September 3, 2025 • 22 mins
Explore one of the most pivotal periods in Old Testament history with The Exodus and Wilderness Wanderings. This enlightening journey begins in the shadows of Egypt, where centuries of silence and Divine forgetfulness are shattered by miraculous events that lead to Israels liberation and the fall of Pharaohs empire. Experience the birth of the Israelite nation on that fateful Paschal night, marked by the blood of sacrifice. As they are guided to Mount Sinai, discover the laws, ordinances, and divine guidance that shape their identity. This narrative not only recounts the ancient history of Gods chosen people but also serves as a profound metaphor for the redemption and sanctification of the Church. By integrating archaeological insights and contemporary geographical research, Ive aimed to vividly illustrate the circumstances of their journey, allowing you to visualize the landscapes and experiences of the Israelites as they wander toward their promised inheritance.
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Speaker 1 (00:01):
Chapter fifteen of The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness. This is a LibriVox recording.
All LibriVox recordings are in the public domain. For more
information or to volunteer, please visit LibriVox dot org. This
is Miller Collier's Way the Bible History, Volume two, The
(00:25):
Exodus and the Wanderings in the Wilderness, by the Reverend
Doctor Alfred Ettersheim. Chapter fifteen subtitled Analysis of the Book
of Numbers, the Numbering of Israel and that of the Levites,
Arrangement of the camp and its symbolical import. The march
(00:47):
from numbers one through four, numbers ten, verses one through eleven.
It begins with a footnote on the Book of Numbers.
This designation of the fourth Book of Moe from the
Numbering of the People is derived from its title in
the Septuagint and in the Vulgate translation. The Jews commonly
(01:09):
call it either a Jedabar from the first word in
the text, and he the Lord spake, or else Bahmitabar.
In the Wilderness. The Book of Numbers reads almost like
a chronicle of the principal events during the thirty eight
years which elapsed between Israel's stay and the wilderness of
Sinai and their arrival on the borders of Canaan. What
(01:34):
took place during the journey to Mount Sinai had been
intended to prepare the people for the solemn events there enacted. Similarly,
the thirty eight years wanderings which followed were designed to
fit Israel for entering on possession of the Land of Promise.
The outward history of the people during that period exhibited,
on the one hand, the constant care and mercy of Jehovah,
(01:58):
and on the other his holiness and his judgments. While
the laws and ordinances given them were needful for the
organization of the Commonwealth of Israel in its future relations.
A brief analysis of the whole book will show the
connection of all. In general, the Book of Numbers seems
to consist of three parts, the first detailing the preparations
(02:21):
for the march from Sinai, the second the history of
the journeyings of Israel through the wilderness, and the third
the various occurrences on the east of the Jordan. If
we examine each of these parts separately, we find that
Part one consists of four sections detailing one the numbers
(02:41):
and the outward arrangement of each of the tribes, and
the appointment of the Levites to their service. Two laws
concerning the higher and spiritual order of the people, culminating
in the priestly blessing. Three the three last occurrences before
leaving Mount Sinai, and four the signals for the march
(03:02):
in the wilderness. Part two tells the history of the
wanderings of Israel in their three stages, one from Sinai
to Paran near Kadesh, detailing all that happened there. Two
from the announcement of the death of the generation which
had come out from Egypt to the reassembling of the
(03:22):
people at Kadesh in the fortieth year after the Exodus.
Three the march from Kadesh to Mount Hor with the
events during its course. Lastly, Part three consists of five sections,
detailing one the attempts of Moab and Midian against Israel.
Two a fresh census and the ordinances connected with it.
(03:47):
Three certain sacred laws given in view of settling in Palestine.
For the victory of Vermidian, the division of the territory gained.
Along with a review of the past, I have some
prospective directions on taking possession of the Land of Promise.
Before leaving the encampment at Mount Sinai, God directed Moses
(04:09):
and Aaron to take a census of all who constituted
the host of Israel in the language of scripture, quote
all that are able to go forth to war their armies,
that is, every male from twenty years old and upwards
end quote. In this they were to be assisted by
one delegate from each tribe quote every one head of
(04:34):
the house of his fathers end quote, or as they
are designated in verse sixteen, the called representatives of the congregation,
princes of their paternal tribes, heads of thousands in Israel.
The latter expression indicates that the census was taken on
the plan proposed by Jethro, by which Israel was arranged
(04:55):
into thousands, hundreds, fifties, and tens. This also accounts for
the even numbers assigned to each tribe as the final
result of the numbering. Manifestly, the census was made on
the basis of the poll taken nine months before for
the purpose of the quote atonement money. This pole had
(05:20):
yielded a total of six hundred three thousand, five hundred
fifty which is precisely the same number as that in
numbers one, verse forty six. Probably, therefore, the census was
substantially only a rearrangement and registration of the people according
to their tribes in thousands, hundreds, fifties and tens, made
(05:43):
with the cooperation of the hereditary rulers of the tribes.
The above number of men capable of bearing arms wood,
if we may apply modern statistical results, imply a total
population of upwards of two millions. Thirty eight years later,
just before entering upon possession of the land, a second
(06:04):
census was taken which yielded a total number of six hundred,
one thousand, seven hundred thirty capable of bearing arms, thus
showing a decrease of one thousand, eight hundred twenty during
the years of wanderings in the wilderness. Arranging these two
census according to the tribes and placing them side by side,
(06:26):
we gather some interesting information, and it's displayed here in
this table. The first census from Exodus thirty and numbers
one and the second census from numbers twenty six. The
first census Reuben from forty six thousand, five hundred, which
in parenthesis says Prince Elzer my God the Rock to
(06:50):
the Second Census forty three thousand, seven hundred thirty Simeon
fifty nine thousand, three hundred, Prince Slomeo God Myself aation
to the second Census twenty two thousand, two hundred. In
the first Census, Gad forty five thousand, six hundred, fifty parentheses,
(07:11):
Prince Eliasaff my God that gathers to the second Census
of forty thousand, five hundred. Judah seventy four thousand, six hundred,
Prince Nashan the Definer to seventy six thousand, five hundred,
Isakar fifty four thousand, four hundred parentheses, Prince Nathiano, God
(07:35):
the Giver to sixty four thousand, three hundred, Zebulon fifty
seven thousand, four hundred, Prince Eliab my God the Father
sixty thousand, five hundred. Ephraim forty thousand, five hundred, Prince
Elishama my God the Hero thirty two thousand, five hundred,
(07:59):
Manassa thirty two thousand, two hundred, Prince Gamaliel My God
the Rewarder fifty two thousand, seven hundred. Benjamin thirty five thousand,
four hundred Prince Abidan my father is judge To forty
five thousand, six hundred, Dan sixty two thousand, seven hundred,
(08:21):
Prince Ahizar my brother is help sixty four thousand, four hundred,
Aesher forty one thousand, five hundred, Prince Pagail either my
fate is God or my prayer God To fifty three thousand,
four hundred, and Naphthali fifty three thousand, four hundred. Prince
(08:42):
Ahira my brother is friend forty five thousand, four hundred,
which totals from the first census six hundred three thousand,
five hundred fifty and the second census six hundred one thousand,
seven hundred thirty. Comparison of the foregoing figures will show
(09:03):
that while some of the tribes remarkably increased, others equally
remarkably decreased during the thirty eight years wanderings. Thus, for example,
Isakar increased nineteen percent, Benjamin and Asher twenty nine percent,
and Manassa about sixty three percent, while Reuben decreased six percent,
(09:27):
Gad twelve percent, Nephthali fifteen percent, and Simyon almost sixty
three percent. Some interpreters have connected the large decrease in
the latter tribe, with the judgment following upon the service
of balpr the fact that Zimri, the prince of the
tribe of Simeon, had been such a notable offender, leading
(09:48):
to the inference that the tribe itself had been largely
implicated in this sin. It has already been noted that
the Levites were taken for the ministry of the Sanctuary
in place of the first first born of Israel. The
number of the latter amounted to twenty two thousand, two
hundred seventy three. But this statement is not intended to
imply that among all the Jewish males, amounting to upwards
(10:13):
of a million, of all ages, from the grandfather to
the infant lately born, there were only twenty two thousand,
two hundred seventy three first borns. The latter figure evidently
indicates only the number of the first born since the
departure from Egypt, with reference to those born previously to
(10:33):
the exodus. We are expressly told, quoting here, all the
first born are mine. On the day that I smote
all the firstborn of Egypt, I hallowed unto me all
the first born in Israel En. Hence the fresh hallowing
of the first born of Israel and their subsequent numbering
with a view to the substitution of the Levites for them,
(10:57):
must have dated from after the Pascal Night. Thus, the
twenty two, two hundred and seventy three first born sons
for whom the Levites were substituted represent those born after
the departure from Egypt. If this number seems proportionally large,
it should be remembered that the oppressive measures of the
(11:17):
Pharaoh would tend to diminish the number of marriages during
the latter part of Israel's stay in Egypt, while the
prospect of near freedom would in a corresponding manner immensely increase. Then. Besides,
it is a well known fact that even now the
proportion of boys to girls is very much greater among
(11:39):
Jews than among Gentiles. A footnote here. The proportion of
boys to girls born in England varies most curiously from
year to year and in different counties. The lowest during
the last ten years has been in Huntingtonshire in the
year eighteen sixty eight, when it descended to ninety four
(11:59):
three to one hundred girls. But the mean proportion during
the last ten years shows from one hundred two to
one hundred six boys, the latter number in Cornwall to
one hundred girls. In the year eighteen thirty two, the
proportion in Geneva was one hundred fifty seven boys born
to one hundred girls. Among the Jews. In some places
(12:22):
the mean proportion has, on an average of sixteen years,
been as high as one hundred forty five boys to
one hundred girls. The reader who is curious on this
and similar subjects is referred to my article on certain
physical peculiarities of the Jewish Race in the Sunday Magazine
for eighteen sixty nine, pages three, p. Fifteen, etc. And
(12:47):
a footnote. Viewed in this light, the account of scripture
on this subject presents no difficulties to the careful reader
has already explained. The Levites were not numbered with the
other tribes, but separately, and appointed ministers to errand the
priest for the service of the tabernacle in room of
the first Born of Israel. Not being regarded as part
(13:09):
of the host, they were counted from a month old
and upward, the number of their mails amounting to twenty
two thousand, which at the second census after the thirty
eight years wanderings had increased to twenty three thousand. This
had been computed to imply about thirteen thousand men from
twenty years and upwards, the number less than half that
(13:32):
of the smallest of the other tribes. Benjamin thirty five thousand,
four hundred, with this computation, agrees the statement that the
number of Levites from thirty years old and upwards even
on to fifty years old, every one that came to
do the service of the ministry amounted in all to
eight thousand, five hundred eighty. The same proportion between Levi
(13:55):
and the rest of the people seems to have continued
in after times, as we gathered from the results of
the senses taken by King David, when Levi had only
increased from twenty three thousand to thirty eight thousand, while
the rest of the tribes had more than doubled. The
Levites were arranged into families after their ancestors Gershon, Kohath,
(14:18):
and Marai, the three sons of Levi. The Gershonites again
subdivided into two families and amounting to seventy five hundred.
Under their leader Eliasov, my God that gathers, had charge
of the tabernacle, or rather of the dwelling place of
the tent, of the covering thereof, and of the hanging
(14:42):
or curtain for the door of the tent of meeting,
as also of the hangings of the court in which
the tabernacle stood, of the curtain for its door, and
of the courtage necessary for these hangings. We have been
particular in translating this past mege, because it proves that
(15:02):
the common view, which places the curtains of fine twined
linen and blue and purple and scarlet outside the boards
that constituted the framework of the tabernacle, is entirely erroneous. Evidently,
these hangings, and not the boards, constituted the tabernacle, or
rather the dwelling the tent outside the framework consisting of
(15:26):
the eleven curtains of goats hair, and the covering of
the whole being twofold, one of ramskins dyed red, and
another of badger skins. While the Gershonites had charge of
the dwelling the tent and the hangings of the outer court,
the care of the boards of the dwelling with all
(15:47):
that belonged there too, and of the pillars of the
court round about. In short, of all the outer solid
framework of the tabernacle and of the court devolved upon
the Mirrorites under their chief Zuriel my rock is God. Finally,
the most important charge, that of the contents and vessels
(16:07):
of the sanctuary, was committed to the Coethites under their
chief Eliza Fan my god Watcheth round about viewed as
a whole, the Camp of Israel thus formed a threefold square,
a symbolical design further developed in the Temple of Solomon,
still more fully in that of Ezekiel, and finally shown
(16:31):
in all its completeness in the city that lieth for square.
The innermost square as yet elongated, and therefore not perfect
in its width or comprehension, nor yet having the perfect
form of a cube, except so far as the most
holy place itself was concerned, which was a cube, was
(16:52):
occupied by the dwelling, covered by the tent, and surrounded
by its court. Around this inner was another square, occupied
by the ministers of the tabernacle in the east, or
at the entrance to the court, by Moses Aaron and
his sons, in the south, by the Koathites, who had
(17:13):
the most important levitical charge. In the west, by the Gershonites,
and in the north by the Maraurites. Finally, there was
the third and outermost square, which formed the Camp of Israel.
The eastern or most important place here was occupied by Judah,
bearing the standard of the division. With Judah where Isakar
(17:35):
and Zebulon, the sons of Leah, the three tribes together
a host of one hundred eighty six thousand, four hundred men.
The southern place was held by Reuben, with the standard
of that division camped probably nearest to Zebulan or at
the southeastern corner with Reuben were Simeon and Gad, the
(17:56):
sons of Leah and of Zilphah Leah's maid, forming altogether
a host of one hundred fifty one thousand, four hundred
fifty men. The western post was occupied by Ephraim, with
the standard of his division being probably camp nearest to
Gad Or. At the southwestern corner with Ephraim were Manassa
(18:19):
and Benjamin, in short, the three descendants of Rachel, forming
altogether a host of one hundred eight thousand, one hundred men. Lastly,
the northern side was occupied by Dan, with his standard
camping probably nearest to Benjamin or at the northwestern corner.
With Dan were Asher and Naphthali, the sons of Bilpha
(18:43):
and Zilphah, forming altogether a host of one hundred fifty
seven thousand, six hundred men. This was also the order
of the march Judah with his division leading, after which
came Reuben with his division, then the Sanctuary, with the
Levites in the order of their camping, the rear consisting
of the divisions of Ephraim and of Dan. The Sacred
(19:05):
Text does not especially describe the banners carried by the
four leading tribes. According to Jewish tradition, they bore as emblems,
quoting here the likeness of the four living creatures seen
by Ezekiel in his vision of the Cherubim, the color
of the standard being the same as that of the
precious stones on the high Priest's breastplate on which the
(19:29):
names of the standard bearing tribes were graven. In that case,
Judah would have had on its standard a lion on
a blood red ground, the Sardian stone or sard Reuben,
the head of a man on a ground of dark
red color, the ruby or carbuncle, Ephraim the head of
a bullock on a ground of hyacinth, the Ligury, according
(19:53):
to some Ligurian amber, and Dan an eagle on a
ground of bright yellow like gold, the ancient chrysolith perhaps
our towpaths. This supposing the names to have been graven
in the order in which the tribes camped. But Josephus
and some of the rabbis ranged the names on the
(20:14):
breastplate in the same order as on the ephod of
the high priest, that is, according to their birth. In
that case, Reuben would have been on the Sardian stone,
or sard Judah on the ruby or carbuncle, Dan on
a sapphire, or perhaps Lapis Lazuli blue, and Ephraim on
(20:36):
an onyx or else beryl, the color of the banners,
of course, in each case corresponding. Altogether. The camp is
supposed to have occupied about three square miles. The direction,
either for marching or for resting was as explained in
a former chapter given by the cloud in which the
divine presence was but for actual signal to move, two
(21:00):
silver trumpets were to be used by the sons of
erin a prolonged alarm indicated the commencement of the march
At the first alarm, the eastern at the second. The
southern part of the camp was to move forward. Then
came the tabernacle and its custodians, the western and finally
the northern part of the camp Nephthalie, closing the rear.
(21:23):
On the other hand, when an assembly of the people
was summoned, the signal was only one blast of the
trumpets in short, sharp tones. In general, and for all times,
the blast of these silver trumpets, whether in war, on festive,
or on joyous occasions, had this spiritual meaning, quoting, here
(21:44):
ye shall be remembered before Jehovah, your God. In other words,
Israel was a host and as such summoned by blast
of trumpet. But Israel was a host of which Jehovah
was leader and king, And the trumpets that summoned this
host were silver trumpets of the sanctuary, blown by the
(22:05):
priests of Jehovah. Hence, these their blests, brought Israel as
the Lord's host in remembrance before their God and King.
This is the end of chapter fifteen of the Bible History,
Volume two, The Exodus and the Wanderings in the Wilderness
by the Reverend Doctor Alfred Ettersheim. I'm miller Collier's Way
Chapter fifteen of The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness. This is a LibriVox recording.
All LibriVox recordings are in the public domain. For more
information or to volunteer, please visit LibriVox dot org. This
is Miller Collier's Way the Bible History, Volume two, The
(00:25):
Exodus and the Wanderings in the Wilderness, by the Reverend
Doctor Alfred Ettersheim. Chapter fifteen subtitled Analysis of the Book
of Numbers, the Numbering of Israel and that of the Levites,
Arrangement of the camp and its symbolical import. The march
(00:47):
from numbers one through four, numbers ten, verses one through eleven.
It begins with a footnote on the Book of Numbers.
This designation of the fourth Book of Moe from the
Numbering of the People is derived from its title in
the Septuagint and in the Vulgate translation. The Jews commonly
(01:09):
call it either a Jedabar from the first word in
the text, and he the Lord spake, or else Bahmitabar.
In the Wilderness. The Book of Numbers reads almost like
a chronicle of the principal events during the thirty eight
years which elapsed between Israel's stay and the wilderness of
Sinai and their arrival on the borders of Canaan. What
(01:34):
took place during the journey to Mount Sinai had been
intended to prepare the people for the solemn events there enacted. Similarly,
the thirty eight years wanderings which followed were designed to
fit Israel for entering on possession of the Land of Promise.
The outward history of the people during that period exhibited,
on the one hand, the constant care and mercy of Jehovah,
(01:58):
and on the other his holiness and his judgments. While
the laws and ordinances given them were needful for the
organization of the Commonwealth of Israel in its future relations.
A brief analysis of the whole book will show the
connection of all. In general, the Book of Numbers seems
to consist of three parts, the first detailing the preparations
(02:21):
for the march from Sinai, the second the history of
the journeyings of Israel through the wilderness, and the third
the various occurrences on the east of the Jordan. If
we examine each of these parts separately, we find that
Part one consists of four sections detailing one the numbers
(02:41):
and the outward arrangement of each of the tribes, and
the appointment of the Levites to their service. Two laws
concerning the higher and spiritual order of the people, culminating
in the priestly blessing. Three the three last occurrences before
leaving Mount Sinai, and four the signals for the march
(03:02):
in the wilderness. Part two tells the history of the
wanderings of Israel in their three stages, one from Sinai
to Paran near Kadesh, detailing all that happened there. Two
from the announcement of the death of the generation which
had come out from Egypt to the reassembling of the
(03:22):
people at Kadesh in the fortieth year after the Exodus.
Three the march from Kadesh to Mount Hor with the
events during its course. Lastly, Part three consists of five sections,
detailing one the attempts of Moab and Midian against Israel.
Two a fresh census and the ordinances connected with it.
(03:47):
Three certain sacred laws given in view of settling in Palestine.
For the victory of Vermidian, the division of the territory gained.
Along with a review of the past, I have some
prospective directions on taking possession of the Land of Promise.
Before leaving the encampment at Mount Sinai, God directed Moses
(04:09):
and Aaron to take a census of all who constituted
the host of Israel in the language of scripture, quote
all that are able to go forth to war their armies,
that is, every male from twenty years old and upwards
end quote. In this they were to be assisted by
one delegate from each tribe quote every one head of
(04:34):
the house of his fathers end quote, or as they
are designated in verse sixteen, the called representatives of the congregation,
princes of their paternal tribes, heads of thousands in Israel.
The latter expression indicates that the census was taken on
the plan proposed by Jethro, by which Israel was arranged
(04:55):
into thousands, hundreds, fifties, and tens. This also accounts for
the even numbers assigned to each tribe as the final
result of the numbering. Manifestly, the census was made on
the basis of the poll taken nine months before for
the purpose of the quote atonement money. This pole had
(05:20):
yielded a total of six hundred three thousand, five hundred
fifty which is precisely the same number as that in
numbers one, verse forty six. Probably, therefore, the census was
substantially only a rearrangement and registration of the people according
to their tribes in thousands, hundreds, fifties and tens, made
(05:43):
with the cooperation of the hereditary rulers of the tribes.
The above number of men capable of bearing arms wood,
if we may apply modern statistical results, imply a total
population of upwards of two millions. Thirty eight years later,
just before entering upon possession of the land, a second
(06:04):
census was taken which yielded a total number of six hundred,
one thousand, seven hundred thirty capable of bearing arms, thus
showing a decrease of one thousand, eight hundred twenty during
the years of wanderings in the wilderness. Arranging these two
census according to the tribes and placing them side by side,
(06:26):
we gather some interesting information, and it's displayed here in
this table. The first census from Exodus thirty and numbers
one and the second census from numbers twenty six. The
first census Reuben from forty six thousand, five hundred, which
in parenthesis says Prince Elzer my God the Rock to
(06:50):
the Second Census forty three thousand, seven hundred thirty Simeon
fifty nine thousand, three hundred, Prince Slomeo God Myself aation
to the second Census twenty two thousand, two hundred. In
the first Census, Gad forty five thousand, six hundred, fifty parentheses,
(07:11):
Prince Eliasaff my God that gathers to the second Census
of forty thousand, five hundred. Judah seventy four thousand, six hundred,
Prince Nashan the Definer to seventy six thousand, five hundred,
Isakar fifty four thousand, four hundred parentheses, Prince Nathiano, God
(07:35):
the Giver to sixty four thousand, three hundred, Zebulon fifty
seven thousand, four hundred, Prince Eliab my God the Father
sixty thousand, five hundred. Ephraim forty thousand, five hundred, Prince
Elishama my God the Hero thirty two thousand, five hundred,
(07:59):
Manassa thirty two thousand, two hundred, Prince Gamaliel My God
the Rewarder fifty two thousand, seven hundred. Benjamin thirty five thousand,
four hundred Prince Abidan my father is judge To forty
five thousand, six hundred, Dan sixty two thousand, seven hundred,
(08:21):
Prince Ahizar my brother is help sixty four thousand, four hundred,
Aesher forty one thousand, five hundred, Prince Pagail either my
fate is God or my prayer God To fifty three thousand,
four hundred, and Naphthali fifty three thousand, four hundred. Prince
(08:42):
Ahira my brother is friend forty five thousand, four hundred,
which totals from the first census six hundred three thousand,
five hundred fifty and the second census six hundred one thousand,
seven hundred thirty. Comparison of the foregoing figures will show
(09:03):
that while some of the tribes remarkably increased, others equally
remarkably decreased during the thirty eight years wanderings. Thus, for example,
Isakar increased nineteen percent, Benjamin and Asher twenty nine percent,
and Manassa about sixty three percent, while Reuben decreased six percent,
(09:27):
Gad twelve percent, Nephthali fifteen percent, and Simyon almost sixty
three percent. Some interpreters have connected the large decrease in
the latter tribe, with the judgment following upon the service
of balpr the fact that Zimri, the prince of the
tribe of Simeon, had been such a notable offender, leading
(09:48):
to the inference that the tribe itself had been largely
implicated in this sin. It has already been noted that
the Levites were taken for the ministry of the Sanctuary
in place of the first first born of Israel. The
number of the latter amounted to twenty two thousand, two
hundred seventy three. But this statement is not intended to
imply that among all the Jewish males, amounting to upwards
(10:13):
of a million, of all ages, from the grandfather to
the infant lately born, there were only twenty two thousand,
two hundred seventy three first borns. The latter figure evidently
indicates only the number of the first born since the
departure from Egypt, with reference to those born previously to
(10:33):
the exodus. We are expressly told, quoting here, all the
first born are mine. On the day that I smote
all the firstborn of Egypt, I hallowed unto me all
the first born in Israel En. Hence the fresh hallowing
of the first born of Israel and their subsequent numbering
with a view to the substitution of the Levites for them,
(10:57):
must have dated from after the Pascal Night. Thus, the
twenty two, two hundred and seventy three first born sons
for whom the Levites were substituted represent those born after
the departure from Egypt. If this number seems proportionally large,
it should be remembered that the oppressive measures of the
(11:17):
Pharaoh would tend to diminish the number of marriages during
the latter part of Israel's stay in Egypt, while the
prospect of near freedom would in a corresponding manner immensely increase. Then. Besides,
it is a well known fact that even now the
proportion of boys to girls is very much greater among
(11:39):
Jews than among Gentiles. A footnote here. The proportion of
boys to girls born in England varies most curiously from
year to year and in different counties. The lowest during
the last ten years has been in Huntingtonshire in the
year eighteen sixty eight, when it descended to ninety four
(11:59):
three to one hundred girls. But the mean proportion during
the last ten years shows from one hundred two to
one hundred six boys, the latter number in Cornwall to
one hundred girls. In the year eighteen thirty two, the
proportion in Geneva was one hundred fifty seven boys born
to one hundred girls. Among the Jews. In some places
(12:22):
the mean proportion has, on an average of sixteen years,
been as high as one hundred forty five boys to
one hundred girls. The reader who is curious on this
and similar subjects is referred to my article on certain
physical peculiarities of the Jewish Race in the Sunday Magazine
for eighteen sixty nine, pages three, p. Fifteen, etc. And
(12:47):
a footnote. Viewed in this light, the account of scripture
on this subject presents no difficulties to the careful reader
has already explained. The Levites were not numbered with the
other tribes, but separately, and appointed ministers to errand the
priest for the service of the tabernacle in room of
the first Born of Israel. Not being regarded as part
(13:09):
of the host, they were counted from a month old
and upward, the number of their mails amounting to twenty
two thousand, which at the second census after the thirty
eight years wanderings had increased to twenty three thousand. This
had been computed to imply about thirteen thousand men from
twenty years and upwards, the number less than half that
(13:32):
of the smallest of the other tribes. Benjamin thirty five thousand,
four hundred, with this computation, agrees the statement that the
number of Levites from thirty years old and upwards even
on to fifty years old, every one that came to
do the service of the ministry amounted in all to
eight thousand, five hundred eighty. The same proportion between Levi
(13:55):
and the rest of the people seems to have continued
in after times, as we gathered from the results of
the senses taken by King David, when Levi had only
increased from twenty three thousand to thirty eight thousand, while
the rest of the tribes had more than doubled. The
Levites were arranged into families after their ancestors Gershon, Kohath,
(14:18):
and Marai, the three sons of Levi. The Gershonites again
subdivided into two families and amounting to seventy five hundred.
Under their leader Eliasov, my God that gathers, had charge
of the tabernacle, or rather of the dwelling place of
the tent, of the covering thereof, and of the hanging
(14:42):
or curtain for the door of the tent of meeting,
as also of the hangings of the court in which
the tabernacle stood, of the curtain for its door, and
of the courtage necessary for these hangings. We have been
particular in translating this past mege, because it proves that
(15:02):
the common view, which places the curtains of fine twined
linen and blue and purple and scarlet outside the boards
that constituted the framework of the tabernacle, is entirely erroneous. Evidently,
these hangings, and not the boards, constituted the tabernacle, or
rather the dwelling the tent outside the framework consisting of
(15:26):
the eleven curtains of goats hair, and the covering of
the whole being twofold, one of ramskins dyed red, and
another of badger skins. While the Gershonites had charge of
the dwelling the tent and the hangings of the outer court,
the care of the boards of the dwelling with all
(15:47):
that belonged there too, and of the pillars of the
court round about. In short, of all the outer solid
framework of the tabernacle and of the court devolved upon
the Mirrorites under their chief Zuriel my rock is God. Finally,
the most important charge, that of the contents and vessels
(16:07):
of the sanctuary, was committed to the Coethites under their
chief Eliza Fan my god Watcheth round about viewed as
a whole, the Camp of Israel thus formed a threefold square,
a symbolical design further developed in the Temple of Solomon,
still more fully in that of Ezekiel, and finally shown
(16:31):
in all its completeness in the city that lieth for square.
The innermost square as yet elongated, and therefore not perfect
in its width or comprehension, nor yet having the perfect
form of a cube, except so far as the most
holy place itself was concerned, which was a cube, was
(16:52):
occupied by the dwelling, covered by the tent, and surrounded
by its court. Around this inner was another square, occupied
by the ministers of the tabernacle in the east, or
at the entrance to the court, by Moses Aaron and
his sons, in the south, by the Koathites, who had
(17:13):
the most important levitical charge. In the west, by the Gershonites,
and in the north by the Maraurites. Finally, there was
the third and outermost square, which formed the Camp of Israel.
The eastern or most important place here was occupied by Judah,
bearing the standard of the division. With Judah where Isakar
(17:35):
and Zebulon, the sons of Leah, the three tribes together
a host of one hundred eighty six thousand, four hundred men.
The southern place was held by Reuben, with the standard
of that division camped probably nearest to Zebulan or at
the southeastern corner with Reuben were Simeon and Gad, the
(17:56):
sons of Leah and of Zilphah Leah's maid, forming altogether
a host of one hundred fifty one thousand, four hundred
fifty men. The western post was occupied by Ephraim, with
the standard of his division being probably camp nearest to
Gad Or. At the southwestern corner with Ephraim were Manassa
(18:19):
and Benjamin, in short, the three descendants of Rachel, forming
altogether a host of one hundred eight thousand, one hundred men. Lastly,
the northern side was occupied by Dan, with his standard
camping probably nearest to Benjamin or at the northwestern corner.
With Dan were Asher and Naphthali, the sons of Bilpha
(18:43):
and Zilphah, forming altogether a host of one hundred fifty
seven thousand, six hundred men. This was also the order
of the march Judah with his division leading, after which
came Reuben with his division, then the Sanctuary, with the
Levites in the order of their camping, the rear consisting
of the divisions of Ephraim and of Dan. The Sacred
(19:05):
Text does not especially describe the banners carried by the
four leading tribes. According to Jewish tradition, they bore as emblems,
quoting here the likeness of the four living creatures seen
by Ezekiel in his vision of the Cherubim, the color
of the standard being the same as that of the
precious stones on the high Priest's breastplate on which the
(19:29):
names of the standard bearing tribes were graven. In that case,
Judah would have had on its standard a lion on
a blood red ground, the Sardian stone or sard Reuben,
the head of a man on a ground of dark
red color, the ruby or carbuncle, Ephraim the head of
a bullock on a ground of hyacinth, the Ligury, according
(19:53):
to some Ligurian amber, and Dan an eagle on a
ground of bright yellow like gold, the ancient chrysolith perhaps
our towpaths. This supposing the names to have been graven
in the order in which the tribes camped. But Josephus
and some of the rabbis ranged the names on the
(20:14):
breastplate in the same order as on the ephod of
the high priest, that is, according to their birth. In
that case, Reuben would have been on the Sardian stone,
or sard Judah on the ruby or carbuncle, Dan on
a sapphire, or perhaps Lapis Lazuli blue, and Ephraim on
(20:36):
an onyx or else beryl, the color of the banners,
of course, in each case corresponding. Altogether. The camp is
supposed to have occupied about three square miles. The direction,
either for marching or for resting was as explained in
a former chapter given by the cloud in which the
divine presence was but for actual signal to move, two
(21:00):
silver trumpets were to be used by the sons of
erin a prolonged alarm indicated the commencement of the march
At the first alarm, the eastern at the second. The
southern part of the camp was to move forward. Then
came the tabernacle and its custodians, the western and finally
the northern part of the camp Nephthalie, closing the rear.
(21:23):
On the other hand, when an assembly of the people
was summoned, the signal was only one blast of the
trumpets in short, sharp tones. In general, and for all times,
the blast of these silver trumpets, whether in war, on festive,
or on joyous occasions, had this spiritual meaning, quoting, here
(21:44):
ye shall be remembered before Jehovah, your God. In other words,
Israel was a host and as such summoned by blast
of trumpet. But Israel was a host of which Jehovah
was leader and king, And the trumpets that summoned this
host were silver trumpets of the sanctuary, blown by the
(22:05):
priests of Jehovah. Hence, these their blests, brought Israel as
the Lord's host in remembrance before their God and King.
This is the end of chapter fifteen of the Bible History,
Volume two, The Exodus and the Wanderings in the Wilderness
by the Reverend Doctor Alfred Ettersheim. I'm miller Collier's Way
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