Numbers 26:16

Translation
King James Version
Of Ozni, the family of the Oznites: of Eri, the family of the Erites:
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KJV (with Strong's)
Of Ozni H244, the family H4940 of the Oznites H244: of Eri H6179, the family H4940 of the Erites H6180:
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Complete Jewish Bible
of Ozni, the family of the Ozni; of 'Eri, the family of the 'Eri;
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Berean Standard Bible
the Oznite clan from Ozni, the Erite clan from Eri,
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American Standard Version
of Ozni, the family of the Oznites; of Eri, the family of the Erites;
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World English Bible Messianic
of Ozni, the family of the Oznites; of Eri, the family of the Erites;
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Geneva Bible (1599)
Of Ozni, the familie of the Oznites: of Eri, the familie of the Erites:
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Young's Literal Translation
of Ozni the family of the Oznite; of Eri the family of the Erite:
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See also
Genesis 46:16
In the KJVVerse 4,506 of 31,102

Study This Verse

SUMMARY

Numbers 26:16 is a precise entry within the second census of Israel, meticulously documenting "the family of the Oznites" and "the family of the Erites" as descendants of Gad. This verse, seemingly a simple genealogical record, is part of a larger divine accounting of the new generation poised to enter the Promised Land, signifying God's unwavering faithfulness to His covenant promises and His meticulous preparation for the inheritance and ordering of His people.

CONTEXT

  • Literary Context: Numbers 26:16 is situated within the comprehensive second census of Israel, detailed in Numbers chapter 26. This census, taken in the plains of Moab, marks a critical juncture in Israel's wilderness journey, occurring nearly 38 years after the first census recorded in Numbers chapter 1. The preceding chapters of Numbers recount the wilderness wanderings, the rebellion of the first generation, and the divine judgment that resulted in their demise, as prophesied in Numbers 14:29-30. Therefore, this census serves as a powerful testament to God's enduring faithfulness, as a new generation, born and raised in the wilderness, is now prepared to inherit the land promised to their forefathers. The detailed enumeration of families, including the Oznites and Erites from the tribe of Gad, was not merely an administrative exercise but a foundational step for the equitable distribution of the land, as explicitly stated later in Numbers 26:52-56.
  • Historical & Cultural Context: The setting for this census is the plains of Moab, east of the Jordan River, immediately prior to Israel's entry into Canaan. This location was strategically significant, serving as the staging ground for the conquest. In ancient Israelite society, tribal and family lineage was paramount, determining one's identity, social standing, and, crucially, one's claim to ancestral land. The concept of "family" (Hebrew: mishpachah) was broader than the modern nuclear family, often encompassing a clan or even a sub-tribe. The census, by meticulously listing each family, reinforced this societal structure and ensured that the future land allocation would be based on established lineage. Furthermore, the act of numbering itself carried theological weight, often signifying God's ownership and organization of His people, preparing them for a new phase in their covenant relationship. The survival and growth of these families, despite the wilderness trials and the judgment on the previous generation, underscored God's miraculous preservation and His unwavering commitment to His covenant with Abraham, Isaac, and Jacob, as seen in passages like Genesis 12:1-3.
  • Key Themes: This verse, though brief, contributes to several overarching themes within Numbers and the Pentateuch. Firstly, it highlights Divine Order and Meticulousness. God is portrayed as a God who attends to every detail, even in what might seem like mundane genealogical records. This precision reflects His sovereign control and His careful orchestration of His people's destiny, echoing the divine order seen in creation itself in Genesis chapter 1. Secondly, it underscores Generational Continuity and God's Faithfulness. Despite the rebellion and death of the wilderness generation, God's covenant promises did not fail. A new generation emerged, ready to receive the inheritance, demonstrating God's unwavering commitment to His word across generations. This continuity is a powerful reminder of God's steadfast love (Hebrew: hesed), a theme central to God's character throughout the Old Testament (e.g., Exodus 34:6-7). Thirdly, the verse emphasizes Identity and Inheritance. The naming of specific family lines—the Oznites and Erites—reaffirms the importance of tribal and familial identity as the basis for receiving a portion of the Promised Land. Each family's unique identity was preserved within the larger tribal structure, ensuring their rightful place in the fulfillment of God's promise of land. This theme resonates throughout the book, culminating in the instructions for land distribution in Numbers 33:54.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Ozni (Hebrew, ʼOznîy, H244): This is a proper name, one of the seven sons of Gad listed in Genesis 46:16. Derived from a root meaning "ear" or "having quick ears," its precise etymological meaning in this context is less significant than its function as a progenitor of a distinct family line. The "Oznites" (H244) collectively refer to his descendants, forming a recognized clan within the tribe of Gad.
  • Eri (Hebrew, ʻÊrîy, H6180): Another proper name, also identified as one of Gad's sons alongside Ozni in Genesis 46:16. The name is derived from a root meaning "watchful." Like Ozni, its primary significance here is its role as a tribal patriarch. The "Erites" (H6180) are the collective descendants and family group associated with Eri, confirming their distinct identity for the purpose of the census and future land allocation.
  • Family (Hebrew, mishpâchâh, H4940): This term (H4940) is central to the verse's meaning. It refers to a clan, a subdivision of a tribe, or a large family unit encompassing several households that share common ancestry. The repetition of "the family of the Oznites" and "the family of the Erites" emphasizes the meticulous nature of the census, which accounted for these specific kinship groups. The mishpachah was the fundamental unit for land inheritance and military organization in ancient Israel, highlighting the societal structure God ordained for His people.

Verse Breakdown

  • "Of Ozni, the family of the Oznites": This clause identifies the first of two specific family lines within the tribe of Gad being counted. "Ozni" is the patriarch, and "the Oznites" are his descendants, forming a distinct clan. This precise naming underscores the meticulousness of the census, ensuring that every recognized family unit was accounted for, vital for establishing their right to a portion of the Promised Land. It highlights the importance of individual lineage within the larger tribal structure, reinforcing the principle of inherited blessings.
  • "of Eri, the family of the Erites": This parallel clause introduces the second family line from Gad mentioned in this verse. "Eri" is the patriarch, and "the Erites" are his descendants. The identical grammatical structure reinforces the systematic and comprehensive nature of the census. The inclusion of both families signifies their recognized status as distinct, viable units within the tribe, each destined to receive an inheritance in the land of Canaan, underscoring God's equitable provision for His people.

Literary Devices

Numbers 26:16, as part of a census record, primarily employs Enumeration or Cataloging, systematically listing the various family groups. This device serves to provide a comprehensive and detailed account of the Israelite population, emphasizing God's meticulous organization of His people and the fulfillment of His promise to multiply them. The verse also utilizes Patronymic Naming, where the name of the ancestor (Ozni, Eri) is used to identify the entire family or clan ("Oznites," "Erites"). This is a fundamental aspect of ancient Israelite genealogy, establishing lineage, tribal identity, and rights to inheritance. Furthermore, there is an element of Repetition in the parallel structure "Of [Name], the family of the [Name]-ites," which creates a rhythmic pattern characteristic of such lists and reinforces the consistent application of the census methodology across different families, lending an authoritative and exhaustive tone to the record.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 26:16, though a seemingly dry genealogical entry, powerfully illustrates God's unwavering faithfulness and meticulous care for His covenant people. It demonstrates that despite the failures and judgment upon the previous generation, God's promises of land and nationhood endure. The very act of numbering and identifying each family unit underscores God's sovereign hand in preserving His people and preparing them for the fulfillment of His divine plan. It teaches us that every individual and every family, no matter how briefly mentioned, holds significance in God's grand narrative of redemption, reflecting His personal knowledge and care for each member of His covenant community.

REFLECTION AND APPLICATION

Numbers 26:16 invites us to reflect on the profound truths embedded even in the seemingly mundane details of Scripture. This verse, part of a divine census, reminds us that God is a God of order, precision, and unwavering faithfulness. He cares about every individual and every family, meticulously accounting for each one within His larger redemptive plan. Just as the Oznites and Erites were counted and prepared for their inheritance, we too are part of God's spiritual family, called to inherit His promises. This passage encourages us to recognize our place within the ongoing story of God's kingdom, to trust in His faithfulness even when circumstances are challenging, and to understand that our identity in Christ connects us to a vast spiritual lineage. It challenges us to live in a manner worthy of the inheritance we have received, preparing ourselves and future generations for God's purposes, knowing that our lives, though seemingly small, are meticulously woven into His grand design.

Questions for Reflection

  • How does God's meticulous attention to detail in this census encourage or challenge your view of His involvement in your own life?
  • In what ways does the continuity of God's promises across generations, as seen in this census, strengthen your faith in His faithfulness today?
  • How does understanding your spiritual identity as part of God's family (the Church) relate to the concept of family lineage and inheritance in ancient Israel?

FAQ

Why is a verse like Numbers 26:16, which just lists names, important for us today?

Answer: While seemingly just a list of names, Numbers 26:16 is profoundly important for several reasons. Firstly, it demonstrates God's meticulous nature and His attention to every detail of His people. He is not a God of chaos but of order, carefully organizing His community. Secondly, it highlights God's unwavering faithfulness to His covenant promises. Despite the previous generation's rebellion and demise in the wilderness (as detailed in Numbers 14:29), God raises up a new generation, counting them and preparing them to inherit the Promised Land. This shows His commitment to fulfill His word regardless of human failure. Thirdly, it underscores the importance of identity and inheritance within God's plan. Each family line was vital for the future division of the land (see Numbers 26:52-56), reminding us that every individual and family has a place and purpose in God's grand design.

CHRIST-CENTERED FULFILLMENT

Numbers 26:16, with its focus on a census preparing a new generation for inheritance, finds its ultimate fulfillment in Christ. The meticulous counting of the Oznites and Erites for their earthly inheritance in Canaan foreshadows the spiritual inheritance prepared for all who are "in Christ." Just as this census marked a transition from wilderness wandering to promised land, so Christ ushers in a new covenant, transitioning believers from the wilderness of sin to the spiritual promised land of eternal life and communion with God. He is the true heir of all things (as seen in Hebrews 1:2), and through Him, we become "heirs of God and fellow heirs with Christ" (Romans 8:17). The faithfulness of God to His covenant, evident in raising up a new generation after the judgment of the old, is perfectly and eternally demonstrated in the person and work of Jesus, who secured a better covenant based on better promises (Hebrews 8:6). The "family" of God, once defined by physical lineage and tribal affiliation, is now expanded through Christ to include all who believe, forming a new spiritual nation, a "chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9). In Christ, the meticulous accounting of God's people culminates in the Lamb's Book of Life, where the names of all who belong to Him are eternally recorded (Revelation 21:27).

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Commentary on Numbers 26 verses 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–51. Public domain.
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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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