NUMBERS. - Literal translation of the Greek Ἀριθμοί, in the sense of "censuses," with which the translator of the Septuagint entitled the 4th book of the Pentateuch, on account of the characteristic censuses with which it begins (Num. 1:1-4:26). On the whole it is a book of a historical character, which follows the narratives of Exodus (v.), and, with certain connections offered by Deuteronomy, continues into Joshua; moreover it contains certain laws similar to those of Leviticus.
The content is also essentially narrative. The first part takes place at Sinai (20 days): military census of the people (chaps. 1-2) and of the Levites (3-4); various laws, among them that of the Nazirite vow (5-6); final events before the departure: gifts to the sanctuary, consecration of the Levites, celebration of the second Passover, signals for the march (7-10:10). Then follows the journey in the desert (38 years), distinguished as follows: the route from Sinai to Kadesh: the murmuring of the people, the quail, the leprosy of Miriam, sister of Moses (10:11-12:16); the stay at Kadesh: the mission of the spies, various laws, the sedition of Korah, Dathan and Abiram, relations between priests and Levites, the waters of Meribah (13-20:13); the journey to the Jordan: negotiations with the Edomites, death of Aaron, the bronze serpent, conquests in Transjordan (20:14-21:35). Finally there is the stay in view of the Jordan (about 5 months): contacts with the local populations, the episode of Balaam, idolatrous and obscene practices at Baal-peor, acts of war, division of Transjordan; intermingled with the narrative are many legislative passages on inheritance, feasts, vows, etc.; finally general provisions for the occupation and division of Palestine (22-36).
It is among the books of the Pentateuch the one that most shows the appearance of a collection of various documents, placed side by side, rather than organically fused: census tables (at the beginning and in chap. 26), narratives, laws offer a body of pieces that individually have an episodic character. It is truly with the word "episodes," rather than "narratives," that the historical part can be characterized: of the 38 years at Kadesh few facts are given (such as the two seditions: chap. 14, on account of discouragement in the face of the difficulties of occupying Canaan; chap. 20, on account of lack of water), in which are to be recognized scanty indications of what truly happened and which, from vague hints in other sources of information, must perhaps be understood as a vast movement of rebellion against Moses, a breaking up of unity into many autonomous groups that went off and dispersed, and together an effective 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 with regard to the period in which the dispersion fell upon the Mosaic work: other concerns than the collection of memories kept the Leader occupied; and the void will have been filled later with a few sad recollections. Among others, that of the sin of unbelief of the leader himself (at Meribah, chap. 20).
To this observation must be joined that of the evident belonging to the Mosaic age of not a few passages, demonstrated by internal characteristics: P. Heinisch (v. bibl., p. 9) places among these the majority of the "official documents" (the censuses, chaps. 1 and 26; the directives for marching and encampment, chap. 2; the provisions for the Levites, chaps. 3-4; the "blessing," 6:22-27, etc.), of the laws (such as those typical of the Nazirites, of the consecration of the Levites, etc.) and of the narratives (especially of war, such as that with the Midianites, chap. 31), among which a wholly special place is occupied by the chapters dedicated to the episode of Balaam (22-24). In this episode are handed down verbatim the oracles of the famous diviner: texts of a literary importance unique for their content and their remote antiquity. But also in other passages 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 Yahweh" (21:14), another time with a reference to the "poets" (21:27), which confirm Israel's care from its very beginnings to have its own written literary heritage.
When and in what manner the present book was composed is a problem that falls within the more general one concerning the whole Pentateuch (v.). The present book too shows here and there later additions and retouchings, especially in the dates and in particular historical, geographical, archaeological clarifications. Once a law is explicitly given as promulgated by the high priest Eleazar, who succeeded Aaron after his death, who however presents it as "the law that Yahweh prescribed to Moses" (Num. 31:21-24).
The book of N., besides being historically and literarily singular, is as a narrative whole one of the most evocative in the entire Bible: there the East is represented in its immediacy, with its deserts, its invitations to adventure, its concerns (water), its snares (serpents, natives), its unexpected resources (the quail, the raid). The Israelite and Mosaic drama then has its catastrophe in that mysterious period of Kadesh, which stands at the center of the book and to which ever new interest is brought by the resumption, the enthusiastic march, which the dark powers (Balaam) cannot halt, the glorious epilogue.
The religious meaning of the book is in general entrusted to this emphasis on the merciful and provident goodness of the Lord toward his faithful, though so little worthy of his predilection, but other teachings are gathered in particular episodes that mark the intervention of God (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 foreign soothsayer uttered inspired by God.
Bibliography8 works
Giovanni Rinaldi