NUMERI. – Literal translation of the Greek Ἀριθμοί, in the sense of “censuses,” by which the translator of the Septuagint entitled the fourth 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 a historical character, which follows the narratives of Exodus (v.), and, with certain links supplied by Deuteronomy, continues into Giusù; it also contains some laws similar to those of Leviticus.
Its content is likewise essentially narrative. The first part takes place at Sinai (20 days): the military census of the people (chaps. 1–2) and of the Levites (3–4); various laws, including that of the naziriteship (5–6); the final events before departure: gifts to the sanctuary, the consecration of the Levites, the celebration of the second Passover, signals for marching (7–10, 10). This is followed by the journey through the desert (38 years), divided as follows: the route from Sinai to Cades: the people’s murmuring, the quails, the leprosy of Maria, sister of Moses (10, 11–12, 16); the stay at Cades: the mission of the scouts, various laws, the sedition of Core, Datan, and Abiron, relations between priests and Levites, the waters of Meriba (13–20, 13); the journey to the Jordan: negotiations with the Edomites, the death of Aaron, the bronze serpent, conquests in Transjordan (20, 14–21, 35). Finally, there is the encampment in sight of the Jordan (approximately 5 months): contacts with the local populations, the episode of Balsam, idolatrous and obscene practices at Beelphegor, military actions, the division of Transjordan; interspersed with the narrative are many legislative passages concerning inheritance, feasts, vows, etc.; finally, general provisions for the occupation and division of Palestine (22–36).
Among the books of the Pentateuch, this is the one that most clearly displays the character of a collection of various documents, placed alongside one another rather than organically fused: census tables (at the beginning and in chap. 26), narratives, and laws offer an ensemble of pieces that individually have an episodic character. It is truly with the word “episodes,” rather than “narratives,” that the historical portion can be characterized: of the 38 years at Cades, few events are given (such as the two seditions: chap. 14, caused by discouragement in the face of the difficulties of occupying Canaan; chap. 20, caused by lack of water). In these we must recognize scant indications of what actually happened; and from vague references in other sources of information, it must perhaps be understood as a vast movement of rebellion against Moses, the disintegration of unity into many autonomous groups that dispersed, and at the same time an effective abandonment of religious commitments (Ios. 5, 4–7; Am. 5, 25–26; Act. 7, 42–43; Talmud Geros., Ta'anith 3, 4), an apostasy.
It is noteworthy that the documents become scarce precisely with regard to the period in which dispersion overtook the Mosaic work: other concerns than the collection of memories occupied the Head; and the void was probably filled later with a few sorrowful recollections. Among these was the sin of unbelief of the leader himself (at Meriba, chap. 20).
To this observation must be added that of the evident
belonging to the Mosaic age of not a few passages, demonstrated by their internal characteristics: P. Heinisch (v. BIBLICA., p. 9) includes among these most of the “official documents” (the censuses, chaps. 1 and 26; the directives for marching and encampment, chap. 2; the regulations for the Levites, chaps. 3–4; the “blessing,” 6, 22–27, etc.), the laws (such as those typical of the nazirites, the consecration of the Levites, etc.), and the narratives (especially those of war, such as the war with the Madianites, chap. 31). Among these, a wholly special place is occupied by the chapters devoted to the episode of Balaam (22–24). In this episode the prophecies of the famous conjurer are transmitted verbatim: texts of unique literary importance on account of their content and remote antiquity. But in other passages as well the book reports ancient poetic fragments from popular songs (21), once with a citation from an already existing collection, the “Book of the Wars of Jahweh” (21, 14), and another time with a reference to the “poets” (21, 27), confirming Israel’s concern, from its earliest beginnings, to possess its own written literary heritage.
When and in what manner the present book was composed is a problem belonging to the more Pentateuch (v.). The present book too shows here and there later additions and revisions, especially in the dates and in particular historical, geographical, and archaeological clarifications. On one occasion a law is explicitly given as having been promulgated by the high priest Eleazar, who succeeded Aaron after his death, but who presents it as the “law that Jahweh prescribed to Moses” (Num. 31, 21–24).
The book of N., besides being historically and literarily distinctive, is, as a narrative whole, one of the most evocative in the entire Bible: the Orient is represented in its immediacy, with its deserts, its invitations to adventure, its anxieties (water), its dangers (serpents, the indigenous peoples), and its unexpected resources (the quails, the booty). The Israelite and Mosaic drama then reaches its catastrophe in that mysterious period at Cades, which lies at the center of the book and to which the revival, the enthusiastic march that the dark powers (Balaam) cannot halt, and the glorious epilogue continually lend renewed interest.
The religious meaning of the book is generally entrusted to this emphasis on the Lord’s merciful and provident goodness toward his faithful, so little deserving of his predilection; but other teachings are discerned in particular episodes that mark God’s intervention (I Cor. 10, 1–11; Hebr. 3, 12–19; Io. 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 under divine inspiration.