Numbers 26:32

Translation
King James Version
And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites.
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KJV (with Strong's)
And of Shemida H8061, the family H4940 of the Shemidaites H8062: and of Hepher H2660, the family H4940 of the Hepherites H2662.
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Complete Jewish Bible
of Sh'mida, the family of the Sh'mida'i; and of Hefer, the family of the Hefri.
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Berean Standard Bible
the Shemidaite clan from Shemida, and the Hepherite clan from Hepher.
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American Standard Version
and of Shemida, the family of the Shemidaites; and of Hepher, the family of the Hepherites.
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World English Bible Messianic
and Shemida, the family of the Shemidaites; and Hepher, the family of the Hepherites.
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Geneva Bible (1599)
Of Shemida, the familie of the Shemidaites: of Hepher, the familie of the Hepherites.
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Young's Literal Translation
and of Shemida the family of the Shemidaite; and of Hepher the family of the Hepherite.
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In the KJVVerse 4,522 of 31,102

Study This Verse

SUMMARY

Numbers 26:32 meticulously records two specific family clans, the Shemidaites and the Hepherites, within the tribe of Manasseh, as part of the second census of Israel. This verse, seemingly a mere genealogical entry, underscores God's precise and orderly nature in preparing His people for the inheritance of the Promised Land, highlighting the divine attention to individual families as foundational units for the fulfillment of His covenant promises.

CONTEXT

  • Literary Context: Numbers 26:32 is embedded within a comprehensive census of the Israelite tribes, conducted on the plains of Moab, just prior to their entry into Canaan. This "second numbering" (compare with the first census in Numbers 1) serves as a crucial update, detailing the new generation prepared to inherit the land. The preceding verses, specifically Numbers 26:29-31 (which identifies Shemida and Hepher as sons of Gilead, a son of Machir, Manasseh's only son), establish the lineage of Manasseh. This meticulous detail emphasizes the hierarchical structure of Israelite society and the precise basis for land allocation, as further elaborated in Numbers 26:52-56. The entire chapter prepares the reader for the subsequent division of the land and the establishment of Israel in Canaan, ensuring divine order in the fulfillment of God's promises.

  • Historical & Cultural Context: The census takes place approximately 38 years after the first census at Sinai, marking the transition from the wilderness generation, which largely perished due to disobedience, to a new generation poised for conquest and settlement. The plains of Moab, east of the Jordan River, served as the staging ground for this pivotal moment. Culturally, such detailed genealogical records were vital in ancient Near Eastern societies, particularly for establishing tribal identity, land rights, and military organization. For Israel, this census was not merely administrative; it was divinely mandated, reflecting God's direct involvement in their societal structure and the fulfillment of His covenant promises regarding the land. The division of land "by lot according to the number of names" (Numbers 26:55) underscores the practical and legal significance of each family unit recorded.

  • Key Themes: This verse, within its broader chapter, contributes to several overarching themes. Firstly, it highlights Divine Order and Meticulousness, demonstrating God's precise organization of His people, down to individual families, ensuring that nothing is arbitrary in His plan for their inheritance. Secondly, it powerfully illustrates Covenant Faithfulness, as God, despite the previous generation's rebellion, remains true to His promise to Abraham, Isaac, and Jacob to give their descendants the land (Genesis 12:7). This census signifies the continuity of God's redemptive plan through the new generation. Lastly, it emphasizes Identity and Inheritance, where the naming of specific clans like the Shemidaites and Hepherites reinforces their distinct identity and their rightful claim to a portion of the Promised Land, foundational to the Israelite understanding of their place within God's covenant community.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Shemida (Hebrew, Shᵉmîydâʻ, H8061): This name, derived from "name" and "knowing," signifies "name of knowing" or "fame of knowledge." As a grandson of Manasseh through Gilead, Shemida's name underscores the divine act of "knowing" and "naming" each family, thereby establishing their identity and right to inheritance within the larger covenant community. The very act of being named and counted by God confers a form of "fame" or recognition, establishing their place in the divine record.
  • Hepher (Hebrew, Chêpher, H2660): This name means "a pit of shame." While seemingly negative, names in ancient contexts often carried multiple layers of meaning or could be associated with places. As a son of Gilead and a descendant of Manasseh, Hepher's clan, the Hepherites, would have been a distinct and recognized entity, contributing to the overall strength and composition of the tribe. The inclusion of his name and lineage in this divinely mandated census highlights God's comprehensive knowledge of every family, regardless of the potential etymological nuances of their progenitor's name.
  • Family (Hebrew, mishpâchâh, H4940): This term refers to a circle of relatives, a clan, or by extension, a tribe or people. Its repetition in the verse ("the family of the Shemidaites," "the family of the Hepherites") emphasizes that the census is not merely counting individuals but rather organized, recognized social units. These family units were the foundational building blocks of Israelite society, crucial for establishing identity, managing resources, and, most importantly, for the equitable distribution of the Promised Land. The divine focus on the mishpâchâh underscores the communal aspect of God's covenant with Israel.

Verse Breakdown

  • "And [of] Shemida, the family of the Shemidaites:" This clause precisely identifies Shemida as the progenitor of a distinct clan. The phrase "the family of the Shemidaites" (מִשְׁפַּחַת הַשְּׁמִידָעִי mishpaḥat ha-shĕmîdāʿî) explicitly links the individual to the collective unit. This meticulous naming convention ensures that each lineage is recognized and accounted for, crucial for the subsequent division of the land by tribal and familial lines. It highlights the importance of identity rooted in ancestry and divine recognition within the covenant community.
  • "and [of] Hepher, the family of the Hepherites." Parallel to the first clause, this part identifies Hepher as the founder of another specific clan. The repetition of the structure reinforces the systematic and exhaustive nature of the census. Each "family" (מִשְׁפָּחָה mishpaḥah) represents a distinct, countable unit within the larger tribal structure, possessing its own identity and claim to a portion of the inheritance. The inclusion of these specific names, even among many others, emphasizes God's comprehensive knowledge and care for every part of His chosen people, ensuring no one is overlooked in His divine plan.

Literary Devices

The primary literary device at play in Numbers 26:32, and indeed throughout much of Numbers 26, is Enumeration and Genealogical Listing. The text systematically lists individuals and their descendant clans, providing a detailed roster of the Israelite population. This is not merely a dry list but a divinely ordained record, emphasizing God's meticulous Order and Precision. The repetitive grammatical structure, "and [of] X, the family of the X-ites," creates a rhythmic pattern that underscores the comprehensive nature of the census. This Repetition serves to reinforce the idea that every family, no matter how seemingly minor, is known and accounted for by God. The use of the suffix "-ites" to denote a collective family unit derived from a progenitor is a form of Nominalization, transforming an individual's name into a collective identity, essential for the administrative and theological purposes of the census and the subsequent land distribution.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 26:32, though a specific genealogical entry, serves as a profound theological statement about God's enduring faithfulness, His meticulous care for His people, and the unfolding of His covenant promises. It underscores that God's plan is not vague but precise, involving every family and individual within the covenant community. The census itself is an act of divine preparation, ensuring that the inheritance of the Promised Land is distributed justly and according to God's design, demonstrating that even the seemingly mundane details of human organization are under His sovereign hand. This verse reminds us that God is intimately acquainted with His people, knowing each one by name and purpose, just as He knew these ancient families, thereby affirming His omnipresence and providential care.

REFLECTION AND APPLICATION

Numbers 26:32, at first glance, might appear as a simple historical record, yet it carries profound implications for our understanding of God's character and our place within His ongoing story. This verse reminds us that God is a God of order, detail, and faithfulness. He meticulously accounts for every individual and family within His covenant. Just as He knew the Shemidaites and Hepherites by name and ensured their place in the inheritance, He knows each of us intimately. Our lives are not random; they are part of His grand, unfolding plan. This should instill in us a deep sense of security and significance, knowing that we are seen, valued, and purposed by the Creator of the universe. It also challenges us to consider our own "inheritance" in Christ and how we are preparing to receive and steward it, living faithfully within the "family" of God, recognizing that our spiritual lineage is now through Christ, connecting us to a vast and diverse family of believers.

Questions for Reflection

  • How does the meticulous detail of this census, including specific family names, challenge or affirm your understanding of God's personal involvement in your life?
  • In what ways does being part of God's "family" (the church) provide you with a sense of identity and belonging, similar to the tribal and familial identity of ancient Israel?
  • What "inheritance" or promises of God are you currently preparing to receive or steward, and how does the example of Israel's preparation for the Promised Land encourage you?

FAQ

Why is such a detailed list of names and families important in the Bible?

Answer: Detailed lists of names and families, like those in Numbers 26:32, are crucial for several reasons within the biblical narrative. Firstly, they establish identity and lineage, tracing the fulfillment of God's covenant promises, particularly those made to Abraham regarding his numerous descendants (Genesis 12:2). Secondly, they serve a practical purpose for land distribution, as the Promised Land was to be divided among the tribes and families according to their numbers (Numbers 26:52-56). Thirdly, these lists demonstrate God's meticulous order and faithfulness. They show that God knows each individual and family within His people, ensuring His plan unfolds precisely. Finally, they provide a historical record validating the claims and heritage of the Israelite nation, underscoring their unique relationship with God and the divine authenticity of the narrative.

CHRIST-CENTERED FULFILLMENT

While Numbers 26:32 appears to be a dry genealogical record, it finds profound Christ-centered fulfillment by foreshadowing the ultimate inheritance and identity found in Jesus Christ. The meticulous accounting of families for the purpose of land inheritance points to a greater, spiritual inheritance available to all who are "counted" in Christ. Just as the Shemidaites and Hepherites received their portion by virtue of their lineage and God's faithfulness to His covenant with Israel, believers today receive an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4) by virtue of their spiritual lineage through faith in Christ. Jesus, the true "seed" of Abraham (Galatians 3:16), is the ultimate heir through whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). Through Him, Gentiles are grafted into the spiritual family of God (Romans 11:17), becoming "fellow heirs with Christ" (Romans 8:17) and part of a new covenant people, whose names are "written in the book of life" (Revelation 21:27). Thus, the ancient census, with its focus on earthly inheritance and tribal identity, ultimately points to the heavenly inheritance and eternal identity secured for us in our Lord Jesus Christ, who is the head of the church, His spiritual body.

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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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