Numbers 26:27

“Census Results by Tribe”· Numbers 26:5–51
Translation
King James Version
These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred.
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KJV (with Strong's)
These are the families H4940 of the Zebulunites H2075 according to those that were numbered H6485 of them, threescore H8346 thousand H505 and five H2568 hundred H3967.
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Complete Jewish Bible
These were the families of the Z'vuloni, according to those counted of them, 60,500.
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Berean Standard Bible
These were the clans of Zebulun, and their registration numbered 60,500.
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American Standard Version
These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred.
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World English Bible Messianic
These are the families of the Zebulunites according to those who were numbered of them, sixty thousand five hundred.
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Geneva Bible (1599)
These are the families of the Zebulunites, after their nombers, three score thousande and fiue hundreth.
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Young's Literal Translation
These are families of the Zebulunite by their numbered ones, sixty thousand and five hundred.
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See also
Numbers 2:7Numbers 2:8Numbers 1:30Numbers 1:31
In the KJVVerse 4,517 of 31,102 · 14.5%

Study This Verse

Summary

Numbers 26:27 meticulously records the population count of the tribe of Zebulun during the second census of Israel, conducted in the plains of Moab. This verse specifies that 60,500 men of fighting age were registered from the families of Zebulun, forming a crucial component of the comprehensive numbering of the new generation poised to enter and inherit the Promised Land. This precise accounting highlights God's divine order, His unwavering faithfulness to His covenant promises across generations, and His active preparation of His people for the fulfillment of His redemptive purposes.

Context

Literary Context

Numbers chapter 26 presents the second national census of Israel, taken approximately 38 years after the initial census recorded in Numbers 1. This critical numbering takes place in the plains of Moab, immediately preceding Israel's long-awaited entry into Canaan, and significantly, follows the devastating plague detailed in Numbers 25. The dual purposes of this census were to ascertain the military strength of the new generation for the impending conquest of Canaan and, more profoundly, to establish a precise basis for the equitable distribution of the land among the tribes and their constituent families, as explicitly outlined in Numbers 26:52-56. Each tribal entry, including that of Zebulun in Numbers 26:27, adheres to a consistent formula, emphasizing the "families" within each tribe, thereby solidifying their claims to future inheritance. This structure reinforces the continuity of God's covenant promises through successive generations.

Historical & Cultural Context

The setting for this pivotal census is the plains of Moab, situated east of the Jordan River, directly opposite the city of Jericho. This geographical location marks the culmination of Israel's forty-year wilderness wandering and serves as the immediate threshold of the Promised Land. In the broader ancient Near Eastern context, censuses were common administrative tools employed for military conscription, taxation, and land allocation. For Israel, however, these enumerations carried profound theological weight, signifying God's sovereign organization of His chosen people and His preparation for the fulfillment of His covenant. The preceding generation, having demonstrated profound disobedience at Kadesh-Barnea, had largely perished in the wilderness, as prophesied in Numbers 14:29-35. Consequently, this second census represents a crucial generational transition, a new beginning for a people now ready to inherit the promises made to their patriarchs, Abraham, Isaac, and Jacob. The consistent emphasis on "families" (Hebrew: mishpachot) within each tribe was paramount, as land inheritance was meticulously distributed according to the size of these family units, ensuring a fair and orderly division of the tribal territories.

Key Themes

Numbers 26:27, embedded within the broader narrative of Numbers 26, contributes significantly to several overarching theological and narrative themes. Firstly, it powerfully underscores Divine Order and Sovereignty, demonstrating God's meticulous attention to detail in organizing and preparing His people for His specific purposes, whether for military engagement or for the responsibilities of inheritance. The precise numbering highlights His active and direct involvement in their collective affairs. Secondly, the census serves as a compelling testament to Covenant Faithfulness and Continuation. Despite the widespread rebellion and failure of the previous generation, God remains utterly faithful to His covenant promises, raising up a new generation fully equipped to inherit what was foretold. This enumeration signifies their readiness to step into this divine plan. Thirdly, the consistent focus on specific tribal and family counts emphasizes Tribal Identity and Inheritance, reinforcing the enduring importance of lineage and the divinely ordained system for land distribution. Each tribe's unique identity and future portion in Canaan are affirmed and secured. Lastly, the entire census narrative functions as a theme of Preparation for the Future, vividly illustrating God's practical equipping and empowering of His people for the challenges, responsibilities, and blessings that lie ahead in the Promised Land.

Exposition and Analysis

Key Word Analysis

families mishpâchâh' H4940

This term, derived from a root suggesting "to be wide" or "to spread out," refers to a circle of relatives, a clan, or by extension, a tribe or people. In the context of Numbers 26:27, it emphasizes that the census was not merely a count of individuals but a meticulous enumeration of distinct kinship units within the larger tribe. This focus on the mishpâchâh was crucial for the equitable distribution of the Promised Land, as inheritance was allocated according to these family groupings, ensuring that each lineage received its due portion.

Zebulunites Zᵉbûwlônîy' H2075

This is a patronymic term, identifying the descendants of Zebulun, the tenth son of Jacob and Leah. The inclusion of this specific tribal name underscores the continuity of God's covenant with the twelve tribes of Israel, each maintaining its distinct identity and destiny within the larger national body. Their specific mention here highlights the fulfillment of ancestral promises and the ongoing divine plan for each of Jacob's sons and their progeny.

numbered pâqad' H6485

While often translated as "numbered" or "counted," the Hebrew verb pâqad carries a much richer semantic range. It implies a divine "visitation," "oversight," "muster," or "charge." When God pâqads His people, it is not a mere statistical exercise but an act of divine attention, accountability, and often, preparation for a specific purpose or, at times, judgment. Here, it signifies God's active, purposeful involvement in preparing His people for the inheritance of the land, demonstrating His careful and deliberate supervision of their readiness.

Verse Breakdown

"These [are] the families of the Zebulunites"

This opening clause immediately establishes the subject of the verse: the descendants of Zebulun, specifically organized into their family units. The emphasis on "families" (Hebrew: mishpachot) is paramount, as it highlights the foundational social and legal structure of Israelite society, particularly concerning land inheritance. The land was to be divided among these family units based on their population size, ensuring a just and orderly distribution of tribal territories and reinforcing the importance of lineage in the fulfillment of God's promises.

"according to those that were numbered of them"

This phrase clarifies that the preceding statement about Zebulun's families is directly tied to the results of the divinely mandated census. It confirms that the subsequent numerical figure is the official, accurate count derived from this rigorous process. This reinforces the idea that the numbering was not arbitrary but a divinely ordained and meticulously executed process, reflecting God's precise knowledge and oversight of His people.

"threescore thousand and five hundred"

This provides the exact numerical outcome of the census for the tribe of Zebulun, stating their total strength as 60,500 men aged twenty years and upward, who were fit for military service. This specific figure, rather than a rounded approximation, attests to the meticulous record-keeping and divine precision involved in the census. Notably, Zebulun was one of the few tribes (along with Manasseh and Benjamin) that showed an increase in population from the first census, suggesting a unique resilience, divine favor, or perhaps a lower rate of mortality during the wilderness wanderings compared to other tribes.

Literary Devices

The primary literary device evident in Numbers 26:27, and indeed pervasive throughout the entire chapter, is Enumeration or Cataloguing. The text systematically lists each tribe and its constituent families, along with their precise numerical counts. This meticulous Repetition of the census format for every tribe creates a profound sense of divine order, precision, and comprehensive thoroughness. It underscores that every segment of the nation is accounted for, known, and prepared for the impending transition. Beyond mere listing, the very act of numbering itself carries significant Symbolism. The census symbolizes God's sovereign knowledge of His people, His active preparation of them for a new era of covenant fulfillment, and the crucial transition from a generation marked by disobedience to one poised for inheritance. The numbers, while literal, also serve as a tangible representation of God's faithfulness to multiply His people, even after severe judgments. There is also an implicit Contrast between the generation that failed in the wilderness and this new generation, now counted and ready to enter the land, highlighting themes of divine patience, renewal, and the enduring nature of God's promises.

Theological and Thematic Connections

Numbers 26:27, as an integral part of the second census, profoundly illustrates God's unwavering commitment to His covenant promises despite human failure and generational transitions. The meticulous numbering of each tribe, including Zebulun, reveals a God who is intimately involved in the details of His people's lives, organizing them with precision for His grand purposes. This is far more than a mere demographic survey; it is a profound theological statement about divine faithfulness across generations. It underscores that while individuals and entire generations may falter or fall short, God's overarching plan for His people and His promises of land and blessing endure. The census serves as a tangible sign of God's preparation of a new generation, equipping them not only for military conquest but for the immense responsibilities of inheriting and stewarding the Promised Land. It teaches us that God's redemptive purposes are generational, and He meticulously prepares each new wave of His people to fulfill His ongoing, unfolding plan for humanity.

Numbers 1:31Numbers 26:55Deuteronomy 1:35-36

Reflection and Application

Numbers 26:27, though seemingly a dry numerical entry, carries profound implications for our understanding of God and our place within His ongoing narrative. It reminds us that God is a God of order, precision, and purposeful intention. Just as He meticulously numbered and prepared the Israelites for their earthly inheritance, He is actively involved in the intricate details of our lives, preparing us for the unique callings and spiritual inheritances He has for us. This verse encourages us to cultivate a deep trust in God's sovereign oversight, even when our personal circumstances or the broader world appear chaotic or uncertain. It challenges us to consider our irreplaceable role within the larger narrative of God's redemptive plan, recognizing that we are part of a continuing story that spans generations. We are called to be a faithful generation, diligently learning from the mistakes and triumphs of past believers, and wholeheartedly embracing the promises of God for our future, ready to step into the spiritual inheritance prepared for us in Christ. Our individual lives, like the specific numbers of Zebulun, are known, valued, and purposed by God, and we are being equipped for His ongoing work in the world.

Questions for Reflection

  1. How does God's meticulous attention to detail in the census encourage or challenge your view of His intimate involvement in your personal life and the broader community of faith?
  2. In what specific ways do you perceive yourself being "numbered" or prepared by God for His unique purposes in your generation, and how can you actively and intentionally participate in that divine preparation?
  3. Considering the profound generational transition depicted in Numbers, what vital lessons can we learn from past generations of believers, encompassing both their successes and their failures, to faithfully embrace and steward God's promises for our present and future?

FAQ

Why was a second census necessary, given that one was already taken in Numbers 1?

The second census, detailed comprehensively in Numbers 26, was critically necessary because the generation counted in the first census (Numbers 1) had largely perished in the wilderness due to their collective disobedience and rebellion against God, particularly after the incident at Kadesh-Barnea (Numbers 14). God had explicitly decreed that none of that disobedient generation, save for Caleb and Joshua, would enter the Promised Land. Therefore, this new census was taken to count the new generation, specifically those aged twenty and above, who were now ready and eligible to enter Canaan. Its primary purposes were twofold: to ascertain the military strength of this new, prepared generation for the impending conquest, and, crucially, to provide an accurate and equitable basis for the fair distribution of the land by lot among the tribes and their respective families, ensuring an orderly inheritance.

What is significant about Zebulun's count increasing from the first census, unlike many other tribes?

The increase in Zebulun's population from 57,400 in the first census (Numbers 1:31) to 60,500 in the second census (Numbers 26:27) is indeed highly significant. Most other tribes experienced a notable decrease in their numbers due to the wilderness judgments, plagues, and general attrition. Zebulun was one of only three tribes (along with Manasseh and Benjamin) to show an increase. This demographic anomaly could indicate several factors: divine favor specifically upon the tribe, greater resilience and faithfulness within their families, or perhaps a lower incidence of participation in the rebellions that led to divine judgment and widespread mortality. Regardless of the specific human or circumstantial factors, it ultimately highlights God's sovereign oversight and unique dealings with each tribe, ensuring that His overarching purposes for the nation as a whole would be fulfilled, even as individual tribal strengths fluctuated in the challenging wilderness environment.

Christ-Centered Fulfillment

The meticulous numbering of the tribes in Numbers 26, including the specific count of Zebulun, finds its ultimate Christ-centered fulfillment in God's sovereign knowledge, election, and gathering of His people in Christ. Just as God intimately knew each family and individual counted for the earthly inheritance of Canaan, so too does He intimately know and supernaturally select those who are His by grace through faith. The census, which prepared a new generation for entry into a promised land, powerfully foreshadows the new covenant people of God, who are brought into a spiritual and eternal inheritance through Jesus Christ. Christ is the true and ultimate leader who brings His people into their eternal rest and inheritance, a rest that Moses, despite faithfully leading the census, could not fully provide (Hebrews 4:9). In Christ, our identity and destiny transcend mere earthly territory; we are "chosen in him before the foundation of the world" (Ephesians 1:4) and have "obtained an inheritance" (Ephesians 1:11) that is imperishable, undefiled, and unfading, kept in heaven for us. Every hair on our heads is numbered by God (Matthew 10:30), signifying His intimate knowledge, meticulous care, and profound value for each believer. Through faith in Him, we become part of a spiritual lineage, children of God by adoption (John 1:12), and heirs according to the promise (Galatians 3:29), inheriting not a physical land, but eternal life, reconciliation, and unending communion with God Himself.

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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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