Numbers 26:14

“Census Results by Tribe”· Numbers 26:5–51
Translation
King James Version
These are the families of the Simeonites, twenty and two thousand and two hundred.
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KJV (with Strong's)
These are the families H4940 of the Simeonites H8099, twenty H6242 and two H8147 thousand H505 and two hundred H3967.
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Complete Jewish Bible
These were the families of the Shim'oni, 22,200.
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Berean Standard Bible
These were the clans of Simeon, and there were 22,200 men.
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American Standard Version
These are the families of the Simeonites, twenty and two thousand and two hundred.
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World English Bible Messianic
These are the families of the Simeonites, twenty-two thousand two hundred.
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Geneva Bible (1599)
These are the families of the Simeonites: two and twentie thousand and two hundreth.
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Young's Literal Translation
These are families of the Simeonite, two and twenty thousand and two hundred.
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See also
Numbers 2:12Numbers 2:13Numbers 1:22Numbers 1:23
In the KJVVerse 4,504 of 31,102 · 14.5%

Study This Verse

Summary

Numbers 26:14 records the census count for the tribe of Simeon, revealing a dramatic and significant reduction in their population to twenty-two thousand and two hundred. This figure stands in stark contrast to their previous count in Numbers 1, making it the most severe decline among all the tribes. Far from being a mere statistic, this verse implicitly serves as a powerful testament to divine judgment, directly linking the tribe's diminished numbers to their prominent involvement in the apostasy and plague at Baal-peor, underscoring God's meticulous oversight and the severe consequences of corporate disobedience.

Context

Literary Context

Numbers 26:14 is situated within the second census of the Israelites, taken on the plains of Moab as the nation prepared to enter the Promised Land. This census, occurring approximately thirty-eight years after the first one recorded in Numbers 1, serves a critical administrative and theological purpose: to determine the population of each tribe for the equitable distribution of land in Canaan, as explicitly stated in Numbers 26:54. The enumeration of Simeon's families immediately follows that of Reuben and precedes Gad, placing it within the broader tribal accounting. The striking feature of this verse is the dramatic decrease in Simeon's numbers from 59,300 in the first census (Numbers 1:23) to 22,200, representing the largest proportional decline of any tribe, a detail that silently speaks volumes about recent events.

Historical & Cultural Context

The second census takes place on the plains of Moab, east of the Jordan River, with the Israelites poised to conquer Canaan. This generation is largely composed of those born during the wilderness wanderings, as the previous generation, except for Caleb and Joshua, had perished due to their disobedience (Numbers 14:29-30). The immediate historical backdrop to this census is the devastating incident at Baal-peor, recounted in Numbers 25, where many Israelites engaged in idolatry and sexual immorality with Moabite women. This sin provoked God's wrath, resulting in a plague that killed 24,000 people (Numbers 25:9). The tribe of Simeon was particularly implicated, with Zimri, a Simeonite leader, openly flaunting his sin, leading to Phinehas's zealous intervention (Numbers 25:14-15). Culturally, censuses were vital for military organization, taxation, and, most importantly, the allocation of tribal inheritances in the Promised Land, reflecting a divinely ordered society.

Key Themes

Numbers 26:14 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights Divine Accountability and Order. God meticulously numbers His people, demonstrating His sovereign oversight and precise planning for their future in the land. This census ensures a structured approach to inheritance and governance, reflecting God's commitment to order. Secondly, the verse powerfully illustrates the Consequences of Disobedience. The striking reduction in Simeon's numbers serves as a stark and tangible testament to the severe consequences of sin, particularly their prominent involvement in the Baal-peor apostasy. This population decline reflects God's swift and just judgment upon unfaithfulness, demonstrating that sin has corporate ramifications. Lastly, it reinforces the theme of Tribal Identity and Inheritance. The census defines the distinct identity and future portion of land for each tribe. Simeon's reduced size directly impacted their inheritance, which was eventually allotted within Judah's larger portion (Joshua 19:1), partially fulfilling Jacob's ancient prophecy concerning Simeon's scattering (Genesis 49:7).

Exposition and Analysis

Key Word Analysis

Families mishpâchâh' H4940

This term refers to the clans or major divisions within each tribe. Its use here emphasizes the organized, genealogical structure of Israelite society, highlighting that identity, social standing, and inheritance were meticulously passed down and tracked through these established family lines, not merely individual members.

Simeonites Shimʻônîy' H8099

This is the collective designation for the descendants of Simeon, Jacob's second son. The specific mention of "Simeonites" underscores the tribal identity and continuity, even as their numbers dramatically decreased. It connects this generation to their patriarchal lineage and their historical trajectory within the broader Israelite narrative.

Thousand ʼeleph' H505

This numeral, used in conjunction with "twenty and two" and "two hundred," signifies a large quantity and is central to the census count. Its precision highlights the meticulous nature of the divine accounting and the undeniable reality of the population loss, serving as a factual record of the census result for Simeon.

Verse Breakdown

"These [are] the families of the Simeonites"

This opening clause introduces the specific tribal group being enumerated. It establishes the subject of the census entry, focusing on the internal divisions ("families" or clans) within the tribe of Simeon, thereby emphasizing the structured and genealogical basis of Israelite society and the census itself.

"twenty and two thousand and two hundred"

This clause provides the precise numerical outcome of the census for the tribe of Simeon. The figure, 22,200, is presented as a straightforward statistic, yet in its context, it carries profound implicit meaning, serving as a silent but powerful testament to the severe divine judgment that had recently befallen the tribe.

Literary Devices

Numbers 26:14, though a seemingly straightforward statistical record, employs several subtle but powerful literary devices. The most prominent is Contrast. By simply stating Simeon's new population figure (22,200) without explicit commentary, the text implicitly invites comparison with their previous census count in Numbers 1:23 (59,300). This stark numerical disparity highlights the devastating impact of the Baal-peor incident and God's judgment upon the tribe. Furthermore, the verse functions as a form of Understatement. The simple presentation of the drastically reduced number, without an accompanying lament or theological explanation within the verse itself, allows the raw data to convey the gravity of the situation and the severity of the consequences, leaving the reader to infer the underlying reasons from the preceding narrative. Finally, the entire census in Numbers 26 acts as a Divine Accounting, a literary and theological framework that demonstrates God's sovereign oversight, His meticulous attention to His people, and His unwavering justice in judging sin while preparing a faithful remnant for the Promised Land.

Theological and Thematic Connections

Numbers 26:14, a seemingly dry statistic, carries profound theological weight, serving as a stark reminder of God's absolute holiness and His unwavering commitment to justice within His covenant people. The dramatic decline of Simeon's population underscores the principle that sin, particularly corporate apostasy and immorality, incurs severe consequences, not only for individuals but for entire communities and generations. It reveals a God who meticulously observes the spiritual health of His people and holds them accountable for their actions, demonstrating that His grace does not negate His justice. This verse highlights the importance of faithfulness and obedience, contrasting the devastating effects of unfaithfulness with the blessings promised to those who walk in His ways. It is a powerful illustration that God's covenant promises are upheld, but His people's participation requires fidelity.

Numbers 25:9Deuteronomy 28:15Romans 6:23

Reflection and Application

Numbers 26:14, though rooted in ancient history, offers timeless and sobering lessons for contemporary believers. It compels us to recognize that God is not indifferent to the moral and spiritual condition of His people, whether individually or corporately. The dramatic decline of Simeon serves as a powerful cautionary tale against spiritual compromise, idolatry, and sexual immorality, reminding us that such sins carry severe consequences that can impact not only our personal walk but also the vitality and flourishing of our communities and future generations. This verse underscores the reality of God's justice; while He is abundant in mercy, He is also righteous in His judgments, holding His people accountable for their actions. For us today, it calls for vigilant self-examination, a humble recognition of our susceptibility to sin, and a renewed commitment to unwavering faithfulness to God's commands. It challenges us to consider how our collective choices and spiritual health might be impacting the broader body of Christ and our witness to the world, urging us to pursue holiness and obedience with zeal.

Questions for Reflection

  1. How does the dramatic decline of the Simeonites challenge my understanding of God's justice and His dealings with corporate sin?
  2. In what areas of my life or my community might spiritual complacency or compromise be leading to unintended or unseen consequences?
  3. What practical steps can I take to cultivate greater spiritual vigilance and accountability, both personally and within my faith community?

FAQ

Why did Simeon's population decline so much more than other tribes?

While the biblical text doesn't explicitly state the precise reason for Simeon's disproportionate decline, the most widely accepted explanation points directly to the Baal-peor incident described in Numbers 25. The tribe of Simeon appears to have been heavily implicated in the idolatry and sexual immorality with the Moabite women that led to the devastating plague. The narrative specifically highlights Zimri, a prominent leader from the tribe of Simeon, who publicly engaged in this sin, provoking Phinehas's zealous act of judgment (Numbers 25:14-15). This suggests that the sin was not isolated but likely pervasive within the tribe, or at least tolerated to a degree that brought about a more severe corporate judgment from God, resulting in their significant population reduction compared to the other tribes.

Does this verse suggest God punishes entire tribes for the sins of some individuals?

The narrative surrounding Simeon's decline implies a principle of collective responsibility and consequence, rather than merely punishing individuals. While individuals were certainly judged in the plague, the tribal decline indicates that the sin at Baal-peor was likely widespread or deeply ingrained within the Simeonite community, or that their leadership's actions (like Zimri's) reflected a broader tribal complicity. This aligns with other biblical patterns where the actions of a significant portion of a community, or even a single leader, can lead to corporate repercussions (e.g., Achan's sin affecting all of Israel in Joshua 7). It underscores that sin has communal ramifications and that God, in His sovereignty, deals with His people both individually and corporately, holding them accountable for their collective spiritual health and obedience.

Christ-Centered Fulfillment

The somber account of Simeon's dramatic population decline in Numbers 26:14, a direct consequence of their corporate sin and God's judgment, powerfully foreshadows the profound need for a perfect mediator and a new covenant. The Old Testament censuses and the judgments they reveal, like the one upon Simeon, unveil the absolute holiness of God and the devastating, spiritually fatal consequences of sin, which brings separation from the life of God. This cycle of sin, judgment, and the need for constant purification finds its ultimate and permanent resolution in Jesus Christ. He is the true Lamb of God who takes away the sin of the world, whose perfect sacrifice on the cross atones for sin once and for all, providing a singular way for humanity to be reconciled to a holy God. Unlike the temporary and often severe judgments under the Old Covenant, Christ offers eternal life and spiritual flourishing to all who believe, transforming hearts and enabling genuine obedience through the indwelling power of the Holy Spirit. Through His atoning work, the scattered and diminished, those spiritually dead in their trespasses, are gathered into His spiritual family, the Church, where there is no longer a need for a numerical census to determine earthly inheritance, but rather a spiritual inheritance secured by grace through faith, as described in Ephesians 1:11. The New Covenant, established in His blood, ensures that those who are "in Christ" will never face the ultimate judgment for their sins, but will inherit eternal life and a place in God's eternal kingdom, a far greater promise than any earthly land distribution (Hebrews 9:15).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 26:5–51.

1662–1714 · 47 verses
Passage under commentNumbers 26:5–51

This is the register of the tribes as they were now enrolled, in the same order that they were numbered in ch. 1. Observe,

I.The account that is here kept of the families of each tribe, which must not be understood of such as we call families, those that live in a house together, but such as were the descendants of the several sons of the patriarchs, by whose names, in honour of them, their posterity distinguished themselves and one another. The families of the twelve tribes are thus numbered: - Of Dan but one, for Dan had but one son, and yet that tribe was the most numerous of all except Judah, Num 26:42, Num 26:43. Its beginning was small, but its latter end greatly increased. Zebulun was divided into three families, Ephraim into four, Issachar into four, Naphtali into four, and Reuben into four; Judah, Simeon, and Asher, had five families apiece, Gad and Benjamin seven apiece, and Manasseh eight. Benjamin brought ten sons into Egypt (Gen 46:21), but three of them, it seems either died childless or their families were extinct, for here we find seven only of those names preserved, and that whole tribe none of the most numerous; for Providence, in the building up of families and nations, does not tie itself to probabilities. The barren hath borne seven, and she that hath many children has waxed feeble, Sa1 2:5.

II.The numbers of each tribe.

And here our best entertainment will be to compare these numbers with those when they were numbered at Mount Sinai. The sum total was nearly the same; they were now 1820 fewer than they were then; yet seven of the tribes had increased in number. Judah had increased 1900, Issachar 9900, Zebulun 3100, Manasseh 20,500, Benjamin 10,200, Dan 1700, and Asher 11,900. But the other five had decreased more than to balance that increase. Reuben had decreased 2770, Simeon 37,100, Gad 5150, Ephraim 8000, and Naphtali 8000. In this account we may observe, 1. that all the three tribes that were encamped under the standard of Judah, who was the ancestor of Christ, had increased, for his church shall be edified and multiplied. 2. That none of the tribes had increased so much as that of Manasseh, which in the former account was the smallest of all the tribes, only 32,200, while here it is one of the most considerable; and that of his brother Ephraim, which there was numerous, is here one of the least. Jacob had crossed hands upon their heads, and had preferred Ephraim before Manasseh, which perhaps the Ephraimites had prided themselves too much in, and had trampled upon their brethren the Manassites; but, when the Lord saw that Manasseh was despised, he thus multiplied him exceedingly, for it is his glory to help the weakest, and raise up those that are cast down. 3. That none of the tribes decreased so much as Simeon did; from 59,300, it such to 22,200, little more than a third part of what it was. One whole family of that tribe (namely Ohad, mentioned Exo 6:15) was extinct in the wilderness. Hence Simeon is not mentioned in Moses's blessing (Deu. 33), and the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Jos 19:9. Some conjecture that most of those 24,000 who were cut off by the plague for the iniquity of Peor were of that tribe; for Zimri, who was a ringleader in that iniquity, was a prince of that tribe, many of whom therefore were influenced by his example to follow his pernicious ways.

III.In the account of the tribe of Reuben mention is made of the rebellion of Dathan and Abiram, who were of that tribe, in confederacy with Korah a Levite, Num 26:9-11. Though the story had been largely related but a few chapters before, yet here it comes in again, as fit to be had in remembrance and thought of by posterity, whenever they looked into their pedigree and pleased themselves with the antiquity of their families and the glory of their ancestors, that they might call themselves a seed of evil doers. Two things are here said of them: - 1. That they had been famous in the congregation, Num 26:9. Probably they were remarkable for their ingenuity, activity, and fitness for business: - That Dathan and Abiram that might have been advanced in due time under God and Moses; but their ambitious spirits put them upon striving against God and Moses, and when they quarrelled with the one they quarrelled with the other. And what was the issue? 2. Those that might have been famous were made infamous: they became a sign, Num 26:10. They were made monuments of divine justice; God, in their ruin, showed himself glorious in holiness, and so they were set up for a warning to all others, in all ages, to take heed of treading in the steps of their pride and rebellion. Notice is here taken of the preservation of the children of Korah (Num 26:11); they died not, as the children of Dathan and Abiram did, doubtless because they kept themselves pure from the infection, and would not join, no, not with their own father, in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues. These sons of Korah were afterwards, in their posterity, eminently serviceable to the church, being employed by David as singers in the house of the Lord; hence many psalms are said to be for the sons of Korah: and perhaps they were made to bear his name so long after, rather than the name of any other of their ancestors, for warning to themselves, and as an instance of the power of God, which brought those choice fruits even out of that bitter root. The children of families that have been stigmatized should endeavour, by their eminent virtues, to roll away the reproach of their fathers.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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