Numbers 26:23

Translation
King James Version
Of the sons of Issachar after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites:
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KJV (with Strong's)
Of the sons H1121 of Issachar H3485 after their families H4940: of Tola H8439, the family H4940 of the Tolaites H8440: of Pua H6312, the family H4940 of the Punites H6324:
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Complete Jewish Bible
The descendants of Yissakhar, by their families, were: of Tola, the family of the Tola'i; of Puvah, the family of the Puni;
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Berean Standard Bible
These were the descendants of Issachar by their clans: The Tolaite clan from Tola, the Punite clan from Puvah,
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American Standard Version
The sons of Issachar after their families: of Tola, the family of the Tolaites; of Puvah, the family of the Punites;
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World English Bible Messianic
The sons of Issachar after their families: of Tola, the family of the Tolaites; of Puvah, the family of the Punites;
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Geneva Bible (1599)
The sonnes of Issachar, after their families were: Tola, of whom came the familie of the Tolaites: of Pua, the familie of the Punites:
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Young's Literal Translation
Sons of Issachar by their families; of Tola is the family of the Tolaite; of Pua the family of the Punite;
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See also
1 Chronicles 7:1Genesis 46:13Genesis 30:17Genesis 30:18Numbers 2:5
In the KJVVerse 4,513 of 31,102

Study This Verse

SUMMARY

Numbers 26:23 is a precise genealogical record found within the second census of Israel, conducted by Moses and Eleazar in the plains of Moab. This verse meticulously identifies two prominent family clans belonging to the tribe of Issachar: the Tolaites, tracing their lineage to Tola, and the Punites, descended from Pua. Though brief, this entry is vital for the meticulous record-keeping that underscores God's providential care for His people, His unwavering faithfulness in preserving the covenant lineage despite past failures, and the foundational basis for the future distribution of the Promised Land among the various tribal families as Israel stood on the precipice of entering Canaan.

CONTEXT

  • Literary Context: Numbers 26:23 is embedded within the comprehensive second national census of Israel, detailed in Numbers 26. This census, taken nearly forty years after the first one recorded in Numbers 1, systematically enumerates the fighting men (those twenty years old and upward) from each of the twelve tribes, organized by their respective families. The immediate context of verses 23-25 specifically focuses on the tribe of Issachar, listing its four main family divisions. This meticulous enumeration serves as a critical bridge between the wilderness wanderings and the imminent conquest of Canaan, establishing the new generation that would inherit the land and providing the foundational data for its equitable division, as explicitly outlined later in Numbers 26:52-56. The census thus validates the continuity of God's people and prepares them for the fulfillment of His covenant promises.

  • Historical & Cultural Context: This census occurs in the plains of Moab, poised on the eastern border of the Promised Land, following the forty years of wilderness wandering and the death of the disobedient generation (Numbers 14:26-35). The previous generation, condemned for their rebellion at Kadesh-Barnea, had perished, making this new census essential to identify the generation prepared to inherit God's covenant promises. Culturally, such detailed genealogical records were indispensable in ancient Israel for establishing identity, confirming inheritance rights, and organizing military and civil structures. Tribal and family affiliation determined one's social standing, access to resources, and participation in communal responsibilities. The naming of specific family heads like Tola and Pua underscores the patriarchal structure and the paramount importance of lineage in maintaining social order, land claims, and the continuity of the covenant community.

  • Key Themes: Numbers 26:23, as part of the broader census, powerfully illustrates several key theological themes. Firstly, it emphasizes Divine Order and Meticulousness, revealing God's precise and systematic approach to the organization and future of His people. Every family, regardless of its size, is accounted for within His grand design, demonstrating His intimate knowledge and care. Secondly, it highlights the Continuity of God's Covenant Faithfulness. Despite the failures, judgments, and deaths of the previous generation, God's promise to multiply Abraham's descendants and grant them the land remained steadfast. The very existence of these numerous families, now ready to inherit, testifies to God's enduring commitment to His word, as first given in Genesis 12:1-3. Thirdly, the census underscores the theme of Tribal Identity and Inheritance, as these detailed family lists were foundational for the upcoming distribution of the land, ensuring that each family received its rightful portion, as foreshadowed by Jacob's blessings in Genesis 49. The tribe of Issachar, specifically mentioned here, was notably recognized for their wisdom and understanding of the times, as highlighted in 1 Chronicles 12:32.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sons (Hebrew, bên, H1121): This term (H1121), meaning "a son" or "descendant," emphasizes the patrilineal nature of Israelite society and the direct lineage from the tribal patriarch, Issachar. It signifies not merely biological offspring but also the collective body of a clan or tribe derived from a common ancestor. In this context, it highlights the continuity of the tribal identity through generations, even after the death of the original wilderness generation, ensuring the preservation of the covenant line.
  • Families (Hebrew, mishpâchâh, H4940): The Hebrew word for "families" (H4940, mishpâchâh, plural mishpâchôt) denotes a clan or a larger extended family unit, often comprising multiple households tracing their descent from a common ancestor. These "families" were the fundamental building blocks of the tribes, serving as the primary units for social, military, and economic organization, and crucially, for the division of the land. The meticulous listing of these families underscores the structured and ordered nature of Israelite society under God's governance.
  • Tola (Hebrew, Tôwlâʻ, H8439): The name "Tola" (H8439, Tôwlâʻ) means "worm" or "scarlet worm," referring to the crimson dye derived from it. While the meaning of the name itself might seem unusual, its significance here lies in its role as the progenitor of a distinct family clan, the Tolaites. Tola is listed as one of the four sons of Issachar in Genesis 46:13 and 1 Chronicles 7:1-2, establishing his historical and genealogical importance as a foundational head within the tribe.

Verse Breakdown

  • "[Of] the sons of Issachar after their families:" This opening phrase sets the specific tribal context for the subsequent enumeration. It indicates that the names to follow represent the major family divisions that originated from Issachar, who was Jacob's fifth son by Leah. The phrase "after their families" emphasizes the organizational principle of the census: not just individuals, but established patrilineal clans, confirming the structured nature of the Israelite community.
  • "[of] Tola, the family of the Tolaites:" This clause identifies the first major family clan within the tribe of Issachar. Tola is named as the ancestral head, and his descendants are collectively referred to as "the Tolaites." This structure, "[of] [ancestor], the family of the [descendants]," is a standard Hebrew genealogical formula, clearly linking the current generation to their founding patriarch and establishing their distinct identity within the larger tribal structure.
  • "of Pua, the family of the Punites:" This clause similarly identifies the second major family clan within Issachar. Pua (also spelled Puah in other biblical texts like Genesis 46:13) is the ancestral head, and his descendants are known as "the Punites." The repetition of this precise formula reinforces the systematic and comprehensive nature of the census, ensuring that each foundational lineage is acknowledged, recorded, and thus recognized for the purposes of land inheritance and tribal organization.

Literary Devices

The primary literary device at play in Numbers 26:23, and indeed throughout much of Numbers 26, is Genealogy. This is a systematic listing of ancestors and their descendants, serving to establish lineage, identity, and rights within the Israelite community. In this context, the genealogy is not merely a dry list but a profound theological statement, affirming God's unwavering faithfulness to His covenant promises by demonstrating the continuity and growth of the Israelite nation despite the wilderness judgments. The meticulous recording of each family, exemplified by the Repetition of the "family of the X-ites" structure, also highlights God's divine order and precision, showing that every individual and family has a designated place within His grand redemptive design. The census itself functions as a powerful Symbol of renewal and preparation, marking the pivotal transition from a generation under judgment to a new generation poised for inheritance and the fulfillment of God's promises.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 26:23, though a concise genealogical entry, deeply connects to profound theological truths. It underscores God's meticulous attention to detail and His sovereign hand in preserving His people through generations. The very act of counting and naming each family demonstrates that God is a God of order, who cares about the individual components and structures of His chosen nation. This census, taken after the old generation had perished in the wilderness, serves as a powerful testament to God's unwavering covenant faithfulness, proving that His promises to Abraham, Isaac, and Jacob would endure and be fulfilled through the new generation poised to enter the Promised Land. It also highlights the importance of spiritual heritage and the continuity of God's work through successive generations, reminding us that every family, every individual, has a place and a purpose within God's unfolding redemptive narrative, contributing to the grand tapestry of His plan.

REFLECTION AND APPLICATION

While Numbers 26:23 might initially appear as a mere historical record, it offers profound spiritual lessons for contemporary believers. It reminds us that God is intimately involved in the details of our lives and communities. Just as He meticulously accounted for every family in Israel, so too does He know each one of us by name, caring for our individual journeys and our place within His larger family, the church. This passage encourages us to trust in God's faithfulness, even when circumstances seem to derail His plans; His promises endure across generations, and He will bring His purposes to fruition. Furthermore, it prompts us to consider our own spiritual lineage and the heritage of faith passed down to us. We are part of a continuous story of God's redemptive work, called to live faithfully and contribute to the building of His kingdom, ensuring that the covenant promises continue to bear fruit in our lives and through us to future generations. This verse calls us to embrace our identity within God's family and to steward the spiritual inheritance we have received.

Questions for Reflection

  • How does the meticulous detail of this census, including specific family names, speak to God's character and His intimate care for individuals within His larger plan?
  • In what ways does the continuity of the Israelite families, despite the previous generation's failures and judgments, demonstrate God's unwavering faithfulness to His covenant promises?
  • How can understanding our own spiritual heritage and our place within God's larger family (the Church) motivate us to live purposefully and contribute to His kingdom today?

FAQ

Why are these seemingly dry genealogical lists so important in the Bible?

Answer: Genealogical lists, like Numbers 26:23, are far from dry; they are foundational to the biblical narrative and theology, serving multiple crucial purposes. Firstly, they establish identity and legitimacy, proving who belongs to which tribe and family, which was vital for inheritance rights, military service, and religious roles in ancient Israel. Secondly, they powerfully demonstrate God's faithfulness to His covenant promises, particularly His promise to multiply Abraham's descendants into a great nation (see Genesis 12:2). The very existence of these numerous families, despite challenges, wilderness judgments, and even rebellion, testifies to God's enduring commitment to His word. Thirdly, they underscore divine order and meticulousness, showing that God is intimately involved in the details of His people's lives and their organization, preparing them for their destiny. Finally, and most significantly, they contribute to the redemptive historical narrative, meticulously tracing the lineage that would ultimately lead to the Messiah, ensuring the continuity of the covenant line through which God's ultimate salvation plan would unfold for all humanity, as seen in the genealogies of Jesus Christ in the New Testament.

CHRIST-CENTERED FULFILLMENT

While Numbers 26:23 is a specific genealogical record within the Old Covenant, its underlying themes find profound Christ-centered fulfillment. The meticulous counting of families, the emphasis on lineage, and the continuity of God's people all point forward to the ultimate "family" of God established through Jesus Christ. The very reason for such careful genealogical records in the Old Testament was to preserve the line through which the Messiah would come, culminating in the birth of Jesus, whose own lineage is meticulously traced in the Gospels (e.g., Matthew 1:1-17 and Luke 3:23-38). Just as the Tolaites and Punites were counted and given an inheritance in the earthly Promised Land, so too are believers in Christ counted as part of God's spiritual family, inheriting the eternal promises of God. Through Christ, the divisions of earthly families and tribes are transcended, and all who believe become "sons of God" by faith (Galatians 3:26-29), part of a new covenant people, with an inheritance that is imperishable, undefiled, and unfading, reserved in heaven (1 Peter 1:3-5). Thus, the meticulous order of Numbers 26:23 foreshadows the divine order of God's redemptive plan, perfectly executed in the person and work of Jesus Christ, who brings all believers into His eternal family and grants them a heavenly inheritance.

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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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