NUMBERS. - A literal translation of the Greek *’Αριθμόν*, in the sense of “censuses,” by which the translator of the Septuagint titled the 4th book of the Pentateuch, on account of the characteristic censuses with which it begins (Num. 1:1–4:26). Taken as a whole, it is a book of historical character, which follows the narratives of Exodus (q.v.), and, with some connections provided by Deuteronomy, continues into Joshua; it also contains some laws similar to those of Leviticus.
Its content is essentially narrative. The first part unfolds at Sinai (20 days): a military census of the people (chs. 1–2) and of the Levites (chs. 3–4); various laws, including that of the Nazirite (chs. 5–6); final events before departure: gifts to the sanctuary, consecration of the Levites, celebration of the second Passover, signals for marching (chs. 7–10:10). This is followed by the journey through the desert (38 years), divided as follows: the route from Sinai to Kadesh: murmuring of the people, the quails, the leprosy of Miriam, sister of Moses (chs. 10:11–12:16); stay at Kadesh: mission of the spies, various laws, rebellion of Korah, Dathan, and Abiram, relations between priests and Levites, the waters of Meribah (chs. 13–20:13); journey to the Jordan: negotiations with the Edomites, death of Aaron, the bronze serpent, conquests in Transjordan (chs. 20:14–21:35). Finally, there is the stay in view of the Jordan (ca. 5 months): contacts with local populations, the episode of Balaam, idolatrous and obscene practices at Baal-peor, military actions, division of Transjordan; interspersed with the narrative are many legislative passages on inheritance, festivals, vows, etc.; finally, general provisions for the occupation and division of Palestine (chs. 22–36).
Among the books of the Pentateuch, it is the one that most clearly shows the aspect of a collection of various documents, juxtaposed rather than organically fused: census tables (at the beginning and in ch. 26), narratives, laws offer an ensemble of pieces that individually have an episodic character. It is truly with the word “episodes,” rather than “narratives,” that one can characterize the historical part: of the 38 years at Kadesh, few events are recorded (such as the two rebellions: ch. 14, for discouragement in the face of the difficulties of occupying Canaan; ch. 20, for lack of water), in which one can recognize scant traces of what actually happened and which, from vague hints in other sources of information, must perhaps be understood as a vast movement of rebellions against Moses, the dissolution of unity into many autocratic groups that dispersed, and at the same time an actual abandonment of religious commitments (Josh. 5:4–7; Amos 5:25–26; Acts 7:42–43; Talmud Yerushalmi, Ta’anith 3:4), an apostasy.
It is noteworthy that the documents fail precisely regarding the period in which the dispersion befell the Mosaic work: other concerns occupied the Leader in gathering memories, and the void was later filled with a few sad recollections. Among these is the memory of the sin of unbelief of the leader himself (at Meribah, ch. 20).
To this observation must be joined that of the evident
belonging to the Mosaic age of not a few features, demonstrated by internal characteristics: P. Heinisch (q.V. bibliography, p. 9) includes among these most of the “official documents” (the censuses, chs. 1 and 26; marching and encampment directives, ch. 2; provisions for the Levites, chs. 3–4; the “blessing,” 6:22–27, etc.), of the laws (such as those typical of Nazirites, the consecration of the Levites, etc.) and of the narratives (especially of war, such as that with the Midianites, ch. 31), among which a quite special place is occupied by the chapters dedicated to the episode of Balaam (chs. 22–24). In this episode, the oracles of the famous diviner are transmitted textually: texts of unique literary importance for their content and remote antiquity. But in other points as well, the book reports ancient poetic fragments, of popular songs (21), once with a citation of an already existing collection, the “Book of the Wars of the Lord” (21:14), another time with reference to the “poets” (21:27), which confirm Israel’s care from its earliest times to have its own written literary heritage.
When and how the present book was composed is a problem that falls within the more general one concerning the entire Pentateuch (q.v.). Even this book shows here and there later additions and revisions, especially in dates and in particular historical, geographical, and archaeological clarifications. Once a law is explicitly given as promulgated by the high priest Eleazar, successor to Aaron after his death, who, however, presents it as “a law which the Lord prescribed to Moses” (Num. 31:21–24).
The book of Numbers, besides being historically and literarily unique, is as a narrative whole one of the most evocative in the entire Bible: the East is represented in its immediacy, with its deserts, its invitations to adventure, its concerns (water), its snares (snakes, the natives), its unexpected resources (quails, manna). The Israelite and Mosaic drama then reaches its climax in that mysterious period at Kadesh, which stands at the center of the book and to which the resumption, the enthusiastic march, which dark powers (Balaam) cannot halt, and the glorious epilogue continually renew interest.
The religious significance of the book is generally entrusted to this emphasis on the Lord’s merciful and provident goodness toward His faithful, though so unworthy of His predilection; but other teachings are discerned in particular episodes that mark God’s intervention (1 Cor. 10:1–11; Heb. 3:12–19; John 3:14–15), and above all in the messianic prophecy of the “star from Jacob… scepter from Israel” (24:17), which the alien seer uttered inspired by God.