Numbers 26:31

Translation
King James Version
And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites:
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KJV (with Strong's)
And of Asriel H844, the family H4940 of the Asrielites H845: and of Shechem H7928, the family H4940 of the Shechemites H7930:
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Complete Jewish Bible
of Asri'el, the family of the Asri'eli; of Sh'khem, the family of the Shikhmi;
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Berean Standard Bible
the Asrielite clan from Asriel, the Shechemite clan from Shechem,
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American Standard Version
and of Asriel, the family of the Asrielites; and of Shechem, the family of the Shechemites;
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World English Bible Messianic
and Asriel, the family of the Asrielites; and Shechem, the family of the Shechemites;
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Geneva Bible (1599)
Of Asriel, the familie of the Asrielites: of Shechem, the familie of Shichmites.
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Young's Literal Translation
and of Asriel the family of the Asrielite; and of Shechem the family of the Shechemite;
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In the KJVVerse 4,521 of 31,102

Study This Verse

SUMMARY

Numbers 26:31 meticulously records the families of Asriel and Shechem, two prominent clans within the tribe of Manasseh, as part of the second comprehensive census of Israel. This verse, situated within a detailed genealogical listing, underscores God's divine order and meticulous care in preparing the new generation of Israelites for their inheritance in the Promised Land, demonstrating His unwavering faithfulness to His covenant promises despite the failures of the previous generation.

CONTEXT

  • Literary Context: Numbers 26:31 is embedded within the extensive second census of Israel, detailed in Numbers 26. This chapter serves as a pivotal bridge between the wilderness wanderings and the imminent entry into Canaan. Following the devastating plague at Baal-peor (Numbers 25), which decimated a significant portion of the rebellious first generation, this census establishes the new demographic and military strength of Israel. The meticulous listing of families, including the Asrielites and Shechemites, is not merely a record of names but a foundational act for the equitable distribution of the land, as explicitly stated in Numbers 26:54. It parallels the first census in Numbers 1, highlighting the passing of one era and the beginning of another, marked by God's renewed focus on fulfilling His promises to His people.
  • Historical & Cultural Context: This census took place in the plains of Moab, on the cusp of the Israelites' entry into Canaan, approximately 38 years after the first census at Sinai. Culturally, censuses in the ancient Near East often served military and taxation purposes, but for Israel, they held profound theological significance. This particular enumeration was crucial for several reasons: to ascertain the number of fighting men (those 20 years and older) for the conquest of Canaan, to establish the population basis for the division of the land among the tribes and their sub-clans, and to demonstrate God's continued covenant relationship with a new generation. The emphasis on specific families like the Asrielites and Shechemites reflects the patrilineal and clan-based structure of Israelite society, where identity, inheritance, and social standing were intrinsically tied to one's family lineage and ancestral rights.
  • Key Themes: Numbers 26:31 contributes to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it powerfully illustrates Divine Order and Organization. God's meticulous attention to every family and individual within Israel demonstrates His sovereign control and purposeful planning for His people, ensuring a structured and just society. Secondly, it highlights the Continuity of God's Promises. Despite the rebellion and judgment that befell the generation of the Exodus (Numbers 14:26-35), God remains faithful to His covenant with Abraham, Isaac, and Jacob, raising up a new generation to inherit the land. This census is a tangible sign of that enduring faithfulness. Finally, the verse underscores Preparation for Inheritance. The primary practical purpose of this detailed census was to prepare for the allocation of tribal territories in Canaan, a process later detailed in the book of Joshua, particularly seen in the distribution to Manasseh's clans in Joshua 17:1-6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Asriel (Hebrew, ʼAsrîyʼêl', H844): This name, identified in the ground truth as "Asriel, the name of two Israelites," is an orthographical variation of a name meaning "God is my help" or "blessed of God." It signifies the patriarchal origin of the clan, where the founder's name often carried a theological or descriptive meaning, reflecting a divine connection or blessing upon the family's lineage. The inclusion of Asriel and his family, the Asrielites, underscores the meticulous detail of God's census, ensuring every legitimate clan received its due consideration for the land inheritance.
  • Shechem (Hebrew, Shekem', H7928): As per the ground truth, this is "Shekem, the name of a Hivite and two Israelites." While the name itself can mean "shoulder" or "back," implying strength or a prominent feature, here it specifically identifies the progenitor of the Shechemite clan. This personal naming underscores the genealogical structure of Israelite society, where individual founders established distinct family identities crucial for tribal organization and land distribution. The mention of the Shechemites, like the Asrielites, confirms the comprehensive nature of the census and the importance of each family unit.
  • Family (Hebrew, mishpâchâh', H4940): This pivotal Hebrew term, derived from a root related to "to arrange" or "to place," denotes "a family, i.e. circle of relatives; figuratively, a class (of persons), a species (of animals) or sort (of things); by extension a tribe or people." In the context of the census, mishpâchâh signifies the fundamental social and organizational unit—a clan or extended family sharing a common ancestor. Its repeated use in Numbers 26:31 highlights the meticulous accounting of Israel's population, as these family units were the basis for military organization and, crucially, for the equitable distribution of the Promised Land.

Verse Breakdown

  • "And [of] Asriel, the family of the Asrielites:" This clause identifies Asriel, a son of Gilead (Manasseh's son), as the progenitor of the "Asrielites," a distinct clan within the tribe of Manasseh. The phrasing highlights the direct lineage from the individual to the collective family unit, emphasizing the genealogical basis of Israelite society and the census. This family, like others, would receive an inheritance based on its numbers, reflecting God's ordered allocation of the land.
  • "and [of] Shechem, the family of the Shechemites:" Parallel to the first clause, this identifies Shechem, another son of Gilead, as the founder of the "Shechemites." The identical grammatical structure reinforces the systematic nature of the census, treating each family with equal importance in the grand scheme of the tribal enumeration. It underscores that every recognized clan, regardless of size, was accounted for in God's plan for the land's distribution, ensuring fairness and completeness in the preparation for their inheritance.

Literary Devices

Numbers 26:31, as part of a larger census, primarily employs Genealogical Listing, a common literary device in biblical texts (e.g., Genesis 5, 1 Chronicles 1-9). This device serves to establish lineage, demonstrate continuity, and provide a historical framework for the divine promise of land inheritance. The meticulous enumeration of names and families, though seemingly dry, functions to underscore the divine order and the precise fulfillment of God's promises. The Repetition of the phrase "the family of the X-ites" (e.g., "the family of the Asrielites," "the family of the Shechemites") creates a rhythmic pattern that emphasizes the comprehensive and systematic nature of the census. This repetition highlights that every recognized clan was accounted for, reinforcing the themes of divine meticulousness and the importance of each family unit in the overall structure of Israel. The census itself can be seen as a form of Symbolism, representing God's active involvement in the details of His people's lives and His preparation of them for their destiny.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 26:31, though a seemingly minor detail in a lengthy list, profoundly illustrates God's meticulous involvement in the lives of His people and His unwavering commitment to His covenant promises. The careful accounting of each family, even within a sub-tribe, speaks to a divine order that undergirds all of creation and history. It signifies that God knows His people intimately, not just as a collective, but as individuals and distinct family units, each with a place and purpose in His grand design. This attention to detail assures us that God's plans are precise and purposeful, even when human actions seem chaotic or disobedient. It also reinforces the theme of inheritance, showing that God's faithfulness ensures that the blessings promised to Abraham would indeed be passed down through specific, identifiable lineages, preparing them for the physical possession of the land.

REFLECTION AND APPLICATION

The detailed accounting of families in Numbers 26:31, far from being a mere historical record, offers profound spiritual lessons for believers today. It reminds us that God is a God of order, purpose, and meticulous detail. Just as He knew each family and their place in the inheritance of Canaan, He knows each of us intimately, numbering even the hairs on our heads. This verse encourages us to trust in God's sovereign plan for our lives, knowing that He has a specific place and purpose for us within His spiritual family, the church. It also highlights the importance of our spiritual lineage and identity in Christ, preparing us for our eternal inheritance. We are called to live in an ordered manner, reflecting God's character, and to be ready for the spiritual blessings and responsibilities He has prepared for us.

Questions for Reflection

  • How does God's meticulous attention to detail in the census encourage you in your own life and circumstances?
  • In what ways do you see yourself as part of God's spiritual family, and how does that belonging shape your identity and purpose?
  • How might God be preparing you now, through various experiences and relationships, for future blessings or responsibilities in His kingdom?

FAQ

Why was this second census so important, given that a first one was already taken?

Answer: The second census, detailed in Numbers 26, was critically important for several reasons distinct from the first census in Numbers 1. Firstly, the first generation of Israelites, those who rebelled at Kadesh-barnea, had largely died off in the wilderness as a divine judgment (see Numbers 14:26-35). This second census was taken to count the new generation, those twenty years and older, who would actually enter and inherit the Promised Land. Secondly, its primary purpose was practical: to determine the military strength of the new generation for the impending conquest of Canaan and, more importantly, to provide an accurate demographic basis for the fair and orderly distribution of the land among the tribes and their families, as specified in Numbers 26:54.

What is the significance of listing specific families like Asrielites and Shechemites?

Answer: The listing of specific families like the Asrielites and Shechemites holds significant practical and theological weight. Practically, it was essential for the equitable distribution of land. The size of each family directly influenced the portion of land they would receive, ensuring that the inheritance was proportional to their numbers. Theologically, it underscores God's meticulous attention to detail and His commitment to order. Every family, no matter how seemingly small or obscure, was known and accounted for in God's divine plan. It reinforces the importance of lineage and identity within Israelite society, demonstrating that God's covenant promises were being fulfilled through specific, identifiable family lines, ensuring the continuity of His people and their claim to the promised inheritance.

CHRIST-CENTERED FULFILLMENT

The meticulous census of Numbers 26:31, detailing the families of Asriel and Shechem, finds its ultimate fulfillment and spiritual depth in Christ. The census of the old covenant generation was a preparation for inheriting a physical land; in the new covenant, Christ is the head of a new spiritual generation, preparing them for an eternal, spiritual inheritance. Just as the Israelites were counted and organized for their earthly portion, believers in Christ are "numbered" and adopted into God's family, becoming heirs of an incorruptible inheritance (1 Peter 1:3-5). The emphasis on specific families foreshadows the truth that in Christ, all who believe, regardless of their earthly lineage, are grafted into the spiritual family of God, becoming "heirs according to the promise" (Galatians 3:29). The divine order seen in the census points to Christ as the one through whom all things are held together and ordered (Colossians 1:17), and our ultimate "inheritance" is found in Him, not in a geographical location, but in the spiritual blessings of the heavenly kingdom (Ephesians 1:11). Through Christ, the promise of a "land" transforms into the promise of eternal life and fellowship with God, a far greater and lasting 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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