Numbers 3:44
Again the LORD spoke to Moses, saying,
The LORD
The term "LORD" in this context is derived from the Hebrew word "YHWH," often vocalized as Yahweh. This is the personal name of God, emphasizing His eternal, self-existent nature. In the conservative Christian perspective, this name signifies God's covenantal faithfulness and His unchanging character. The use of "LORD" here underscores the divine authority and the intimate relationship God has with His people, Israel. It is a reminder of His sovereignty and His role as the ultimate lawgiver and guide.

also said
The phrase "also said" indicates a continuation of communication between God and Moses. This ongoing dialogue highlights the unique role of Moses as a prophet and leader who receives direct revelation from God. In the historical context, this communication was crucial for guiding the Israelites through the wilderness and establishing the laws and practices that would define their community. The phrase suggests a dynamic and active relationship, where God is continually involved in the affairs of His people, providing guidance and instruction.

to Moses
Moses is a central figure in the Old Testament, chosen by God to lead the Israelites out of Egypt and through the wilderness. His name, derived from the Hebrew "Mosheh," is traditionally understood to mean "drawn out," reflecting his rescue from the Nile as a baby. In a broader sense, Moses is seen as a type of Christ, a deliverer who prefigures the ultimate salvation brought by Jesus. The mention of Moses here reinforces his role as an intermediary between God and the Israelites, a trusted servant who faithfully conveys God's commands to the people. His leadership is characterized by humility and obedience, qualities that are esteemed in the conservative Christian tradition.

Persons / Places / Events
1. The LORD
The covenant name of God, Yahweh, who is speaking to Moses. This highlights God's direct communication and authority.

2. Moses
The leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. He serves as a mediator between God and the Israelites.

3. The Israelites
The chosen people of God, descendants of Abraham, Isaac, and Jacob, who are being organized and instructed in their roles and responsibilities.

4. The Levites
A specific tribe set apart for service to God, particularly in the tabernacle, as a substitute for the firstborn of Israel.

5. The Tabernacle
The portable dwelling place for the divine presence among the Israelites, central to their worship and community life.
Teaching Points
God's Sovereignty and Order
God is a God of order, and His instructions to Moses reflect His sovereign plan for His people. We are reminded to seek God's order in our lives and communities.

The Role of Mediation
Moses serves as a mediator between God and the Israelites, pointing to the ultimate mediator, Jesus Christ. We are called to recognize and rely on Christ's mediation in our relationship with God.

Consecration and Service
The Levites' role as substitutes for the firstborn highlights the importance of consecration and service to God. We are encouraged to dedicate our lives to God's service, recognizing our unique roles in His kingdom.

Community and Responsibility
The organization of the Israelites around the tabernacle underscores the importance of community and shared responsibility in worship and service. We are challenged to actively participate in our faith communities.
Bible Study Questions
1. How does the role of Moses as a mediator in Numbers 3:44 point to the role of Jesus Christ in the New Testament?

2. In what ways can we apply the principle of consecration seen in the Levites' service to our own lives today?

3. How does understanding God's order and instructions to the Israelites help us in organizing our personal and communal worship?

4. What are some practical ways we can serve in our faith communities, reflecting the dedication of the Levites?

5. How can we ensure that our lives are aligned with God's sovereign plan, as demonstrated in His instructions to Moses?
Connections to Other Scriptures
Exodus 13:2
This verse connects to the concept of the firstborn being consecrated to God, which is a foundational principle for the substitution of the Levites.

Numbers 8:16-18
Further elaborates on the role of the Levites as substitutes for the firstborn, emphasizing their dedication to God’s service.

Hebrews 7:11-28
Discusses the priesthood and the ultimate fulfillment of the priestly role in Jesus Christ, who is our eternal High Priest.
The Placing of the Levites Throughout the HostW. Attersoll.
People
Aaron, Abihail, Abihu, Amram, Amramites, Eleazar, Eliasaph, Elizaphan, Gershon, Gershonites, Hebronites, Israelites, Ithamar, Izehar, Izeharites, Izhar, Izharites, Kohath, Kohathites, Lael, Levi, Levites, Libni, Libnites, Mahli, Mahlites, Merari, Moses, Mushi, Mushites, Nadab, Shimei, Shimeites, Shimites, Uzziel, Uzzielites, Zuriel
Places
Egypt, Mount Sinai, Sinai
Topics
Saying, Spake, Speaketh, Spoke
Dictionary of Bible Themes
Numbers 3:39-51

     5688   firstborn

Numbers 3:40-45

     7266   tribes of Israel

Numbers 3:40-51

     6714   ransom

Numbers 3:44-48

     5415   money, uses of

Numbers 3:44-51

     6721   redemption, in life

Library
Fifth Day. Holiness and Redemption.
Sanctify unto me all the first-born.'--Ex. xiii. 2. 'All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the
Andrew Murray—Holy in Christ

It Will be Attempted to Give a Complete List of his Writings In
chronological order; those included in this volume will be marked with an asterisk and enumerated in this place without remark. The figures prefixed indicate the probable date. (1) 318: *Two books contra Gentes,' viz. c. Gent. and De Incarn. (2) 321-2: *Depositio Arii (on its authorship, see Introd.) (3) 328-373: *Festal Letters. (4) 328-335? *Ecthesis or Expositio Fidei. (5) Id.? *In Illud Omnia, etc. (6) 339: *Encyclica ad Episcopos ecclesiæ catholicæ. (7) 343: *Sardican Letters (46,
Athanasius—Select Works and Letters or Athanasius

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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