Cornelius a Lapide
Table of Contents
Argument: Introduction to Numbers
This book is called in Hebrew from its beginning vatedabber, that is, "and He spoke." The Greeks called it arithmoi, and the Latins following them called it Numbers, because this book begins with a census and numbering of the people, and because many enumerations and countings are reviewed in this book, such as the wars of Israel, chapter 1; of the firstborn and Levites, chapter III; of the stations in the desert, chapter XXXIII. Finally, because in this book the Hebrews are distributed into their numbers, that is, orders, squadrons, and battle lines: for "number" is often taken to mean a fixed arrangement and order, as in Virgil, Aeneid XI:
The Etruscan leaders and the whole cavalry army, Arranged by number into squadrons.
Thus soldiers were said to be enrolled in the numbers when they were distributed into their orders and inscribed in their roster.
The subject matter of the book is, in part, the history of the pilgrimage of the Hebrews through the desert as they journeyed toward Canaan -- for Moses here continues what he began in Exodus; in part, various enumerations; and in part, positive precepts of God interspersed here and there. "Do not the Numbers," says St. Jerome in the Prologus Galeatus, "contain the mysteries of all Arithmetic, and of the prophecy of Balaam, and of the forty-two stations through the wilderness?" On account of this new subject matter, here is a new section of the Pentateuch, and a new book of Numbers, separated and distinguished from Leviticus and the others.
Abulensis judges that Moses in Exodus, especially chapter XX, set forth the moral or natural precepts; in Leviticus the ceremonial precepts; and in Numbers the judicial precepts. But this is not true in every respect: for he also wove in judicial precepts in Exodus XXI and XXII, and here in Numbers he intermixes ceremonial precepts just as much, indeed more so, than judicial ones, here and there.
This book embraces the history and deeds of Moses and the Hebrews, from the second month of the second year of their departure from Egypt, up to nearly the end of Moses' life, that is, of the forty years of wandering in the desert -- namely, up to the beginning of the eleventh month of the fortieth year. For from that eleventh month of the fortieth year begins the following book of Deuteronomy, as is clear by comparing verse 1, chapter 1 of Numbers with chapter 1 of Deuteronomy, verse 3. Therefore the book of Numbers contains the deeds of about 39 years, namely from the year of the world 2453 to the year 2494, which was from the year after the flood 798 to the year 837.
Synopsis of the Chapter
The number of the children of Israel was taken, from the twentieth year and above, by individual tribes, and they were found to be in all 603,550.
Vulgate Text: Numbers 1:1-54
1. And the Lord spoke to Moses in the desert of Sinai in the tabernacle of the covenant, on the first day of the second month, in the second year of their departure from Egypt, saying: 2. Take the sum of the whole congregation of the children of Israel by their families and houses, and the names of every one, whatever is of the male sex, 3. from the twentieth year and upward, of all the strong men of Israel, and you shall number them by their companies, you and Aaron. 4. And there shall be with you the princes of the tribes and of the houses in their families, 5. whose names are these: Of Reuben, Elisur the son of Shedeur; 6. of Simeon, Shelumiel the son of Zurishaddai; 7. of Judah, Nahshon the son of Amminadab; 8. of Issachar, Nethanel the son of Zuar; 9. of Zebulun, Eliab the son of Helon. 10. And of the sons of Joseph: of Ephraim, Elishama the son of Ammihud; of Manasseh, Gamaliel the son of Pedahzur; 11. of Benjamin, Abidan the son of Gideoni; 12. of Dan, Ahiezer the son of Ammishaddai; 13. of Asher, Pagiel the son of Ochran; 14. of Gad, Eliasaph the son of Deuel; 15. of Naphtali, Ahira the son of Enan. 16. These were the most noble princes of the multitude by their tribes and families, and the heads of the army of Israel: 17. whom Moses and Aaron took with all the multitude of the people, 18. and assembled on the first day of the second month, reviewing them by their families, and houses, and households, and heads, and names of individuals, from the twentieth year and upward, 19. as the Lord had commanded Moses. And they were numbered in the desert of Sinai. 20. Of Reuben, the firstborn of Israel, by their generations and families and houses, and the names of every head, all that were of the male sex from the twentieth year and upward, of all that were able to go forth to war, 21. forty-six thousand five hundred. 22. Of the sons of Simeon, by their generations and families and houses of their kindreds, were reckoned up by the names and heads of every one, all that were of the male sex from the twentieth year and upward, of all that were able to go forth to war, 23. fifty-nine thousand three hundred. 24. Of the sons of Gad, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from twenty years old and upward, all that were able to go forth to war, 25. forty-five thousand six hundred and fifty. 26. Of the sons of Judah, by their generations and families and houses of their kindreds, by the names of every one from the twentieth year and upward, all that were able to go forth to war, 27. were reckoned seventy-four thousand six hundred. 28. Of the sons of Issachar, by their generations and families and houses of their kindreds, by the names of every one from the twentieth year and upward, all that were able to go forth to war, 29. were reckoned fifty-four thousand four hundred. 30. Of the sons of Zebulun, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from the twentieth year and upward, all that were able to go forth to war, 31. fifty-seven thousand four hundred. 32. Of the sons of Joseph -- of the sons of Ephraim, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from the twentieth year and upward, all that were able to go forth to war, 33. forty thousand five hundred. 34. Moreover, of the sons of Manasseh, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from twenty years old and upward, all that were able to go forth to war, 35. thirty-two thousand two hundred. 36. Of the sons of Benjamin, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from the twentieth year and upward, all that were able to go forth to war, 37. thirty-five thousand four hundred. 38. Of the sons of Dan, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from the twentieth year and upward, all that were able to go forth to war, 39. sixty-two thousand seven hundred. 40. Of the sons of Asher, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from the twentieth year and upward, all that were able to go forth to war, 41. forty-one thousand five hundred. 42. Of the sons of Naphtali, by their generations and families and houses of their kindreds, were reckoned up by the names of every one from the twentieth year and upward, all that were able to go forth to war, 43. fifty-three thousand four hundred. 44. These are they whom Moses and Aaron numbered, and the twelve princes of Israel, each one by the houses of their kindreds. 45. And the whole number of the children of Israel by their houses and families, from the twentieth year and upward, that were able to go forth to war, 46. was six hundred and three thousand five hundred and fifty men. 47. But the Levites in the tribe of their families were not numbered with them. 48. And the Lord spoke to Moses, saying: 49. Number not the tribe of Levi, neither shall you reckon their sum among the children of Israel; 50. but appoint them over the tabernacle of the testimony, and all its vessels, and whatsoever pertains to the ceremonies. They shall carry the tabernacle and all its furnishings; and they shall be employed in its ministry, and shall encamp round about the tabernacle. 51. When you are to go forward, the Levites shall take down the tabernacle: when you are to camp, they shall set it up; whatsoever stranger comes to it shall be slain. 52. And the children of Israel shall camp, every one by his squadrons and troops and army. 53. But the Levites shall pitch their tents round about the tabernacle, lest there come indignation upon the multitude of the children of Israel, and they shall keep watch in the custody of the tabernacle of the testimony. 54. And the children of Israel did according to all things which the Lord had commanded Moses.
Verse 1: And the Lord Spoke to Moses in the Desert of Sinai
AND THE LORD SPOKE -- that is, the angel of the Lord, bearing the person of God: for I showed in Exodus III, 2, and Leviticus I, 1 that all these things were said and done through an angel. For God uses angels as ministering spirits, so that through them He may enlighten men; for this is the fitting and gentle order of divine Providence. Although, therefore, the people thought that God Himself spoke with Moses and immediately delivered these precepts to him, Moses nevertheless, from his continuous conversation with him, at last understood that he was not God but an angel of God. For he dealt with him constantly and most familiarly. So says Abulensis. Therefore, after Moses recognized him to be an angel, he did not adore him with latria, but in his adoration directed his mind to God, the Lord of the angel. And so this angel is called the Lord, both because he represented the Lord, and because the people thought him to be not an angel but the Lord. See what was said on Exodus XX, 1 and 2.
IN THE DESERT OF SINAI. -- For all these things from chapter one up to chapter X, verse 11, were done at the twelfth station, which was at Sinai, as I showed at Exodus chapter XIX, verse 1.
IN THE TABERNACLE. -- Therefore not at the door of the tabernacle, in sight of the people (as He sometimes did on other occasions) did God, that is, the angel of God, speak here with Moses, but from the Holy of Holies itself, namely from the propitiatory, as is clear from chapter VII, the last verse.
Verse 2: Take the Sum of the Whole Congregation
TAKE THE SUM OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL -- that is, receive, or begin the numbering of all the Hebrews, or Israelites. In Hebrew it is et ros, that is, "lift up the head," that is, count by heads, or number all the heads of the Hebrews. The Septuagint translates labete archen, "take the dominion," the authority and extent of the people, that is, number the people so that you may see how far its dominion and strength extend; for in the number and multitude of the people consists and is determined the dominion, jurisdiction, and strength of the people.
Note: The people were numbered three times in the desert. First, at Sinai before the construction of the tabernacle, for the contribution to be made for it, Exodus chapter XXXVIII, verse 25. Second, a few months after it, namely after the tabernacle was built and erected, and for the reason to be stated shortly. This second census is treated in this chapter. Hence the number of the people here is the same as that which was found in the first census, Exodus XXXVIII, 25. For although between the two censuses 23,000 were slain on account of worshipping the golden calf, nevertheless an equal number in the meantime took their place -- namely, those who in these few months had completed their twentieth year. Third, after many years Israel was numbered, not at Sinai but in the plains of Moab, for the purpose of distributing to them the promised land, which they were about to enter -- of which more will be said below, chapter XXVI.
You will ask, why was the census of the people repeated here after a few months? I answer: It was done, first, in order to better and more orderly arrange the camp of the Hebrews, which was soon to be moved from Sinai, and the battle line of the warriors. Second, so that the census and number of the multitude of each tribe might be certainly and exactly established, in order that the disposition and distribution of all the tribes might be orderly and fitting in the camp around the tabernacle which had recently been erected.
Note second: In this numbering, each person numbered paid a half shekel. For so the Lord had commanded, Exodus XXX, 12.
Note third: No proselytes, no Egyptians, or those descended from other nations -- of whom there was a great multitude among the Hebrews, as is clear from Exodus XII, 38 -- are numbered here; but only and all Israelite males (except the Levites) who had completed their twentieth year. Therefore neither children nor women were numbered, because on account of their weaker age or sex they were unfit for war, and were not deemed worthy of divine reckoning, says Origen, homily 1; where he also assigns this tropological reason for the matter: "As long," he says, "as there is in any of us either a childish or slippery disposition, or a womanish and dissolute laziness, or we bear Egyptian and barbarous ways, we do not deserve to be held in the holy and consecrated number before God. For those who perish are said by Solomon to be innumerable, but all those who are saved are numbered" -- that is, those who war against the enemy, fight, and conquer; hence Christ says to His own: "The very hairs of your head are all numbered;" and the Psalmist: "Who numbers the multitude of the stars, and calls them all by name."
Verse 3: From the Twentieth Year and Upward
FROM THE TWENTIETH YEAR AND UPWARD -- because from this age begins the age of warriors, and thence it extends to the sixtieth year, and sometimes beyond; for all and only those are numbered here who were able to go forth to war, as is evident in the enumeration of the individual tribes; therefore the utterly decrepit, for example, octogenarians, were not counted here, although Abulensis holds otherwise.
OF ALL THE STRONG MEN. -- Hence it is clear that all the Israelites, by the wondrous providence of God, were strong in the desert -- no one weak, no one sick; for all were numbered, and all who were numbered were strong, as is said here; and this is what the Psalmist sings: "There was not among their tribes one that was feeble."
Verse 4: And There Shall Be with You the Princes of the Tribes
AND THERE SHALL BE WITH YOU THE PRINCES OF THE TRIBES. -- The prince of a tribe was the firstborn, who descended directly through the line of the firstborn from the very head of the tribe, or from the patriarch, for example, from Judah; similarly, the princes of families, of whom chapter XXVI speaks, were the firstborn of that family. So also now in some kingdoms, especially in Scotland, Ireland, and England, the heads of families are the firstborn, and those who descend from them first, and to them as leaders the whole family clings inseparably in civil affairs, in wars, and even in avenging injuries. For in a military camp, nearly the whole force of war depends on the leader and prince. Hence "an army of deer led by a lion is better and more fearsome than an army of lions led by a deer." Brasidas, according to Thucydides, "required three things in a good soldier: willingness, respect, obedience;" likewise "in a leader three things are required: wisdom, courage, vigilance." Hence Charles V used to say that in the camp he desired an Italian leader; for the Italians are vigilant, shrewd, and spirited. Such often are, or are presumed to be, the firstborn: therefore they are here chosen as leaders.
Except here the princes of the Levites: for these were not always firstborn, but were appointed at will; this is gathered from the fact that Elizaphan, prince of the Kohathites, had for his father Uzziel, the youngest of the sons of Kohath, the son of Levi, as is clear from chapter III, verses 19 and 30.
Allegorically and tropologically, these 12 princes represented the twelve Apostles and apostolic men, who led all Israel, that is, all the nations, out of Egypt, that is, out of the straits of sin, freed them from Pharaoh, that is, the devil, and led them into Canaan, that is, heaven. Thus Thomas led the Indians, Andrew the Greeks, John the Asians, Thaddaeus the Mesopotamians, the Canaanite the Egyptians, Bartholomew the Armenians: let these be our goads. Let priests hear, let theologians hear, let pastors and prelates hear, let religious hear St. Chrysostom, homily 47 on Matthew: "If twelve men," he says, "namely the Apostles, leavened nearly the whole lump of the world, consider how great is our wickedness and sloth, who though we are now innumerable, cannot convert these remnants of the nations -- we who ought to be sufficient for a thousand worlds."
Look upon us from on high, O Lord Jesus, send into us the fire which You came to cast upon the earth and willed to be vehemently kindled. You sent this fire -- to pass over others in silence -- into St. Xavier, to lead the Indians and Japanese; into Gaspar Barzaeus, to lead the people of Hormuz; into Andrew Oviedo, to lead the Abyssinians; into Matthew Ricci, to lead the Chinese; into Joseph Anchieta, to lead the Brazilians: send the same into us.
O Society of Jesus (for let a son be permitted to address his most sweet mother, to whom he owes all that he has), who strive to spread the kingdom of Jesus throughout the whole world, who have received from God the apostolic spirit of Jesus, who traverse lands and seas even to China and India, who regard yourself as a citizen of the world, who bravely endure hunger, thirst, heat, cold, shipwrecks, persecutions, deaths, and martyrdoms for Jesus; who with the golden wings of charity embrace barbarous, poor, and wretched nations; who free innumerable thousands of souls rushing to hell, and lead them to heaven: courage! Continue as you go, do bravely what you do, spare not your sweat, your blood, your life: "Press on, advance prosperously, and reign." There will be fruit to your labor: there will be a reward for your work, and an exceedingly great reward, when you lead after you flocks of souls to be saved, who for all eternity, before God and the angels, will acknowledge their salvation as received from you.
Glory goes by a steep and arduous road.
Verse 5: Of Reuben
OF REUBEN. -- Note: The tribes and patriarchs, namely the 12 sons of Jacob, are listed here in the order of the marriage bed, so that first are numbered the sons of Jacob's first wife, namely Leah: that is, first, Reuben; second, Simeon; third, Judah; fourth, Issachar; fifth, Zebulun: then Rachel's sons, namely sixth, Ephraim; seventh, Manasseh; eighth, Benjamin: third, the handmaids' sons, namely ninth, Dan; tenth, Asher; eleventh, Gad; twelfth, Naphtali. Note here that the order is confused with respect to Naphtali; for Naphtali, like Dan, was a son of Bilhah, and consequently should have been placed before Asher and Gad, sons of Zilpah; for the third wife of Jacob was Bilhah, whom Rachel substituted for herself, being barren; and the fourth wife of Jacob was Zilpah, whom Leah gave to Jacob when she had ceased bearing.
The order of these tribes is different a little later, at verse 20 and following, where the number of heads in the individual tribes is begun: for there is described the order of the camp arrangement that each tribe held around the tabernacle. Hence there the first are Reuben, Simeon, and Gad, who camped to the south of the tabernacle; the second are Judah, Issachar, and Zebulun, who were to the east of the tabernacle; the third are the sons of Rachel, namely Ephraim, Manasseh, and Benjamin, who were to the west of the tabernacle; the fourth are Dan, Asher, and Naphtali, who were to the north of the tabernacle -- of which more in the following chapter.
Verse 9: Of the Sons of Joseph: Of Ephraim
AND OF THE SONS OF JOSEPH: OF EPHRAIM. -- Note: The tribe of Joseph was divided by his father Jacob into two, namely Ephraim and Manasseh, who were the two sons of Joseph, adopted by their grandfather Jacob, as I said at Genesis XLVIII, 5.
Furthermore, Ephraim is here placed before Manasseh, because he was preferred by his grandfather Jacob, Genesis XLVIII, 19; and therefore Josephus, Antiquities book III, chapter XI, says that Ephraim succeeded his father and was and was called the tribe of Joseph; but Manasseh was substituted for Levi to complete the number of 12 tribes, according to the 12 sons of Jacob. For these were the 12 Patriarchs, that is, the twelve heads and princes of the tribes descended from them. For Levi is not numbered here or elsewhere, as is clear from verse 49.
Verse 16: These Most Noble Princes
THESE MOST NOBLE. -- In Hebrew kerie haeda (whom the Spaniards call by a similar word criados del Rey), that is, "the called ones of the congregation," who were summoned from the tribe by Moses and selected as princes of the tribes, and who were regularly called by him to the council in which the common good of the people and tribes was discussed. So say Vatablus and Oleaster. The Chaldean translates, "these named ones of the congregation," that is, these illustrious and famous men, being princes of the tribes.
Therefore these 12 princes are called kerie, that is, "called," in three ways: first, because they were called by God and Moses to be princes and leaders of the people through the desert into Canaan. Second, because they were called to the senate and council. Third, called, that is, named, famous, notable, and illustrious among the people. St. Paul alludes to this when, in Romans 1:1 and often elsewhere, he says: "Paul, called to be an Apostle." For these 12 princes of the tribes were a type of the twelve Apostles. Hence, first, just as these were called by Moses to leadership, so the Apostles were called to the apostolate, that is, the leadership of the Church. Second, just as these were the senate and council of the Synagogue, so the Apostles of the Church. Third, just as these were called, that is, named and famous, so also the Apostles.
Verse 17: Whom Moses and Aaron Took
WHOM MOSES AND AARON TOOK WITH ALL THE MULTITUDE OF THE PEOPLE. -- "Took," that is, enrolled and convoked as the chief men and princes of the people. The Hebrew, Chaldean, and Septuagint refer "the multitude of the people" to the following verse, but with nearly the same meaning. For thus they read: and Moses and Aaron took those men whom they called, or declared by names, period; and they assembled the whole congregation on the first day of the month, etc.
Verse 20: By Their Generations, and Families, and Houses
BY THEIR GENERATIONS, AND FAMILIES, AND HOUSES. -- "Generation" or "kindred" here is a general term covering both family and house: the word therefore here means, that is to say, "by their generations," that is, by their families and houses; for a family signifies a large generation or kindred, and comprises many houses under it; but a house is any particular family or kindred.
In this order, therefore, the census of the people was made: first, Moses and Aaron took the number of the families of each tribe; then they numbered all the houses, that is, the particular families of each common family or kindred; third, they numbered the heads of each house.
Tropologically, Rupert says: These names, he says, signify the profession of all of us, who run in this present life, and have been baptized not in a cloud and a sea, but in that which was signified by these things, and we eat spiritual food, and we drink spiritual drink from the rock, which is now not in figure, but in truth, Christ. Reuben therefore is one who begets many sons for God: for Reuben in Hebrew means the same as "seeing sons." Elisur means the same as "my father is strong." Sedeur means the same as "light of breasts." Simeon means "hearing sorrow," or "obedient." Salamiel means the same as "God recompensing me," or "God is my peace." Zurishaddai means "containing my breasts," or "the Lord is my strong one." Judah is "confession." Nahshon is "serpentine" (prudent and serpent-like), or "augury." Aminadab is "my people is willing." Issachar is "reward." Nathanael is "gift of God." Suar is "small." Zebulun is "dwelling place of strength," or "of sorrow." Eliab is "my God is father." Helon is "army's strength." Joseph is "increase." Ephraim is "fruitful," or "growing." Elishama means the same as "my God has heard." Ammiud is "my people is glorious." Manasseh is "forgetfulness." Gamaliel is "recompense of God." Phadassur is "strong redemption." Benjamin is "son of the right hand." Abidan is "my father is judge." Gideon is "succession of iniquity"; for Rupert wrongly, following St. Jerome in the Book of Hebrew Names (which book does not appear to be St. Jerome's, or at least these and similar incongruous entries were inserted into it by some sciolist), thinks that Gideon means the same as "temptation of iniquity." Dan is "judgment." Ahiezer is "my brother is helper." Ammishaddai is "my people is sufficient." Asher is "blessed." Phegiel means the same as "meet me, O God." Ochran means the same as "he troubled them," that is, the infernal powers. Gad is "girded." Eliasaph means the same as "my God has gathered." Deuel means the same as "know God." Naphtali is "twisting," or "wrestling." Rupert, following St. Jerome, says Naphtali means the same as pata li, that is, "he has enlarged me"; but this is not the origin of the name Naphtali, but rather the one already stated, as is clear from Genesis chapter xxx, verse 8. Ahira is "my brother's friend." Enan is "cloud." Such ought true Israelites to be, sons of Abraham, that is, the faithful; especially the Princes and Prelates of the Church, to whom Rabanus applies all these things one by one.
Verse 47: But the Levites Were Not Numbered with Them
BUT THE LEVITES IN THE TRIBE OF THEIR FAMILIES WERE NOT NUMBERED WITH THEM. -- Not that the Levites were forbidden to go forth to war and fight: for the contrary is clear in the Maccabees, who, though they were Levites, were nonetheless most warlike, and in the Levites who with Moses slew the worshippers of the golden calf, Exodus XXXII, 28. For the Levites of the old law did not handle such sacred things as the priests of the new law handle, who therefore must abstain from war and the shedding of blood: but rather that in the arrangement of the camps the Levites were not placed with the other tribes, because they were engaged around the tabernacle itself, assigned to its ministries, as is clear from verse 50, and therefore they were set apart from the 12 tribes, as the portion and tribe of the Lord, dedicated to His service.
Allegorically, the Israelites and their twelve tribes signify the faithful of all nations, who have been numbered and inscribed in the register of the Church, and in the book of life, at least in an incipient manner. Christ alludes to this, Matthew xix, 28, where He says the Apostles will judge the 12 tribes of Israel, that is, all the faithful of all nations; and St. Paul, Romans ix, 8, where he teaches that all the faithful are Israelites and sons of Abraham, not according to the flesh, but according to the spirit. And St. John, Apocalypse xxi, 10 and 12, where he saw the new Jerusalem descending from heaven, having 12 gates, and inscribed on them the names of the 12 tribes of Israel; for the 12 tribes signify the universality of the Saints: for twelve is a perfect number, and therefore it is a symbol of universality; I shall say more about this at chapter II, verse 2, Question III.
Verse 50: And Whatever Pertains to the Ceremonies
AND WHATEVER PERTAINS TO THE CEREMONIES -- that is, all the vessels, and all the furnishings pertaining to the worship, rites, and ministries of the tabernacle; whence in Hebrew it reads, and whatever pertains to it, namely to the tabernacle.
AND THEY SHALL ENCAMP ROUND ABOUT THE TABERNACLE. -- By the tabernacle, understand here also its court, as if to say: The Levites shall pitch their camps around the court, as its guards and ministers, lest others, namely laymen, pitch their camps closer to the court and tabernacle, and this for the worship and reverence of the court and tabernacle, and of God Himself.
Therefore Moses and Aaron were at the entrance of the tabernacle, that is, to the East; the Gershonites to the West of the tabernacle; the Merarites to the North; the Kohathites to the South, as is stated in chapter III; then the 12 tribes spread themselves around on every side.
Verse 51: When They Are to Encamp
WHEN THEY ARE TO ENCAMP -- when the camps are to be set up and established; for the pitching of camps is contrasted with the setting forth of the same.
WHOEVER OF THE OUTSIDERS SHALL APPROACH, SHALL BE PUT TO DEATH -- as if to say: If anyone who is not of the tribe of Levi shall approach, to pitch camp with the Levites near the court, or shall presume to take down and set up, or to carry the tabernacle, he shall be put to death, either by the judge or by God's particular vengeance. God established this, as I have said, out of reverence for the holy place, namely the tabernacle, which was like a mobile temple of the Hebrews through the desert; whence He adds: "Lest indignation come upon the multitude of the children of Israel," if namely they should presume, contrary to this commandment of Mine, to approach the court of the tabernacle and to pitch camp.
Verse 52: By Their Troops and Companies
BY THEIR TROOPS AND COMPANIES. -- In Hebrew, by their standards, about which in the following chapter.
Verse 53: And They Shall Keep Watch over the Tabernacle
AND THEY SHALL KEEP WATCH OVER THE TABERNACLE OF THE TESTIMONY -- as if to say: The Levites shall vigilantly guard the tabernacle and its vessels, especially lest any of the outsiders approach, or defile it. It is called "the tabernacle of the testimony," that is, of the law, because it contained the stone tablets of the divine law, or Decalogue, as I said at Exodus xxv, 16.