“The children of Israel shall encamp every man by his own standard, with the banners of their fathers’ houses. They shall encamp around the Tent of Meeting at a distance from it.”
Those who encamp on the east side toward the sunrise shall be of the standard of the camp of Judah, according to their divisions. The prince of the children of Judah shall be Nahshon the son of Amminadab. His division, and those who were counted of them, were seventy-four thousand six hundred.
Those who encamp next to him shall be the tribe of Issachar. The prince of the children of Issachar shall be Nethanel the son of Zuar. His division, and those who were counted of it, were fifty-four thousand four hundred.
The tribe of Zebulun: the prince of the children of Zebulun shall be Eliab the son of Helon. His division, and those who were counted of it, were fifty-seven thousand four hundred.
All who were counted of the camp of Judah were one hundred eighty-six thousand four hundred, according to their divisions. They shall set out first.
“On the south side shall be the standard of the camp of Reuben according to their divisions. The prince of the children of Reuben shall be Elizur the son of Shedeur. His division, and those who were counted of it, were forty-six thousand five hundred.
“Those who encamp next to him shall be the tribe of Simeon. The prince of the children of Simeon shall be Shelumiel the son of Zurishaddai. His division, and those who were counted of them, were fifty-nine thousand three hundred.
“The tribe of Gad: the prince of the children of Gad shall be Eliasaph the son of Reuel. His division, and those who were counted of them, were forty-five thousand six hundred fifty.
“All who were counted of the camp of Reuben were one hundred fifty-one thousand four hundred fifty, according to their armies. They shall set out second.
“Then the Tent of Meeting shall set out, with the camp of the Levites in the middle of the camps. As they encamp, so shall they set out, every man in his place, by their standards.
“On the west side shall be the standard of the camp of Ephraim according to their divisions. The prince of the children of Ephraim shall be Elishama the son of Ammihud. His division, and those who were counted of them, were forty thousand five hundred.
“Next to him shall be the tribe of Manasseh. The prince of the children of Manasseh shall be Gamaliel the son of Pedahzur. His division, and those who were counted of them, were thirty-two thousand two hundred.
“The tribe of Benjamin: the prince of the children of Benjamin shall be Abidan the son of Gideoni. His army, and those who were counted of them, were thirty-five thousand four hundred.
“All who were counted of the camp of Ephraim were one hundred eight thousand one hundred, according to their divisions. They shall set out third.
“On the north side shall be the standard of the camp of Dan according to their divisions. The prince of the children of Dan shall be Ahiezer the son of Ammishaddai. His division, and those who were counted of them, were sixty-two thousand seven hundred.
“Those who encamp next to him shall be the tribe of Asher. The prince of the children of Asher shall be Pagiel the son of Ochran. His division, and those who were counted of them, were forty-one thousand and five hundred.
“The tribe of Naphtali: the prince of the children of Naphtali shall be Ahira the son of Enan. His division, and those who were counted of them, were fifty-three thousand four hundred.
“All who were counted of the camp of Dan were one hundred fifty-seven thousand six hundred. They shall set out last by their standards.”
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 9, 10, 14, 17, 18, 25 In the twelve tribes were four principle standards, so…
In the twelve tribes were four principle standards, so that every three tribes had their standard.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2, 3, 10 Num 2:2 Every man of the children of Israel…
Num 2:2 Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch.
Ver. 2. Far off about the tabernacle.] About it: the emperor’s tent is among his soldiers. Xerxes pitched his tent not only among, but above his soldiers, that he might look on them, when in fight, for their encouragement. So the Lord, who, as he "is round about his people": {Psa 125:2} so they are "round about the Lord." {Psa 76:12} "A people near unto him." {Psa 148:14} Yet not so near, but they must know, and keep their just distance; as here they pitched far off, about the tabernacle, a mile off, as is gathered from Jos 3:4. God, though he loves to be acquainted with men in the walks of their obedience, yet he takes state upon him in his ordinances, and will be trembled at in our addresses to his Majesty.
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 vv2, 5, 9, 10, 14, 17, 18, 31 By his own standard, or ensign, by that to…
By his own standard, or ensign, by that to which he is allotted by the following order. It is manifest that there were four great standards or ensigns, which here follow, distinguished by their colours or figures, or otherwise; also that there were other particular ensigns belonging to each of their father’s houses or families, as is here said.
Far off; partly out of reverence to God and his worship, and the portion allotted to it, and partly for caution, lest their vicinity to it might tempt them to make too near approaches to it. It is supposed they were at two thousand cubits distance from it, which was the space between the people and the ark, Jos 3:4, and it is not improbable, because the Levites encamped round about it between them and the tabernacle.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v3 We have here the particular distribution of the twelve…
We have here the particular distribution of the twelve tribes into four squadrons, three tribes in a squadron, one of which was to lead the other two. Observe, 1. God himself appointed them their place, to prevent strife and envy among them. Had they been left to determine precedency among themselves, they would have been in danger of quarrelling with one another (as the disciples who strove which should be greatest); each would have had a pretence to be first, or at least not to be last. Had it been left to Moses to determine, they would have quarrelled with him, and charged him with partiality; therefore God does it, who is himself the fountain and judge of honour, and in his appointment all must acquiesce. If God in his providence advance others above us, and abase us, we ought to be as well satisfied in his doing it in that way as if he did it, as this was done here, by a voice out of the tabernacle; and this consideration, that it appears to be the will of God it should be so, should effectually silence all envies and discontents. And as far as our place comes to be our choice our Saviour has given us a rule in Luk 14:8, Sit not down in the highest room; and another in Mat 20:27, He that will be chief, let him be your servant. Those that are most humble and most serviceable are really most honourable. 2. Every tribe had a captain, a prince, or commander-in-chief, whom God himself nominated, the same that had been appointed to number them, Num 1:5. Our being all the children of one Adam is so far from justifying the levellers, and taking away the distinction of place and honour, that even among the children of the same Abraham, the same Jacob, the same Judah, God himself appointed that one should be captain of all the rest. There are powers ordained of God, and those to whom honour and fear are due and must be paid. Some observe the significancy of the names of these princes, at least, in general, how much God was in the thoughts of those that gave them their names, for most of them have El, God, at one end or other of their names. Nethaneel, the gift of God; Eliab, my God a Father; Elizur, my God a rock; Shelumiel, God my peace; Eliasaph, God has added; Elishama, my God has heard: Gamaliel, God my reward; Pagiel, God has met me. By this it appears that the Israelites in Egypt did not quite forget the name of their God, but, when they wanted other memorials, preserved the remembrance of it in the names of their children, and therewith comforted themselves in their affliction. 3. Those tribes were placed together under the same standard that were nearest of kin to each other; Judah, Issachar, and Zebulun, were the three younger sons of Leah, and they were put together; and Issachar and Zebulun would not grudge to be under Judah, since they were his younger brethren. Reuben and Simeon would not have been content in their place. Therefore Reuben, Jacob's eldest son, is made chief of the next squadron; Simeon, no doubt, is willing to be under him, and Gad, the son of Zilpah, Leah's handmaid, is fitly added to them in Levi's room: Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel. Dan, the eldest son of Bilhah, is made a leading tribe, though the son of a concubine, that more abundant honour might be bestowed on that which lacked; and it was said, Dan should judge his people, and to him were added two younger sons of the handmaids. Thus unexceptionable was the order in which they were placed. 4. The tribe of Judah was in the first post of honour, encamped towards the rising sun, and in their marches led the van, not only because it was the most numerous tribe, but chiefly because from that tribe Christ was to come, who is the Lion of the tribe of Judah, and was to descend from the loins of him who was now nominated chief captain of that tribe. Nahshon is reckoned among the ancestors of Christ, Mat 1:4. So that, when he went before them, Christ himself went before them in effect, as their leader. Judah was the first of the twelve sons of Jacob that was blessed. Reuben, Simeon, and Levi, were censured by their dying father; he therefore being first in blessing, though not in birth, is put first, to teach children how to value the smiles of their godly parents and dread their frowns. 5. The tribes of Levi pitched closely about the tabernacle, within the rest of their tribes, Num 2:17. They must defend the sanctuary, and then the rest of the tribes must defend them. Thus, in the vision which John saw of the glory of heaven, between the elders and the throne were four living creatures full of eyes, Rev 4:6, Rev 4:8. Civil powers should protect the religious interests of a nation, and be a defence upon that glory. 6. The camp of Dan (and so that tribe is called long after their settlement in Canaan (Jdg 13:25), because celebrated for their military prowess), though posted in the left wing when they encamped, was ordered in their march to bring up the rear, Num 2:31. They were the most numerous, next to Judah, and therefore were ordered into a post which, next to the front, required the most strength, for as the strength is so shall the day be. Lastly, The children of Israel observed the orders given them, and did as the Lord commanded Moses, Num 2:34. They put themselves in the posts assigned them, without murmuring or disputing, and, as it was their safety, so it was their beauty; Balaam was charmed with the sight of it: How goodly are thy tents, O Jacob! Num 24:5. Thus the gospel church, called the camp of saints, ought to be compact according to the scripture model, every one knowing and keeping his place, and then all that wish well to the church rejoice, beholding their order, Col 2:5.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–31 Every man of the children of Israel shall pitch…
Every man of the children of Israel shall pitch by his own standard,.... Or banner, of which there were four, as appears from the following account, under each of which were placed three tribes; and so every man of each tribe was to pitch his tent in the tribe he belonged to, and by the standard under which his tribe was marshalled, and in the rank that he was placed:
with the ensigns of their father's house; which were either lesser standards or banners, somewhat different from the great standard or banner, which belonged to the camp consisting of three tribes, and which were peculiar to their several families and houses, and distinguished one from another, like flags in different regiments; or these were signs (f), as the word may be rendered, or marks in the standards or banners, which, distinguished one from another; so the Targum of Jonathan, the signs which were marked in their standards: but what they were is not easy to say; Aben Ezra observes, and Abendana from him, that their ancients were used to say, that there was in the standard of Reuben the form of a man, on account of the mandrakes, Gen 30:14; and in the standard of Judah the form of a lion, because Jacob compared him to one, Gen 49:9; and in the standard of Ephraim the form of an ox, from the sense of those words, the firstling of his bullock, Deu 33:17; and in the standard of Dan the form of an eagle, so that they might be like the cherubim the prophet Ezekiel saw, Eze 1:10, which is not very likely, such images and representations not being very agreeable, yea, even detestable to the people of the Jews in later times, and can hardly be thought to be in use with their early ancestors: others, as Jarchi, fancy that those standards were distinguished by their colours, as our flags or ensigns are; which, if they stopped here, would not be much amiss, but they go on and say, that each was according to the colour of his stone fixed in the breastplate, so that there were three colours in every flag or standard; thus, for instance, in the standard of Judah, which is the first, were the colours of the three precious stones, on which were the names of Judah, Issachar, and Reuben, namely, the emerald, sapphire, and diamond; and so in the rest of the standards; but others say, the letters of the names of the patriarchs, Abraham, Isaac, and Jacob, differently disposed of, were on those standards; but rather, one would think, the names of the three tribes under every standard were embroidered on them, which would sufficiently distinguish one from another, and direct where tribe was to pitch; but of those things there is no certainty:
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far off about the tabernacle of the congregation shall they pitch: a mile from it, according to Jarchi, or two thousand cubits, which is supposed to be a sabbath day's journey, Act 1:12; and this distance is gathered from Jos 3:4, and is not improbable.
(f) "in signis", Pagninus, Montanus; "sub signis", Tigurine version; "cum signis", Junius & Tremellius, Drusius; "apud signa", Piscator.
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 vv2, 3, 17, 18, 31 His own standard - It is manifest there were…
His own standard - It is manifest there were four great standards or ensigns, which here follow, distinguished by their colours or figures; also there were other particular ensigns belonging to each of their fathers houses or families. Far off - Partly out of reverence to God and his worship, and the portion, allotted to it, and partly for caution, lest their vicinity to it might tempt them to make too near approaches to it. It is supposed they Were at 2000 cubits distance from it, which was the space between the people and the ark; and it is not improbable, because the Levites encamped round about it, between them and the tabernacle. It is observable, those tribes were placed together, that were nearest of kin to each other. Judah, Issachar, and Zebulun were the three youngest sons of Leah, and Issachar and Zebulun would not grudge to be under Judah, their elder brother. Reuben and Simeon would not be content with their place. Therefore Reuben, Jacob's eldest son, is chief of the next squadron. Simeon doubtless is willing to be under him. And Gad, the son of Leah's handmaid, is fitly added to him, in Levi's room. Ephraim Manasseh, and Benjamin are all the posterity of Rachel. Daniel the eldest son of Bilhah leads the rest; to them are added the two younger sons of the handmaids. So much of the wisdom of God appears even in these smaller circumstances!
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v2 Verse 2. Every man-shall pitch by his own standard]…
Verse 2. Every man-shall pitch by his own standard] Commentators, critics, philosophers, and professional men, have taken a great deal of pains to illustrate this chapter by showing the best method of encampment for such a vast number of men, and the manner in which they conceive the Israelites formed their camp in the wilderness. As God gave them the plan, it was doubtless in every respect perfect; and fully answered the double purpose of convenience and security. Scheuchzer has entered into this subject with his usual ability, and in very considerable detail. Following the plan of Reyher, as in the preceding chapter, he endeavours to ascertain the precise order in which the several tribes were disposed; and as his work is both scarce and dear, the reader will not be displeased-to meet here with a translation of all that refers to the subject.
SCHEUCHZER'S DESCRIPTION AND PLAN OF THE ENCAMPMENTS
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OF THE ISRAELITES IN THE WILDERNESS
See graphic at end of chapter
"If we form a proper idea of God, of his essence and his attributes, we shall easily perceive that this infinite and supreme Being wills and executes what his Divine wisdom appoints; in a word, we shall see that he is the God of order. This order displays itself in the perfection, arrangement, and assemblage of all created beings; in the construction of the earth which we inhabit, where every thing is formed in order, number, weight, and measure; and in all bodies, great and small. It is certain that Noah's ark is a perfect model of naval architecture. The temple of Solomon, and that of Ezekiel were likewise masterpieces in their kind. But at present we are to consider the Divine arrangement of the Israelitish camp, and the manner in which it was formed.
"The Israelitish army was divided Into three principal divisions. The first, which was the least in extent, but the strongest and the most powerful, occupied the centre of the army: this was the throne of God, i. e., the TABERNACLE. The second, which was composed of the priests and Levites, surrounded the first. The third, and the farthest from the centre, took in all the other tribes of Israel, who were at least about a mile from the tabernacle. For it appears from Josephus, iii. 4, that the nearest approach they dared make to the ark, except during the time of worship, was a distance of 2,000 cubits. The reverence due to the Divine Majesty, the numerous army of the Israelites, composed of 600,000 soldiers, with their families, which made about 3,000,000 souls, naturally demanded a considerable extent of ground. We are not to imagine that all these families pitched their tents pellmell, without order, like beasts, or as the troops of Tartary, and the eastern armies; on the contrary, their camp was divided according to the most exact rules. And we cannot even doubt that their camp was laid out, and the place of every division and tribe exactly assigned by some engineers, or geometricians, before the army stopped to encamp, in order that every person might at once find his own quarter, and the road he ought to take to reach the other tents.
"Four divisions, which faced the four quarters of the heavens, each with his own ensign, formed the centre of the army. JUDAH was placed on the east, and under him he had Issachar and Zebulun; on the south was REUBEN, and under him Simeon and Gad: on the west was Ephraim, and under him Manasseh and Benjamin; finally, DAN was on the north, and he had under him Asher and Naphtali. It has been pretended by some that these four principal divisions were not alone distinguished by their ensigns, but that each particular tribe had likewise its standard or ensign. On this subject we might refer to the Talmudists, who have gone so far as to define the colours, and the figures or arms, of the very ensigns. They pretend that on that of JUDAH a lion was painted, with this inscription: 'Rise, Lord, let thine enemies be dispersed, and let those that hate thee flee before thee;' and they found this description of Judah's ensign in Ge 49:9. They give to ISSACHAR an ass, Ge 49:14; to ZEBULUN a ship, Ge 49:13; to REUBEN a river, Ge 49:4, (others give REUBEN the figure of a man;) to SIMEON a sword, Ge 49:5; to GAD a lion, De 33:20; to EPHRAIM a unicorn, De 33:17; an ox to MANASSEH, De 33:17; a wolf to BENJAMIN, Ge 49:27; and a serpent to DAN, Ge 49:17, though others give him an eagle. In short, they pretend that the ensign of ASHER was a handful of corn, Ge 49:20, and that of NAPHTALI a stag, Ge 49:21.
"To prove that the sums here are correctly added, we have but to join together the detached numbers, and see if they agree with the total. The text will furnish us with an example of this: there was in the quarter of: -
Judah
186,400
Nu 2:9
Reuben
151,450
Nu 2:16
Ephraim
108,100
Nu 2:24
Dan
157,600
Nu 2:31
"Among other things we must remark that rule of military tactics which requires that the advanced and rear guards should be stronger than the centre.
"In a well-regulated camp, cleanliness is considered indispensably necessary; this is particularly remarkable in the Israelitish army, where the most exact order was maintained. Hence every person who had any kind of disease, and those who were reputed unclean, were forbidden to enter it; Nu 5:2-3; De 23:10.
"Those who have the health of men, and of a whole army confided to them, are not ignorant that diseases may be easily produced by putrid exhalations from excrementitious matter; and that such matter will produce in camps pestilential fevers and dysenteries. For this reason, care should be always taken that offices, at a distance from the camp, be provided for the soldiers, and also that those who are sick should be separated from the others, and sent to hospitals to be properly treated.
"In military tactics we find two distinct wings spoken of; the right and the left. The Israelitish army not only had them on one side, as is customary, but on all their four sides. On the eastern side, the tribe of Issachar formed the right, that of Zebulun the left, and that of Judah the centre. On the south, Simeon formed the right wing, Gad the left, and Reuben the centre. Towards the west, Manasseh composed the right, Benjamin the left, and Ephraim the centre. And on the north, Asher was on the right wing, Naphtali on the left wing, and Dan in the centre. Notwithstanding this, however, the army was not in danger of being easily broken; for every tribe being numerous, they were supported by several ranks, in such a manner that the first being broken, the second was capable of making resistance; and if the second gave way, or shared the same fate as the first, it found itself supported by the third, and so on with the rest. The square form in which the Jewish army was ordinarily placed, was the very best for security and defence. The use and importance of the hollow square in military tactics is well known.
"For so large a multitude of people, and for so numerous an army, it was needful that all the necessary articles of life should be prepared beforehand, or be found ready to purchase. In these respects nothing was wanting to the Israelites. Their bread came down to them from heaven, and they had besides an abundance of every thing that could contribute to magnificence. If we may credit Josephus, they had amongst them public markets, and a variety of shops. Ant., i. iii. c. 12, sec. 5. The tabernacle being erected, it was placed in the midst of the camp, each of the three tribes stretching themselves on the wings, and leaving between them a sufficient space to pass.
"It was, says Josephus, like a well appointed market where every thing was ready for sale in due order, and all sorts of artificers kept their shops; so that this camp might be considered a movable city.
"In Ex 32:27 we likewise find that mention is made of the gates of the camp: 'Put every man his sword by his side, and go in and out from gate to gate throughout the camp.' From whence we may certainly conclude that if the camp had gates, the Israelites had also sentinels to guard them. If this be true, we may also believe that they were surrounded with entrenchments, or that at least their gates were defended by some fortifications. Sagittarius (de Jan. Vet., c. 18. § 10) pretends that the tabernacle was not only guarded by the Levites, but that there were likewise sentinels at the gates, and at the entrance of the Israelitish camps. See Clarke on Ex 32:27.
"If we examine and compare the camp of Israel with that of our most numerous armies, which in these days are composed of 100,000 or of 150,000 men, we cannot but consider it of vast extent. The Jews say it was twelve miles in circumference; this is not at all improbable, and consequently the front of each wing must be three miles in extent. But taking in the tents, the soldiers and their numerous families, the beasts of burden, the cattle, and the goods, it certainly must have formed a very considerable inclosure, much more than twelve miles. See Clarke on Ex 12:37, and "Ex 13:18". Reyher (Math. Mos., p. 568) assigns to the
Tribe of JUDAH,
A space of 298 2/5 cubits in breadth
and 250 in length
------
Which makes 74,600 square cubits.
"We must observe that we are here merely speaking of the ground which the soldiers of this tribe occupied whilst remaining close to each other in their ranks, and that in this computation there is but one cubit square allowed for each man; wherefore, if we take in the arrangement of the soldiers, the tents, the necessary spaces, the families, the beasts of burden, and the movables, a much larger extent of ground is requisite. All those circumstances do not come into Reyher's calculation. He continues thus: -
For the tribe of ISSACHAR,
217 3/5 cubits in breadth
250 in length
------
Total 54,400 square cubits.
For the tribe of GAD,
140 5/11 cubits in breadth
325 in length
------
Total 45,650 square cubits.
For the tribe of ZEBULUN,
229 3/4 cubits in breadth
250 in length
------
Total 57,400 square cubits.
For the tribe of EPHRAIM,
202 1/2 cubits in breadth
200 in length
------
Total 40,500 square cubits.
For the tribe of REUBEN,
143 1/5 cubits in breadth
325 in length
------
Total 46,500 square cubits.
For the tribe of MANASSEH,
161 cubits in breadth
200 in length
------
Total 32,200 square cubits.
For the tribe of SIMEON,
182 6/13 cubits in breadth
325 in length
------
Total 59,300 square cubits.
For the tribe of BENJAMIN,
177 cubits in breadth
200 in length
------
Total 35,400 square cubits.
For the tribe of DAN,
156 3/4 cubits in breadth
400 in length
------
Total 62,700 square cubits.
For the tribe of ASHER,
103 3/4 cubits in breadth
400 in length
------
Total 41,500 square cubits.
For the tribe of NAPHTALI,
133 1/2 cubits in breadth
400 in length
------
Total 53,400 square cubits.
"If we make the ichnography, or even the scenography, of the camp on this plan, in following it we must first, in the centre, form a parallelogram of 100 cubits long and 50 broad for the court of the tabernacle with an empty space all round of 50 cubits broad. We must then place the camp of the Levites in the following order: -
To the west, the Gershonites, Nu 3:22-23.
Breadth 30 cubits
Length 250 cubits
-----
Total 7,500
To the south, the Kohathites, Nu 3:28-:29.
Breadth 86 cubits
Length 100 cubits
-----
Total 8,600
To the north, the Merarites, Nu 3:34-35.
Breadth 62 cubits
Length 100 cubits
-----
Total 6,200
"On the east we must place tents for Moses, Aaron, and his sons, Nu 3:38.
"At the place where the camp of the Levites ends, a space must be left of 2,000 square cubits, after which we must take the dimensions of the camp of the twelve tribes.
"This plan is in the main well imagined, but it does not afford an ichnography of sufficient extent. To come more accurately to a proper understanding of this subject, I shall examine the rules that are now in use for encampments, and compare them afterward with what is laid down in the Holy Scriptures, in order that we may hereby form to ourselves an idea of the camp of God, the grandeur and perfection of which surpassed every thing of the kind ever seen. I shall now mention what I am about to propose as the foundation upon which I shall proceed.
"In Ex 18:21, De 1:15, we find the advice given by Jethro to Moses respecting political government and military discipline: 'Thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.' [See the note on "Ex 18:21".] We may very well compare these tribunes, or rather these chiliarchs, to our colonels, the centurions or hecatontarchs to commanders or captains, the quinquagenaries or pentecontarchs to lieutenants, and the decurions or decarchs to our sergeants. These chiefs, whether they were named magistrates or officers, were each drawn from his own particular tribe, so that it was not permitted to place over one tribe an officer taken from another. Whatever matter the decarchs could not decide upon or terminate, went to the pentecontarchs, and from thence by degrees to the hecatontarchs, to the chiliarchs, to Moses, and at length to GOD himself, the sovereign head of the army. If we divide the whole army (such as it was at its departure from Egypt) by the numbers already laid down, we shall find 600 chiliarchs, 6,000 hecatontarchs, 12,000 pentecontarchs, 60,000 decarchs, which in all make 78,600 officers. Josephus regulates the number of them still more exactly by saying that there were chiefs set over 10,000, 1,000, 500, 50, 30, 20, and 10. We find this regulation in Ant. Jud., b. iii., c. 4: 'Take a review of the army, and appoint chosen rulers over tens of thousands, and then over thousands, then divide them into five hundreds, and again into hundreds, and into fifties, and set rulers over each of them who may distinguish them into thirties, and keep them in order; and at last number them by twenties and by tens, and let there be one commander over each number, to be denominated from the number of those over whom they are rulers.'
"We ought not to pass over in silence this division by tens, for twice 10 make 20, three times 10, 30, five times 10, 50, ten times 10, 100, ten times 50, 500, ten times 1,000, 10,000. It was in this manner, as is pretended, that Cangu, the first of the great Khams, (as he is called,) and after him Tamerlane, drew out an army, i. e., by 10, 100, 1,000, 10,000, mentioned in Alhazen, c. v. Probably these Tartars borrowed from the very Hebrews themselves this manner of laying out a camp. At all events it is certain that nothing more ancient of the kind can be found than that mentioned in the books of Moses. To distinguish it from that of the Greeks and Romans we may with justice call it the Hebrew castrametation, or, if we judge it more proper, the Divine castrametation, and consequently the most perfect of all. For although Moses places the pentecontarchs in the middle, between the hecatontarchs and the decarchs, i. e., 50 between 100 and 10; and although Josephus afterward places 1,000 between 500 and 10,000, and 30 and 20 between 10 and 50, this does not at all derange the progression by tens, which Is the foundation of arithmetic. These subaltern officers were equally useful and necessary, as we now see that their number, far from creating confusion, helps maintain order, and that the more there are of them the better is order preserved. According to the modern method of carrying on war, the next in rank to the generals of the army (who have the supreme command) are field marshals and brigadiers, who command 5,000 men.
There are then between the chiliarchs or colonels and the hecatontarchs or captains, lieutenant-colonels; and between the hecatontarchs and the decarchs, lieutenant-captains; and these have under them lieutenants and ensigns.
"It is certain that this method of distributing an army by tens, and of encamping, which is very concise, has far greater advantages even with respect to expense than the very best plans of the Greeks, Romans, or any other ancient nation. On this subject we have the testimony of Simon Steven, Castrametat. c. 1, art. 1, and c. 4. art. 3, Oper. Math., p. 574 and 596, c. According to this arrangement each soldier, or if more proper, each father of a family, being thus placed by ten and ten in a straight line one after the other, might very easily name themselves first, second, c. Each troop in like manner might be distinguished by its ensigns, that of 100 might have them small, that of 1,000 larger, and that of 10,000 still larger. Every officer, from the lowest subaltern to the general officers of the camp, and even to the generalissimos themselves, had only an easy inspection of ten men each the decarch had the inspection of 10 soldiers, the hecatontarch of 10 decarchs, and the chiliarch of 10 hecatontarchs. After the chiliarchs, which in no troop can amount to ten, there is the chief or head of each tribe. Each then exactly fulfilling the duty assigned him, we may suppose every thing to be in good order, even were the camp larger and more numerous. The same may be said respecting the contentions that might arise among the soldiers, as well as every thing relative to the general duty of the officers, as to the labours they were to undertake, whether for striking their tents for works of fortification or for making entrenchments. This arrangement might be easily retained in the memory, or a general list be kept of the names of both officers and soldiers to distribute to them their pay, and to keep exact accounts.
"It was possible in one moment to know the number of those who were either wanting or were out of their ranks, and to avoid this disorder in future by obliging each man to attend to his duty and keep in his rank. If by chance it happened that any one man wished to desert or had escaped, it was easy to notice him and inflict on him the punishment he merited. The ensigns being distinguished by their marks, and the company being known, it was easy to find any soldier whatever.
"The armies themselves might have certain marks to distinguish them, and by that means they might at once ascertain the person in question for example: 8. 2. 7. 3. might signify the eighth soldier or father of a family, of the second rank, of the seventh company, in the third chiliad; 7. 3. 5. the halberdier of the decurion or sergeant of the seventh line, in the third company, of the fifth chiliad or thousand; 5. 8. the hecatontarchs or captains of the fifth company, in the eighth chiliad; 7. the chiliarchs or colonels of the seventh rank; 0. finally, the general of the whole army. Farther, by the same means the loss or misplacing of their arms might be prevented. Again, the soldiers might in a very short time be instructed and formed to the exercise of arms, each decad having its sergeant for its master; and the chariots or other carriages might easily be divided amongst several, 10 under the decurion, 100 under the hecatontarch; and by thus following the above method, every thing might be kept in good order.
A PLAN OF THE WHOLE ISRAELITISH CAMP
See graphic at end of chapter
"We shall finally, in one plate, represent the whole camp of the Israelites, in that order which appears the most proper. For this purpose we must extract the square roots of the preceding spaces, in order that we may be able to assign to each tribe square areas, or rectangular parallelograms. I therefore find for
Reuben
3049 square cubits.
Simeon
3443
The Gershonites
1224
The Kohathites
1311
The Merarites
1113
Judah
3862
Issachar
3298
Zebulun
3388
Gad
3019
Ahser
2880
Manasseh
2537
Ephraim
2846
Benjamin
2660
Dan
3541
Naphtali
3268
"The tabernacle, which was 100 cubits long and 50 broad, I place in the centre of the camp, at the distance of 840 feet from the camp of the Levites, which is placed exactly in the same manner as described in the sacred writings. I find therefore that the whole space of the camp is 259,600,000 feet. Now, according to the manner we have just divided the camp for each tribe, the sum total being 125,210,000, it follows that the space between the tents contained 134,390,000. If, with Eisenschmid, we estimate the Roman mile at 766 French fathoms and two feet, (consequently 21,141,604 square feet to a Roman square mile,) the Israelitish camp will contain a little more than 12 such square miles."
The reader will have the goodness to observe that the preceding observations, as well as the following plate or diagram, which was made by Scheuchzer on the exactest proportions, could not be accurately copied here without an engraved plate; and after all, the common reader could have profited no more by the plate than he can by the diagram. It is not even hoped that disquisitions of this kind can give any thing more than a general idea how the thing probably was; for to pretend to minute exactness, in such cases, would be absurd. The sacred text informs us that such and such tribes occupied the east, such the west, c., c. but how they were arranged individually we cannot pretend absolutely to say. Scheuchzer's plan is such as we may suppose judgment and skill would lay down but still it is very probable that the plan of the Israelites' castrametation was more perfect than any thing we can well imagine; for as it was the plan which probably God himself laid down, it must be in every respect what it ought to be, for the comfort and safety of this numerous multitude.
As there are some differences between the mode of distributing the command of a large army among the British, and that used on the continent, which is followed by Scheuchzer, I shall lay down the descending scale of British commanders, which some may think applies better to the preceding arrangement of the Israelitish army than the other.
The command of a large army in the British service is thus divided: -
1. The Commander-in-chief.
2. Lieutenant-generals, who command divisions of the army: (these divisions consist of 2 or 3 brigades each, which, on an average, amount to 5,000 men.)
3. Major-generals, who command brigades: (these brigades consist of from 2 to 3,000 men [2,500 is perhaps the average] according to the strength of the respective regiments of which the brigade is composed.)
4. Colonels in the army, or lieutenant-colonels, who command single regiments; they are assisted in the command of these regiments by the majors of the regiments. [I mention the major, that there may be no break in the descending scale of gradation of ranks, as in the event of the absence of the above two officers, he is the next in command.]
5. Captains who command companies: these companies (on the war establishment) consist of 100 men each, and there are 10 companies in every regiment, consequently a colonel, or lieutenant-colonel, commands 1,000 men.
6. Lieutenants, of which there are 2 to every company.
7. Ensign; 1 to each company.
* 6 & 7 - Subaltern officers having no command, but assisting the captain.
1. Commander-in-chief.
2. Lieutenant-generals commanding divisions 5,000 each.
3. Major-generals, brigades 2,500.
* 1 - 3 - These are called general officers.
4. Colonels, lieutenant-colonels, and majors; 3 officers belonging to each regiment in the service, and are solely employed in the disciplining and commanding the men; these are mounted on horseback, and termed field-officers.
5. 1 Captain
6. 2 Lieutenants
7. 1 Ensign
* 5 - 7 - to each company.
Ascending scale of ranks which every officer must pass through.
Ensign |
Lieutenant |
Captain | to every regiment.
Major |
Lieutenant-colonel |
Colonel |
Major-general, brigade-commander.
Lieutenant-general, division-commander.
General-in-chief, who commands the whole army.
Though I particularly refer the reader to the above diagram of the Israelitish camp, taken from Scheuchzer’s plate, which I have thought necessary to be subjoined to his description, yet I think it also proper to introduce that on the following page, as it gives a general and tolerably correct idea of this immense camp, in the description of which the inspired writer has been so very particular; but still I must say these things are to be considered as PROBABLE, not as absolutely certain; as comprising a general view of what may be supposed probable, likely, and practicable.
The whole may be said to consist of three camps, viz.,
1. The camp of the Lord;
2. The camp of the Levites; and ,
3. The people.
These in the grand camp in the wilderness, corresponded with the holy of holies, the holy place, and the outward court of the Temple at Jerusalem. See Ainsworth.
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 vv2, 3, 17, 18, 31 Num 2:2. His own standard — It is manifest…
Num 2:2. His own standard — It is manifest there were four great standards or ensigns, which here follow, distinguished by their colours or figures; also there were other particular ensigns belonging to each of their fathers’ houses or families. Far off — Partly out of reverence to God and his worship, and the portion allotted to it, and partly for caution, lest their vicinity to it might tempt them to make too near approaches to it. It is supposed they were at two thousand cubits distance from it, which was the space between the people and the ark; and it is not improbable, because the Levites encamped round about it, between them and the tabernacle. It is observable, those tribes were placed together, that were nearest of kin to each other. Judah, Issachar, and Zebulun were the three youngest sons of Leah, and Issachar and Zebulun would not grudge to be under Judah, their elder brother. Reuben and Simeon would not be content with their place. Therefore Reuben, Jacob’s eldest son, is chief of the next squadron.
Simeon doubtless is willing to be under him. And Gad, the son of Leah’s handmaid, is fitly added to him, in Levi’s room. Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel. Dan, the eldest son of Bilhah, leads the rest; to them are added the two younger sons of the handmaids. So much of the wisdom of God appears even in these smaller circumstances!
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 vv2–3 standard ... ensign - The “standard” marked the division,…
standard ... ensign - The “standard” marked the division, or camp (cf. Num 1:9, Num 1:16, Num 1:24, Num 1:31); the “ensign” the family. There would thus be four “standards” only, one for each “camp” of three tribes. The “standard” was probably a solid figure or emblem mounted on a pole, such as the Egyptians used. Tradition appropriates the four cherubic forms (Eze 1:5-12; Rev 4:7 ff), the lion, man, ox, and eagle, to the camps of Judah, Reuben, Ephraim, and Dan respectively; and this, as to the first, has a certain support from Gen 49:9 (compare Rev 5:5), and as to the third, from Deu 33:17.
Far off - See the margin, over against; i. e. facing the tabernacle on every side. The distance was perhaps 2,000 cubits or rather more than 14 mile: compare Jos 3:4.
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 vv2, 9, 17, 23, 24 By, &c. Hebrew, "by his own standard, in the…
By, &c. Hebrew, "by his own standard, in the ensigns of their father’s house, far off, about," &c. Perhaps a general standard, belonging to the chief tribe, was set up for each of the four great bodies; while the two inferior tribes had their peculiar ensign, as well as the different companies. It is supposed, that these standards were distinguished either by their colour, or by the representation of some animals. Jonathan says, each of the great standards, made of silk, were of three colours, similar to those precious stones, on which the names of the patriarchs were engraven on the rational; and also exhibited the figure or emblem of the principal tribe, with some text of Scripture, and the names of the three tribes. Thus the tribe of Juda, with those of Issachar and Zabulon, occupying the space of 4000 paces, had a lion’s whelp on their standard, with this inscription, Let God arise, and his enemies be put to fight; Juda, Issachar, Zabulon. The tribes of Ruben, Simeon, and Gad, bore the figure of a stag, Hear, O Israel, the Lord thy God is one God. The standard of Ephraim, Manasses, and Benjamin, had a child embroidered, The cloud also of the Lord was over them by day, when they marched. Some give to the tribes of Dan, Aser, and Nephtali, the figure of a basilisk; others, that of an eagle; with these words, Return, O Lord, and dwell with thy glory in the midst of the host of Israel. See chap. x. 34-36., and Deuteronomy vi. 4. Some imagine that the standard of Juda was green, with a lion’s whelp embroidered upon it; Ruben’s red, with the head of a man. That of Ephraim, yellowish, the colour of the chrysolite, and represented an ox, or a calf’s head. The standard of Dan had a mixture of white and red, like the jasper, with an eagle grasping a serpent in its talons; all in allusion to various passages of Scripture, and to the cherubim of Ezechiel. We cannot, however, vouch for the accuracy of these Rabinnical accounts. The custom of bearing the figures of animals on armour and standards, is very ancient. Anubis and Macedo had a dog and a wolf engraven on their arms, when they accompanied their father Osiris. (Diodorus ii. 2. The heroes at Troy had similar emblems on their bucklers. (Pliny, [Natural History?] xxxv. 3.) Others adorned their helmets with them. Hence some derive the custom of armour-hearing. --- Covenant, at the distance of 2000 cubits, as at the passage of the Jordan, Josue iii. 4. The tabernacle in the middle formed the camp of the Lord, the Levites were round it; the third camp was for the army, (Calmet) occupying a large square. The nearest soldiers were a mile distant from the centre.
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 vv3, 5, 7, 10 on the east side toward the rising of the…
on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies--Judah, placed at the head of a camp composed of three tribes rallying under its standard, was said to have combined the united colors in the high priest's breastplate, but called by the name of Judah. They were appointed to occupy the east side and to take the lead in the march, which, for the most part, was in an easterly direction.
Nahshon--or Naasson (Mat 1:4; Luk 3:32-33).
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shall be captain--It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes--a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or "prince."
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 vv2, 3, 4, 5, 9, 10, 17, 18, 25 2. Every man… standard — See Num_1:52, note.
2. Every man… standard — See Num_1:52, note.
Ensign — There were banners for the subdivisions of the tribes as well as for the tribe. It would be difficult for every man to see the tribal ensign, hence smaller groups were marked by their own banners. How the ensign (Hebrews, oth) differs from the standard (Hebrews, degel) we know not. It was probably smaller. “As the Israelites were commanded to encamp, ‘each by his own standard, with the ensign of their father’s house,’ the direction has been considered as implying that they possessed three varieties — 1,) the great tribal standards; 2,) the ensigns of the subdivisions; 3,) those of families or houses.” — JAMIESON.
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Far off — Rather, opposite to the tabernacle on all sides, thus making a hollow square, with the sacred tent in the centre.
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 vv2, 3, 5, 17 2. Each tribe has a (?) standard; and each…
2. Each tribe has a (?) standard; and each family has an ensign, or more strictly a sign, which may imply any kind of mark, such as a pole or spear or other object. Doughty (Arabia Deserta, i. 221) describes a Bedawin chief as striking his lance into the ground as a sign round which his people encamped. The meaning of the word deghel, rendered ‘standard,’ is doubtful. It perhaps denotes something looked at or conspicuous (cf. Son_5:10, R.V. ‘chiefest’); and an Assyr. root formed of the same consonants has that meaning. And hence might be derived ‘banner’ (Son_2:4)1 [Note: The verb in Psa_20:6 [Eng. 5] cannot be safely used as evidence; many think that the passage is corrupt.] . In the present passage some would render it ‘company’ or ‘battalion,’ and so in Num_2:3; Num_2:10; Num_2:18; Num_2:25. This would certainly be more suitable in Num_2:3, where the literal rendering of the Heb. is ‘those that pitch … shall be the deghel of the camp of Judah,’ and it is supported by the LXX. (τάγμα), Syriac, and Targum. If this is right, deghel is used with a secondary meaning. Cf. the words maṭṭeh and shçbheṭ, each of which can denote both a ‘staff’ and a ‘tribe.’ Cf. also the Lat. vexillum, a ‘standard’ (Tac. Hist. i. 32) and a ‘company’ belonging to a vexillum (id. i. 70).
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.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 5, 9, 14, 17, 24, 25 Shall pitch by his own standard. We are not…
Shall pitch by his own standard. We are not told how they had pitched hitherto; the tribal and family order now enforced was the natural order, but in the absence of precise directions would sometimes be departed from. With the ensign. Rather, "ensigns" (othoth in the plural). Each tribe, it would seem (see verse 31), had its standard (degel), and each family in the tribe its ensign (oth). Far off. Rather, "over against," i.e., facing the tabernacle, with a certain space (perhaps 2000 cubits, Jos_3:4) between.
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 vv3, 17 The camp of Judah.
Num_2:3-4
The camp of Judah.
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The encampment of Judah
I. The tribe. Judah signifies praise. Now will I praise the Lord, said his mother Leah at his birth (Gen_29:35). Thus is the spiritual Judah established and made a praise in the earth (Isa_62:7), to the glory of God of whom it is born and made. This whole family in heaven and earth is named and appointed to be a continual praise to the glory of the omnipotent grace of Jehovah. Kings and priests as they all are, is not each a brand plucked out of the fire? (Zec_3:2).
II. Their encampment. Judah shall encamp. But in what form and order? Upon this we have only to say, with respect to the spiritual Judah, that the mystical Cross of their great High Priest embodies itself in all their stations and movements, gives shape to all their hopes and expectations, directs and regulates their prayers, praises, and exertions. Whatever they attempt or whatever they enjoy is conformed to the Cross.
III. The direction in which the camp is situated. Judah shall encamp toward the sun-rising. Such too is the cheerful situation of the beloved people; they have the evening behind them, and the morning in their eye. All are looking towards the rising day, towards the Day-star from on high.
IV. Judahs encampment toward the sun-rising was to be with his banner. Banners gave the signal for the people to march; they were painted upon hills and eminences, that they might be seen at a distance, and straightway the hosts marched towards and gathered round them. So it is with our banner of the Cross. It is a magnet of irresistible attraction. Wherever it is lifted up, there is a movement, an excitement, a stir, and the elect of God gather around it with exultation or with weeping.
V. Judahs host. How astonished should we be, what mingled terror and great joy would surprise us, if suddenly those covering angel-hosts, which encompass the spiritual Israel, were to burst the veil which renders them invisible to mortal eyes, and come forth at once into full view! Some in this world have been favoured to behold a portion of those invisible squadrons which always attend the children of God. Judahs host is the heavenly band of watchers, who are sent forth to minister to the safety and welfare of those who shall be heirs of salvation.
VI. The name of Judahs captain is Nahshon, son of Amminadab. This name truly belongs to the Prince of the host, the Captain of our salvation. Nahshon signifies experience; and who is so experienced in conflict as He who was made perfect in sufferings, and having spoiled principalities and powers, overcame death, and opened to us the gate of everlasting life! Who is so experienced a captain as He, whose unslumbering pastoral care has been exercised for ages in behalf of His people! Who is so experienced in the tumult and alarm of war as He, against whom the infatuated and cold-hearted world have been bearing arms day and night for so many centuries I And who is so accustomed to triumph as He, who is making all such enemies His footstool and everywhere abides last upon the field! Appropriate therefore to Him is the name of Nahshon. He is also as truly in character the son of Amminadab. For this name, which signifies My people are a willing gift, directs our thoughts first to God the Father, as freely giving to Christ all who will ever come unto Him, and as making them also willing in the day of His power. (F. W. Krummacher, D. D.)
Aspects of honour
I. Honour wisely conferred.
II. Honour in relation with duty and responsibility.
III. Honour as connected with parental influence,
IV. Honour as related to future greatness.
Jacob had predicted that Judah should be the ruling tribe; he promised to Judah a kingdom and sovereignty. Ages more were to pass away before the prediction was fulfilled; but the honour now conferred on the tribe would encourage faith in its predicted destiny. Its natural tendency would be to stimulate them to--
1. Believe in their destiny.
2. Work for their destiny.
3. Wait for their destiny.
Let every privilege conferred upon us increase our assurance of the splendid honours which await us hereafter. (W. Jones)
.
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 vv3, 5, 7, 9, 10, 12, 14, 16, 17, 18, 20, 22, 24, 25, 27, 29, 31 under their standard
under their standard
The "standards" were four larger groups that the tribes were divided into. Each standard was commanded to camp together, and was represented by a banner. See how you translated "standards" in Numbers 2:2.
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Nahshon son of Amminadab
See how you translated this man's name in Numbers 1:7.
74,600
"seventy-four thousand six hundred" (See: Numbers)
translationWords
Judah
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 vv2, 3, 10, 18, 25 2:2 Each area of the Hebrew camp was identified…
2:2 Each area of the Hebrew camp was identified by family banners, which were probably flags or streamers (1:52). The use of such tribal symbols or battle flags finds an analogy in modern bedouin life, where the divisions of tribe, clan, and family have long held great importance. • The tribes camped around the sanctuary at a safe distance (cp. Josh 3:4) that respected the gap between God’s holiness and the non-Levitical tribes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.