(39) And Aaron . . . --In the Hebrew text the word Aaron has certain marks over it, known as puncta extraordinaria, denoting that it is to be regarded as spurious or doubtful. It is omitted in the Samaritan and Syriac versions and in a few MSS. There appears. however, to be no sufficient reason for its rejection from the text.

Twenty and two thousand.--The total of the three several items--viz., 7,500, 8,600, and 6,200--amounts to 22,300. It appears, however, from Numbers 3:46 that the total is correctly given as 22,000, inasmuch as the number of the firstborn, 22,273, exceeded that of the Levites by 273. It has been suggested that in Numbers 3:28 we should read ??? (shalosh), three, for ?? (shesh), six--i.e., 8,300 instead of 8,600; or, if the numbers were denoted, as it has been commonly supposed, by the letters of the alphabet, it is quite possible that one letter may have been substituted by the scribe for another. Some suppose that the three hundred were themselves firstborn sons, who had been born since the command to sanctify the firstborn, and that it is on this account that they were not included in the census. (See Bishop Wordsworth's Notes in loc., where the reasons which may be assigned for the extreme paucity of this tribe, as compared with the other tribes, are discussed.) The later census, which also included the children from a month old and upwards, shows but a very small increase in the number of this tribe, the number on that occasion amounting only to 23,000 (Numbers 26:62).

Verse 39. - Twenty and two thousand. It is obvious that there is a discrepancy between this total and its three component numbers, which make 22,300. It is so obvious that it must have been innocent; no one deliberately falsifying or forging would have left so palpable a discrepancy on the face of the narrative. It may, therefore, have arisen from an error in transcription (the alteration of a single letter would suffice); or it may be due to the fact that, for some reason not stated, 300 were struck off the Levitical total for the purpose of this census. Such a reason was found by the Hebrew expositors, and has been accepted by some moderns, in the fact that the Levites were taken and counted instead of the first-born, and that, therefore, their own first-born would have to he excluded. There is nothing to be said against this explanation, except that no trace of it appears in a narrative otherwise very full and minute. The first-born of the Levites may have been just 300 (although the number is singularly small), and they may have been considered ineligible for the purpose of redeeming other first-born; but if so, why did not the sacred writer say so, instead of silently reducing the total of "all that were numbered of the Levites"?

3:14-39 The Levites were in three classes, according to the sons of Levi; Gershon, Kohath, and Merari; and these were subdivided into families. The posterity of Moses were not at all honoured or privileged, but stood upon the level with other Levites; thus it was plain, that Moses did not seek the advancement of his own family, or to secure any honours to it. The tribe of Levi was by much the least of all the tribes. God's chosen are but a little flock in comparison with the world.All that were numbered of the Levites, which Moses and Aaron,

numbered at the commandment of the Lord, throughout their families,.... Whence it appears, that Moses was not alone, but Aaron with him, in numbering the Levites, and that by the appointment of the Lord. The word "Aaron", in the Hebrew text, has a dot on every letter, for what reason it is not certain; the word itself is left out in the Samaritan and Syriac versions:

all the males, from a month old and upward, were twenty and two thousand; 22,000 men; but by putting the sums together they amount to three hundred more; for of the Gershonites there were 7,500, and of the Kohathites 8,600, and of the Merarites 6,200, in all 22,300; which difficulty some endeavour to remove by saying, as Aben Ezra observes, that the Scripture takes a short way, mentioning the thousands, and leaving out the hundreds but this, he says, is not right, nor is it the way of the Scripture in this chapter: and in an after account of the firstborn of the Israelites, not only the hundreds are mentioned, but the broken number of seventy three. Others think there is a corruption crept into the text somewhere in the particular numbers, through the inadvertency of some copyist; and suppose it to be in the number of the Kohathites, where they fancy six, is put instead of three: but there is no occasion to suppose either of these, for which there is no foundation, since the reason why three hundred are left out in the sum total may be, because there were so many firstborn among the Levites, and these could not be exchanged for the firstborn of the other tribes; they, as such, being the Lord's, and one firstborn could not redeem another; and so it is said in the Talmud (t), these three hundred were firstborn, and there is no firstborn redeems a firstborn, or frees from the redemption price of five shekels.

(t) T. Bab. Becoroth, fol. 5. 1.