The total number
This phrase indicates a precise accounting, reflecting the meticulous nature of the census conducted by Moses. In the Hebrew context, numbers often carry symbolic significance, and the act of counting underscores the importance of each individual within the community of Israel. This enumeration is not merely a bureaucratic exercise but a divine mandate, emphasizing God's intimate knowledge and care for His people.

of firstborn males
The firstborn held a special place in Israelite society, often associated with inheritance rights and familial leadership. In the Hebrew tradition, the firstborn were consecrated to God, a practice rooted in the Exodus narrative where the firstborn of Israel were spared during the final plague. This consecration is a reminder of God's deliverance and the covenant relationship between God and Israel.

a month old or more
This age specification highlights the beginning of life in a communal and religious sense. In ancient Israel, a child was not considered fully part of the community until they survived the first month, a time of high infant mortality. Thus, this age marker signifies a transition from vulnerability to recognition as a member of the covenant community.

listed by name
The act of listing by name signifies individual worth and identity within the collective. In the Hebrew culture, names were deeply significant, often reflecting character, destiny, or divine purpose. This personal enumeration underscores the value of each life and God's personal relationship with His people.

was 22,273
The specific number, 22,273, is intriguing and has been the subject of much scholarly discussion. It reflects the historical reality of the Israelite community at that time. The precision of this number also points to the reliability of the biblical record and God's attention to detail. In a broader theological sense, it serves as a reminder of God's faithfulness in fulfilling His promises to Abraham regarding the multiplication of his descendants.

1. Moses
The leader of the Israelites, who was responsible for conducting the census of the firstborn males as commanded by God.

2. Aaron
The brother of Moses and the first high priest, who played a significant role in the religious leadership of Israel.

3. The Israelites
The chosen people of God, who were delivered from slavery in Egypt and were now in the wilderness, receiving God's laws and instructions.

4. The Firstborn Males
These were the firstborn sons of the Israelites, who were counted in this census as part of God's command to consecrate the firstborn to Him.

5. The Levites
A tribe set apart by God to serve in the tabernacle, who were to be taken in place of the firstborn sons of Israel.The Principle of Consecration
The firstborn males were consecrated to God, symbolizing that all life belongs to Him. This principle calls us to dedicate our lives and resources to God's service.

God's Sovereign Choice
The selection of the Levites to serve in place of the firstborn illustrates God's sovereign choice and His provision for His people. We are reminded to trust in God's plans and His provision for our lives.

Substitution and Redemption
The Levites serving in place of the firstborn foreshadows the concept of substitution and redemption, ultimately fulfilled in Christ. This encourages us to reflect on the redemptive work of Jesus and our response to His sacrifice.

The Importance of Obedience
The Israelites' obedience in counting and consecrating the firstborn demonstrates the importance of following God's commands. We are called to live in obedience to God's Word in our daily lives.

Community and Responsibility
The census of the firstborn highlights the communal aspect of Israel's identity and responsibility. As believers, we are part of a spiritual community with responsibilities to one another and to God.(43) Twenty and two thousand two hundred and threescore and thirteen.--The extremely small number of the firstborn in proportion to a male population of 600,000 of twenty years of age and upwards--i.e., to a population of about 1,000,000 males--has been a fruitful source of difficulty, and, in some cases, a ground for the rejection of the historical truth of the narrative, which involves, it has been alleged, the incredible conclusion that there was only one firstborn to forty-four males. It might suffice, in answer to those who urge this difficulty as a ground for rejecting the truth of the narrative, to reply that it is difficult, if not impossible, to conceive that a writer who has recorded, or, according to the theory in question, invented so many complicated calculations, should have inserted amongst them one which is fraught with so much apparent improbability. Many solutions of the problem have been proposed which relieve the apparent disproportion of the number of the firstborn not only of its alleged impossibility, but even of improbability. Some have urged that we are constrained by every principle of analogy to restrict the firstborn sons to those who were under twenty years of age, and who had not been included in the census which had been already taken. The destruction of the firstborn of the Egyptians was clearly subject to a somewhat similar limitation. Pharaoh himself was, in all probability, a firstborn son; and in regard to the Egyptians generally there does not appear to have been above one death in each house (Exodus 12:30), although there must have been very many houses in which the father (and it may be the grandfather) as well as the son was a firstborn child. Another opinion is that by the firstborn in every family we are to understand the firstborn in every household, including the children of concubines and slaves. When due allowance has been made, on either of these hypotheses, for the average proportion of the sexes, the average number of early deaths, and also for the limitation of the term firstborn to those who were the firstborn on the side of the father as well as of the mother, it has been contended that the number of the firstborn is consistent with the supposition that each family of the Israelites consisted of about eight or nine children--a supposition which, considering how prolific the Hebrew women are said to have been, cannot be regarded as deserving of rejection on the ground of its incredibility. The most probable solution of the difficulty, however, appears to be that which is given in the Introduction.

Verse 43. - Twenty and two thousand two hundred and threescore and thirteen. These were the first-born of the twelve tribes; but who were included under the designation "first-born" is a matter of grave dispute. The smallness of their number (not much above one per cent. of the whole population) has given rise to several conflicting theories, all of which seem to be artificial, arbitrary, and therefore unsatisfactory. It is urged by some that the expression "every male that openeth the womb" must be strictly pressed, and that there would be no "first-born" in those families (which form a considerable majority) in which either a girl was born first, or the eldest, being a boy, had died. It is further urged that only those first-horn would be counted who were not themselves fathers of families. These considerations will indeed reduce the probable numbers very largely, but not to the required amount. Others, again, give an entirely different turn to the difficulty by urging that as the command in Exodus 13. I was prospective only, so at this time only the first-born since the exodus were counted. This makes it necessary to assume an altogether unprecedented birth-rate during that short period. One other explanation strives to satisfy the arithmetical conditions of the problem by assuming that the whole of the Divine legislation in this matter was in reality directed against the worship of Moloch, and was designed to prevent the offering of first-born to him by redeeming them unto himself. As the rites of Moloch only demanded young children of tender age, only such were counted in this census. It may, indeed, be very probably concluded that their heavenly Father did claim these first-born, partly in order to save them from Moloch, because the people would thereafter be exposed to the fascination of that horrid superstition; but there is no proof whatever that they were acquainted with it at this time. These cruel rites, together with many other heathen abominations, are forbidden in Leviticus 18:21 and Deuteronomy 18:10, in view of the entry into Canaan, where they were practiced. The prophet Amos, when he reproaches them with having "carried the tabernacle of" their "Moloch" even in the wilderness (Amos 5:26), absolves them by implication from any darker superstition; and the highly rhetorical passage Ezekiel 20:26 seems to refer to the consequences of disobedience at a later date, and can hardly be pressed against the entire silence of the Pentateuch. Anyhow it does not seem possible, on the strength of a supposed intention on the part of God of which no trace appears in the text, to impose a narrow and arbitrary limit upon the plain command to number "all the first-born, from a month old and upward." If we turn from these speculations to the reason and ground of the matter as stated by God himself, it will appear much more simple. It was distinctly on the ground of their preservation from the destroying angel in Egypt that the first-born of Israel were claimed as God's peculium now (see verse 13). The command in Exodus 13:1 was no doubt prospective, but the sanctification of the first-born was based upon the deliverance itself; and this command was intended not to limit that sanctification for the present, but to continue it for the future. Now if we turn to Exodus 12:29, 30, and ask who the first-born were whom the destroying angel cut off, we see plainly enough that they included the eldest son, being a child, in every house; that every family lost one, and only one. On the one hand, Pharaoh himself was in all probability a first-born, but he was not in any personal danger, because he ranked and suffered as a father, not as a son. On the other hand, the majority of families in which the first-born was a daughter, or had died, did not therefore escape: "there was not a house where there was not one dead." Taking this as the only sure ground to go upon, we may conclude with some confidence that the first-born now claimed by God in-eluded all the eldest sons in the families of Israel who were not themselves the heads of houses. These were the destroyed in Egypt - these the redeemed in Israel. How they came to be so few in proportion is a matter in itself of extremely slight importance, and dependant, perhaps, upon causes of which no record was left.

Parallel Commentaries ...


The total
כָל־ (ḵāl)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

number
לִפְקֻדֵיהֶ֑ם (lip̄·qu·ḏê·hem)
Preposition-l | Verb - Qal - QalPassParticiple - masculine plural construct | third person masculine plural
Strong's 6485: To visit, to oversee, muster, charge, care for, miss, deposit

of the firstborn
בְּכ֨וֹר (bə·ḵō·wr)
Noun - masculine singular
Strong's 1060: Firstborn, chief

males
זָכָ֜ר (zā·ḵār)
Noun - masculine singular
Strong's 2145: Remembered, a male

a month old
מִבֶּן־ (mib·ben-)
Preposition-m | Noun - masculine singular construct
Strong's 1121: A son

or more,
וָמַ֖עְלָה (wā·ma‘·lāh)
Conjunctive waw | Adverb | third person feminine singular
Strong's 4605: The upper part, with prefix upward, above, overhead, from the top

listed
בְּמִסְפַּ֥ר (bə·mis·par)
Preposition-b | Noun - masculine singular construct
Strong's 4557: A number, definite, indefinite, narration

by name,
שֵׁמ֛וֹת (šê·mō·wṯ)
Noun - masculine plural
Strong's 8034: A name

was
וַיְהִי֩ (way·hî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be

22,273
שְׁנַ֤יִם (šə·na·yim)
Number - md
Strong's 8147: Two (a cardinal number)


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OT Law: Numbers 3:43 All the firstborn males according to (Nu Num.)