Numbers 26:35

Translation
King James Version
These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites.
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KJV (with Strong's)
These are the sons H1121 of Ephraim H669 after their families H4940: of Shuthelah H7803, the family H4940 of the Shuthalhites H8364: of Becher H1071, the family H4940 of the Bachrites H1076: of Tahan H8465, the family H4940 of the Tahanites H8470.
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Complete Jewish Bible
These are the descendants of Efrayim, by their families: of Shutelach, the family of the Shutalchi; of Bekher, the family of the Bakhri; and of Tachan, the family of the Tachani.
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Berean Standard Bible
These were the descendants of Ephraim by their clans: The Shuthelahite clan from Shuthelah, the Becherite clan from Becher, and the Tahanite clan from Tahan.
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American Standard Version
These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites.
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World English Bible Messianic
These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites.
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Geneva Bible (1599)
These are the sonnes of Ephraim after their families: of Shuthelah came the familie of the Shuthalhites: of Becher, the familie of the Bachrites: of Tahan, the familie of the Tahanites.
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Young's Literal Translation
These are sons of Ephraim by their families: of Shuthelah is the family of the Shuthelhite; of Becher the family of the Bachrite; of Tahan the family of the Tahanite.
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See also
1 Chronicles 7:201 Chronicles 7:21
In the KJVVerse 4,525 of 31,102

Study This Verse

SUMMARY

Numbers 26:35 meticulously records the three primary family divisions within the tribe of Ephraim—the Shuthelahites, Bachrites, and Tahanites—as part of the second national census. This detailed enumeration, conducted in the plains of Moab, served to organize the new generation of Israelites for the impending conquest and division of the Promised Land, highlighting God's unwavering faithfulness to His covenant promises despite the previous generation's failure and His meticulous attention to the order and structure of His people.

CONTEXT

  • Literary Context: Numbers 26:35 is intricately woven into the comprehensive second census of Israel, which spans the entirety of Numbers 26. This pivotal census, occurring approximately thirty-eight years after the initial enumeration in Numbers 1, marks a profound transition in Israel's history. The preceding generation, condemned for their profound rebellion and persistent unbelief at Kadesh-Barnea (as detailed in Numbers 14:29-35), had largely perished in the wilderness. Consequently, this new census signifies the emergence of a divinely preserved generation, poised to finally inherit the Promised Land. The meticulous listing of families, including those of Ephraim, directly precedes and undergirds the divine instructions for land distribution, which are to be allocated according to tribal and family size (Numbers 26:52-56), thereby underscoring the profound practical and theological purpose of this detailed record.
  • Historical & Cultural Context: The setting for this critical census is the plains of Moab, situated strategically east of the Jordan River, with the Promised Land now clearly visible on the horizon. This geographical location powerfully symbolizes the culmination of the arduous wilderness wandering and the imminent dawn of a new era for the Israelite nation. For ancient Israel, tribal identity, precise lineage, and robust family structures were not merely social conventions but were absolutely paramount to their societal fabric. Society was meticulously organized around these patriarchal units, which served as the foundational determinants for social standing, military conscription, and, most critically, the equitable allocation of ancestral land. Therefore, the census transcended a mere demographic exercise; it was a divinely mandated act of preparation, ensuring that each family understood its precise place within the larger national body and its legitimate claim to the inheritance promised by God to Abraham, Isaac, and Jacob. The remarkable survival and growth of these families, despite decades of harsh wilderness conditions, also stands as a powerful testament to God's miraculous preservation of His covenant people.
  • Key Themes: This verse, as an integral component of the broader census narrative, contributes significantly to several overarching theological themes prevalent in the book of Numbers and the Pentateuch as a whole. Firstly, it profoundly highlights Divine Order and Meticulousness, demonstrating God's inherently precise, systematic, and orderly nature in organizing His chosen people for the fulfillment of His grand purposes. Every single family, even those that might seem numerically insignificant, is meticulously accounted for within His sovereign plan. Secondly, it powerfully underscores Covenant Continuity and Inheritance. Despite the profound failures and disobedience of the previous generation, God remains absolutely faithful to His covenant promises, raising up a new generation specifically destined to receive the promised land. The detailed listing of families such as the Shuthalhites, Bachrites, and Tahanites affirms with certainty that the divine promises made to their forefathers, particularly Jacob's prophetic blessing of Ephraim in Genesis 48:19, would indeed be faithfully fulfilled through their descendants. Finally, the census robustly reinforces Tribal Identity and Structure, which formed the indispensable bedrock for Israel's social, religious, and military organization, thereby ensuring a clear and divinely sanctioned framework for the nation's life in the land.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sons (Hebrew, bên', H1121): This term (H1121) denotes a son, but in its widest sense, it encompasses various forms of literal and figurative relationships, including grandsons, subjects, nations, or even qualities. In this context, it refers to the direct male descendants who form the foundational patriarchal lines of the tribe of Ephraim, emphasizing the generational continuity and the establishment of distinct family units.
  • Ephraim (Hebrew, ʼEphrayim', H669): Meaning "double fruit" or "doubly fruitful" (H669), Ephraim was the younger son of Joseph, yet he received the preeminent blessing from Jacob, signifying his future prominence among the tribes (Genesis 48:19-20). This tribe indeed became one of the most powerful and influential in the Northern Kingdom of Israel, often used metonymically to refer to the entire kingdom. Its detailed enumeration here, with its specific family branches, underscores its significant numerical strength and strategic importance as Israel prepared to enter and conquer Canaan.
  • families (Hebrew, mishpâchâh', H4940): This noun (H4940) refers to a family, specifically an extended circle of relatives or a clan, forming the essential subdivisions of a larger tribe. The repeated emphasis on "families" rather than merely individuals highlights the deeply patriarchal and corporate nature of Israelite society. Inheritance rights, communal responsibilities, and individual identity were primarily vested in these collective family units, making their accurate and comprehensive enumeration absolutely crucial for the equitable distribution of the Promised Land and the maintenance of societal order.

Verse Breakdown

  • "These [are] the sons of Ephraim after their families:" This introductory clause serves as a precise heading, clearly defining the scope and subject of the verse. It explicitly states that the subsequent list will detail the direct male descendants of Ephraim, meticulously organized according to their distinct, established family units or clans. This opening immediately emphasizes the structured, orderly, and comprehensive nature of the census being conducted.
  • "of Shuthelah, the family of the Shuthalhites:" This segment identifies the first of Ephraim's three principal family lines. Shuthelah is recognized as a son of Ephraim in other genealogical records (e.g., 1 Chronicles 7:20), and his descendants collectively form the clan known as the Shuthalhites. This enumeration highlights the specific lineage and continuity within the tribe.
  • "of Becher, the family of the Bachrites:" The second significant family line enumerated is that originating from Becher, whose descendants are identified as the Bachrites. While a "Becher" is also listed as a son of Benjamin in other biblical passages (e.g., Genesis 46:21 and 1 Chronicles 7:6), the Becher mentioned here is understood within the context of Numbers 26:35 to be a distinct individual or, more likely, a prominent clan head specifically within the tribe of Ephraim, whose lineage was sufficiently established and significant to warrant inclusion in this vital census.
  • "of Tahan, the family of the Tahanites." The third and final primary family line explicitly mentioned in this verse is that of Tahan, whose descendants are known as the Tahanites. Tahan is also consistently listed as a son of Ephraim in other genealogical accounts (e.g., 1 Chronicles 7:20), further solidifying his status as a foundational patriarch for this particular clan within the larger tribe of Ephraim.

Literary Devices

Numbers 26:35 primarily employs Genealogical Listing, a pervasive and vital literary device found throughout the Pentateuch and the historical books of the Old Testament. This device serves not merely as a dry record but as a profound affirmation of identity, continuity across generations, and the divinely ordained order within the Israelite nation. The deliberate Repetition of the phrase "the family of the X-ites" for each named son of Ephraim powerfully emphasizes the meticulousness and thoroughness of the census, simultaneously reinforcing the distinct yet intricately interconnected nature of the family units within the broader tribal structure. This precise enumeration also functions as a form of Emphasis, highlighting the inherent importance and divine recognition of each lineage in God's overarching plan for Israel's inheritance and future establishment in the Promised Land.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, though seemingly a dry list of names, is profoundly rich with theological import. It powerfully illustrates God's unwavering faithfulness to His covenant promises, even in the face of human failure and generational disobedience. The meticulous accounting of this new generation, poised to inherit the land, unequivocally demonstrates that God's sovereign purposes transcend individual or collective human shortcomings, and that He consistently raises up a people to fulfill His divine will. It speaks directly to God's meticulous sovereignty in shaping history, His profound attention to detail in the lives of His people, and His steadfast commitment to establishing His covenant community in the land He so faithfully promised. The very existence and preservation of these specific family lines, having endured decades of arduous wilderness wandering, stands as a compelling testament to divine sustenance and the unbreakable continuity of the covenant community.

REFLECTION AND APPLICATION

Numbers 26:35, while rooted in the ancient context of Israelite families, offers profound and enduring lessons for believers today. It serves as a powerful reminder that God is a God of impeccable order, divine purpose, and unwavering faithfulness across all generations. Just as He meticulously accounted for each family, preparing them for their physical inheritance in the Promised Land, so too does He intimately care for every individual and family within His spiritual kingdom, preparing us for our eternal spiritual inheritance. This verse profoundly encourages us to recognize and embrace our unique place within God's grand redemptive story, understanding that our lives, our families, and our communities are intimately known, deeply valued, and purposefully orchestrated by Him. It calls us to live with intentionality and diligence, recognizing that God is perpetually working to fulfill His promises, and He calls us to be ready and prepared for the specific work He has ordained for us, trusting implicitly in His unfailing provision and sovereign guidance. Our spiritual lineage, established through Christ, connects us to a heritage infinitely richer and more enduring than any earthly one.

Questions for Reflection

  • How does the meticulous detail of this census in Numbers 26:35 speak to God's character and His profound care for His people, even in seemingly mundane administrative tasks?
  • In what specific ways can we discern God's unwavering faithfulness to His promises enduring through generations, even when human beings fail, both in biblical history and in the trajectory of our own lives?
  • How does understanding our spiritual inheritance in Christ connect to and transform the ancient Israelite concept of tribal and family inheritance?
  • What does "preparation for God's promises" tangibly look like in your life today, and how can you cultivate greater intentionality and readiness for God's unfolding purposes?

FAQ

Why are these genealogies and family lists so detailed in the Bible, especially in a book like Numbers?

Answer: The detailed genealogies and family lists, such as the one found in Numbers 26, serve several crucial and interconnected purposes within the biblical narrative. First, they powerfully demonstrate God's meticulous care, divine order, and systematic organization of His covenant people; every individual and family unit is known and accounted for by Him. Second, these lists were absolutely vital for establishing clear lines of tribal identity, confirming legitimate claims to leadership, and, most importantly, ensuring the equitable and just distribution of the Promised Land (Numbers 26:52-56). Without these precise enumerations, the allocation of land would have been chaotic and fraught with injustice. Third, they powerfully affirm the continuity and unwavering nature of God's covenant promises, demonstrating that despite the profound failures and judgment upon the previous generation, a new generation was faithfully raised up to receive the promised inheritance. Finally, from a historical and legal perspective, these genealogies provided indispensable documentation, verifying claims to land, eligibility for priestly service, and specific tribal affiliation within the complex framework of ancient Israelite society.

Numbers 26:35 lists "Becher" as a son of Ephraim, but other passages like Genesis 46:21 and 1 Chronicles 7:6 list a "Becher" as a son of Benjamin. Is this a contradiction?

Answer: This is not necessarily a contradiction but rather reflects the diverse purposes and selective focuses of biblical genealogies. While Genesis 46:21 and 1 Chronicles 7:6 indeed list a Becher as a son of Benjamin, the "Becher" mentioned in Numbers 26:35 is understood by scholars to be a distinct individual or, more plausibly, a prominent clan head or ancestor specifically within the tribe of Ephraim. Biblical genealogies are often selective, highlighting key lines or individuals for a particular theological or historical purpose (e.g., land distribution in Numbers versus broader tribal history in Chronicles). It is quite common for names to be reused across different families or for a prominent descendant to be listed as a "son" in a broader sense, meaning a "descendant" or "founder/head of a family" within a specific tribal or clan context. The primary aim of the census in Numbers 26 is to enumerate the existing and viable family units for the impending entry into the land, not to provide an exhaustive, comprehensive, or universally consistent lineage from the original patriarchal figures.

CHRIST-CENTERED FULFILLMENT

The meticulous accounting of Ephraim's families in Numbers 26:35, preparing them for their earthly inheritance, beautifully foreshadows the ultimate spiritual inheritance prepared for all believers in Christ. Just as a new generation was divinely raised up to enter the physical Promised Land after the failure and demise of the old, so too in Christ, a new spiritual generation is supernaturally born, no longer defined by earthly lineage, national identity, or past failures, but solely by saving faith in Him. Through Christ Jesus, we are grafted into God's true spiritual family, inheriting not a physical land, but "every spiritual blessing in the heavenly places" (Ephesians 1:3) and an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). Jesus, the true "Lamb of God, who takes away the sin of the world!" (John 1:29), perfectly fulfills all of God's ancient promises, establishing a new covenant where all who believe are counted as Abraham's spiritual descendants and heirs according to the promise (Galatians 3:29). The divine order, meticulous care, and purposeful enumeration seen in the wilderness census find their perfect and ultimate realization in Christ's church, His very body, which He "nourishes and cherishes" (Ephesians 5:29), preparing us for an eternal dwelling in the New Jerusalem, the ultimate and glorious "Promised Land" of God's presence (Revelation 21:1-4).

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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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