is philosophical. If God is infinite, He must know all things. Nothing can be so great as to surpass His comprehension; nothing so small as to escape His notice.
2. This is Scriptural. (1Ki_19:14-18; Psa_1:6; Psa_56:8; Psa_147:3-4; Isa_40:26-31; Mal_3:16-17; Mat_6:25-34; Mat_10:29-30; Joh_10:3; Joh_10:14; Joh_10:27; Php_4:3; 2Ti_2:19; Rev_3:5; Rev_21:27).
II. The practical bearings of this great truth.
1. To restrain from sin.
2. To promote sincerity of life.
3. To promote humility.
4. To quicken reverence towards God.
5. To comfort the godly under reverses. (W. Jones.)
They declared their pedigrees.--
The pedigree declared
Can I declare my pedigree? It is greatly to be feared there are hundreds, if not thousands, of professing Christians who are wholly incompetent to do so. They cannot say with clearness and decision, Now are we the sons of God (1Jn_3:2). Ye are all the children of God, &c. And if ye are Christs, then are ye Abrahams seed, &c. (Gal_3:26; Gal_3:29). For as many as are led by the Spirit of God, they are the sons of God, &c. (Rom_8:14; Rom_8:16). This is the Christians pedigree, and it is his privilege to be able to declare it (cf. Joh_3:5; Jam_1:18; 1Pe_1:23; Eph_5:26). The believer traces his pedigree directly up to a risen Christ in glory. His genealogical tree strikes its roots into the soil of the new creation. Death can never break the line, inasmuch as it is formed in resurrection. We can easily see, from this chapter, how essential it was that every member of the congregation of Israel should be able to declare his pedigree. Uncertainty on this point would have proved disastrous; it would have produced hopeless confusion. We can hardly imagine an Israelite, when called to declare his pedigree, expressing himself in the doubtful manner adopted by many Christians nowadays. We cannot conceive his saying, Well, I am not quite sure. Sometimes I cherish the hope that I am of the stock of Israel; but at other times I am full of fear that I do not belong to the congregation of the Lord at all. I am all in uncertainty and darkness. Much less could we imagine any one maintaining the monstrous notion that no one could possibly be sure as to whether he was a true Israelite or not until the day of judgment. Now, may we not legitimately ask, If a Jew could be certain as to his pedigree, why may not a Christian be certain as to his? We would urge this point at the outset. It is impossible for any one to recognise and rally round the proper standard unless he can declare his pedigree. Progress in wilderness life--success in spiritual warfare, is out of the question if there be any uncertainty as to the spiritual pedigree. We must be able to say, We know that we have passed from death unto life, We believe and are sure, ere there can be any real advance in the life and walk of a Christian. We do not mean to say you cannot be saved without this. God forbid we should say any such thing. But we ask, Are such able to go forth to war? They cannot even know what true conflict is; on the contrary, persons of this class mistake their doubts and fears, their dark and cloudy seasons, for true Christian conflict. It is when we stand in the clear daylight of Gods full salvation--salvation in a risen Christ--that we really enter upon the warfare proper to us as Christians. (C. H. Mackintosh.)
An honest pedigree:
Dr. Livingstone, the famous explorer, was descended from the Highlanders, and he said that one of his ancestors, one of the Highlanders, one day called his family around him. The Highlander was dying; he had his children around his death-bed. He said, Now, my lads, I have looked all through our history as far back as I can find it, and I have never found a dishonest man in all the line, and I want you to understand you inherit good blood. You have no excuse for doing wrong. My lads, be honest.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 7, 10, 12, 16 a clan head
a clan head
"a leader of a clan"
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serve with you
"help you"
Elizur ... Shedeur ... Shelumiel ... Zurishaddai
These are names of men. (See: How to Translate Names)
translationWords
tribe
head
servant
Reuben
son
Simeon
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v16 1:16 These tribal leaders had apparently shown themselves responsible…
1:16 These tribal leaders had apparently shown themselves responsible and trustworthy by fulfilling other important duties.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.