Philologos
Bible Prophecy Research
Misc Study: The "Millennium Bug" Computer Problem in the Bible Codes
Submitted by: research-bpr@philologos.org

Date: Nov 1, 1998
URL: //philologos.org/bpr/files/Misc_Studies/ms015.htm

The "Millennium Bug" Computer Problem in the Bible Codes

MILLENNIUM
"Millennium" in Hebrew (aleph-lamed-pey-shin-nun-hey) is encoded in the Torah at an ELS of 23, beginning in Numbers 7:62 and ending in Numbers 7:60.

BUG
The Hebrew slang word for "bug" (cheth-resh-koph) is encoded at an ELS of 18 (in Numbers 7:61) and at an ELS of 154 (beginning in Numbers 7:69 and ending in Numbers 7:61). Both occurrences use the same final "koph."

YEAR
The Hebrew word for "year" (shin-nun-hey) is highlighted twice in the matrix, both at an ELS of 1. It is found in Numbers 7:53 and and in Numbers 7:65.

2000
The Hebrew year "5760" (tav-shin-samek), which corresponds to the year "2000," is highlighted twice in the matrix, both at an ELS of 38. Once it begins in Numbers 7:56 and ends in Numbers 7:55; the next occurrence begins in Numbers 7:68 and ends in Numbers 7:67.

COMPUTER
Underneath "millennium" is the Hebrew word for "computer" (mem-cheth-shin-beth). This word is found at an ELS of 17, beginning in Numbers 7:65 and ending in Numbers 7:63.

PROBLEM
Beginning with the final "beth" in "computer" and running diagonally upward, the Hebrew word for "problem" (beth-ayin-yod-hey) appears. It is found at an ELS of 112, beginning in Numbers 7:63 and ending in Numbers 7:55.

CODE
The Hebrew word for "code" (lamed-koph-dalet-dalet) runs vertically downward in the middle of the matrix. It is found at an ELS of 88, beginning in Numbers 7:57 and ending in Numbers 7:63.

DESTRUCTION
The Hebrew word for "destruction" (hey-cheth-resh-beth-hey) appears twice at an ELS of 4, first beginning in Numbers 7:55 and ending in Numbers 7:56, and next beginning in Numbers 7:67 and ending in Numbers 7:68. Both times this code appears, it crosses the tav of the year "2000" codes in exactly the same way.

USA
The Hebrew acronym for the United States (aleph-resh-hey-beth) appears in the matrix at an ELS of 173, beginning in Numbers 7:54 and ending in Numbers 7:67.

GOVERNMENT
The Hebrew word for "goverment" (mem-mem-shin-lamed-hey) appears at an ELS of 239, beginning in Numbers 7:53 and ending in Numbers 7:75.

BRING DOWN, FAIL
The Hebrew word for "bring down" or "fail" (hey-pey-yod-lamed) is found at an ELS of 109, beginning in Numbers 7:74 and ending in Numbers 7:67.

BANK
The Hebrew word for "bank" (beth-nun-koph) appears at an ELS of 23, beginning in Numbers 7:60 and ending in Numbers 7:61.

POWER
The Hebrew word for "power" (kaph-vav-cheth) is found at an ELS of 46, beginning in Numbers 7:61 and ending in Numbers 7:59.

GRID
The Hebrew word for "grid" (resh-shin-tav) is found at an ELS of 23, beginning in Numbers 7:57 and ending in Numbers 7:58.

ELECTRICITY, ELECTRIC
The Hebrew word for "electricity" (cheth-shin-mem-lamed) appears at an ELS of 154, beginning in Numbers 7:68 and ending in Numbers 7:57, with the initial cheth being the second letter of the second occurrence of "destruction.". Additionally, using the root word for "electricity," the word for "electrical" or "electric" (cheth-shin-mem-lamed-yod) can be found beginning in Numbers 7:68 and ending in Numbers 7:54.

TELECOMMUNICATION
The Hebrew word of "telecommunication" (beth-zayin-koph) appears at an ELS of 38, beginning in Numbers 7:60 and ending in Numbers 7:59.

CUT OFF, SEVER, DISRUPT
The Hebrew word for "cut off," "sever," or "disrupt" (lamed-nun-tav-koph), which relates specifically to electricity or telecommunications, appears at an ELS of 154, beginning in Numbers 7:71 and ending in Numbers 7:59.

DISRUPTIVE
The Hebrew word for "disruptive" (mem-shin-beth-shin) is found at an ELS of 45, beginning in Numbers 7:55 and ending in Numbers 7:59.

PANIC
The Hebrew word for "panic" (beth-hey-lamed-hey) appears at an ELS of 199, beginning in Numbers 7:55 and ending in Numbers 7:68.

PANIC, TERROR, DREAD
Another Hebrew word which means "panic," "terror," or "dread" (aleph-yod-mem-hey) appears at an ELS of 22, beginning in Numbers 7:61 and ending in Numbers 7:59. The final hey is the second letter of the other Hebrew word for "panic."

FAMINE
The biblical Hebrew word for "famine" (resh-ayin-beth-yod-nun) is found at an ELS of 67; the middle "beth" is the last letter of "computer" and the first letter of "problem." "Famine" begins in Numbers 7:66 and ends in Numbers 7:60.

HUNGER, STARVATION
Beginning next to the final "koph" in "cut off" and just above "millennium," the Hebrew word for "hunger" or "starvation" (resh-ayin-beth) appears. It is found at an ELS of 65, beginning in Numbers 7:59 and ending in Numbers 7:55.

PLAGUE
The Hebrew word for "plague" (nun-gimel-ayin) appears toward the bottom of the matrix at an ELS of 52, beginning in Numbers 7:71 and ending in Numbers 7:73.

DEATH
The Hebrew word for "death" (mem-vav-tav) appears at an ELS of 45, beginning in Numbers 7:59 and ending in Numbers 7:61.

(Bryan T. Huie, http://www.aristotle.net)

What more appropriate book of the Bible to find this problem than the book of Numbers?

Commentary taken from "The New John Gill's Exposition of the Entire Bible." We are mainly concerned with anything that will help explain Numbers 7:53-75 which is where the Bible Code above is found. These verses deal with the tribes of Manasseh, Benjamin, Dan and Asher.

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, (Joh 5:46) compared with (Nu 3:14), and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in (1Co 10:4 Heb 9:13,14). It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Ver. 1. And the Lord spake unto Moses in the wilderness of Sinai, &c.] Which is different from the wilderness of Sin, (Ex 16:1); and had its name from the mountain so called, on which God gave the law of the decalogue, and where the Israelites had been encamped eleven months, (Ex 19:1,2);

in the tabernacle of the congregation; which had now been set up a whole month, and out of which the Lord had delivered to Moses the several laws recorded in the preceding book in that space of time, (Ex 40:17 Le 1:1);

on the first [day] of the second month; the month Ijar, as the Targum of Jonathan, which answers to part of our April, and part of May, and was the second month of the ecclesiastical year, which began with Abib or Nisan:

in the second year after they were come out of the land of Egypt; that is, the children of Israel, who had now been a year and half a month out of it:

saying, as follows.

Ver. 2. Take ye the sum of all the congregation of the children of Israel, &c.] Excepting the Levites; nor were any account taken of the mixed multitude that came out of Egypt with the children of Israel, only of them; and this account was taken, partly to observe the fulfilment of the divine promise to Abraham concerning the multiplication of his seed, and partly that it might be observed, that at the end of thirty eight years from hence, when they were numbered again, there were but three left of this large number, their carcasses falling in the wilderness because of their sins; and chiefly, as Aben Ezra observes, this sum was now taken to fix their standards, and for their better and more orderly journeying and encampment; for on the twentieth of this month they set forward on their journey from hence, (Nu 10:11,12); the word for the order is in the plural number, take ye, being given both to Moses and Aaron, who were to take the number, and did, (Nu 1:3);

after their families; into which their tribes were divided:

by the house of their fathers; for if the mother was of one tribe, and the father of another, the family was according to the tribe of the father, as Jarchi notes, a mother's family being never called a family, as Aben Ezra observes:

with the number of [their] names; of every particular person, whose name was inserted in a list or register:

every male by their poll; or head; for none but males were numbered: the Lord's spiritual Israel are a numbered people, written in the book of life, placed into the hand of Christ, and exactly known by him, even by name; yea, all that belong to him are numbered, and the very airs of their heads,

Ver. 3. From twenty years old and upwards, &c.] All that had entered into their twentieth year, or, as it should rather seem, who were full twenty years of age, and all that were above it without any limitation; though some limit it to fifty, and others to sixty years, when men may be reasonably excused going to war; for to know who were fit for it seems to be a principal design of this order, as follows:

all that are able to go forth to war in Israel; who being about to journey, might expect to meet with enemies, with whom they would be obliged to engage in battle; and therefore it was proper to know their strength, and whom to call out upon occasion: Aben Ezra observes, that the phrase "in Israel" excepts the mixed multitude; those were not of Israel, and so not numbered, and perhaps not to be trusted or depended upon in war; nor were they mustered and marshalled by the standards of the several tribes; in a mystical sense, those numbered may signify the valiant of Israel, the same as the young men in (1Jo 2:14); see (So 3:7,8);

thou and Aaron shall number them by their armies; each tribe making a considerable army; these people were now typical of the church of God in its militant state in the wilderness, for which they are provided, and prepared, and accoutred.

Ver. 4. And with you there shall be a man of every tribe, &c.] Excepting Levi, of which Moses and Aaron were, to assist in taking the account, and to see that it was an exact and perfect one:

everyone head of the house of his fathers; and prince of the tribe he belonged to, as appears from (Nu 1:16) and (Nu 7:2), where an account is given of the same persons as princes of the tribes that offered at the dedication of the altar, who here assisted in the taking this account; the Targum of Jonathan calls them each a prince, as Prince Elizur, &c.

Ver. 5. And these [are] the names of the men that shall stand with you, &c.] Be present with Moses and Aaron when numbering the people; not merely as spectators of the affair, and inspectors of the accounts, but as assistants in the work; each man in his tribe, being best acquainted with the families and houses in it; and these men were not pitched upon by Moses and Aaron, nor chosen by their respective tribes, but were appointed and named by the Lord himself, which was doing them great honour:

Elizur the son of Shedeur; from (Nu 1:5-15) the names of those several men are given, which were very proper for Moses and Aaron to know, though of little importance to us; nor the signification of their several names, given by Ainsworth and others; only, as Bishop Patrick observes, most of them show how much God was in the thoughts of those who, imposed these names on their children, several of them having in them "El" or "Eli", "God" or "my God", and "Shaddai", "Almighty" or "all-sufficient": to which may be added, that in some of them they seem to respect the Messiah, as Elizur, signifying "my God the rock"; and Shelumiel may be rendered, "God my peace"; and Zurishaddai, "my rock the Almighty", or "all-sufficient"; and Pedazhur, "the rock redeemeth": nor is there anything of any moment to be remarked, unless the order in which the several tribes are placed; and first the children of Leah, beginning with Reuben, the firstborn; and the rest, Simeon and Judah, are ranked according to their birth; Levi being omitted, because that tribe was not now numbered, and besides, Moses and Aaron were of it; and then Issachar and Zebulun; after those the children of Rachel, because of her honour and glory above the handmaids, as Aben Ezra remarks; who further observes, that it begins with Ephraim, following Jacob our father, that is, because of the blessing of Jacob, who preferred Ephraim the younger to Manasseh the elder; and here Ephraim and Manasseh are set before Benjamin, because they were in the place of Joseph; and after that the account goes on with Dan, because, he was the firstborn of the handmaids; and after him Asher, though the second son of Zilpah, is placed before Gad, the first son, because, says the same Aben Ezra, the Lord knew that he would be the head of those that encamped by the standard of Dan, and so is placed next to him; and after him Gad, who was the firstborn of Leah's handmaid; and Naphtali last of all, the second son of Bilhah: this order seems to be designed to suit with their encampments, and the form of them.

...

Ver. 16. These [were] the renowned of the congregation, &c.] The most famous and eminent among the people, for their birth and pedigree, or for their excellent qualities of wisdom, courage, and the like; or "the called of the congregation", whom God had called by name and selected from the rest of the congregation to the above service, whereby great honour was done them: Aben Ezra says, the sense is, that the congregation did nothing until they had called them; with which agrees the note of Jarchi,

``who were called to every business of importance in the congregation:''

princes of the tribes of their fathers; as Elizur was prince of the children of Reuben, (Nu 7:30); the same is there said of the rest in their respective tribes:

heads of thousands in Israel; the congregation of Israel being divided into thousands, hundreds, fifties, and tens, by the advice of Jethro, (Ex 18:21); each of these divisions had a ruler over them, and thousands being the highest number, these princes were chiliarchs, rulers or heads of thousands.

Ver. 17. And Moses and Aaron took these men, &c.] They doubtless sent for them, and acquainted them with the nomination of them, by the Lord himself, for such a service; and they took them with them to the place where the number of the people was to be taken:

which are expressed by [their] names: in (Nu 1:16), and that as declared by the mouth of God himself.

Ver. 18. And they assembled all the congregation together on the first [day] of the second month, &c.] The month Ijar, as the Targum of Jonathan, answering to part of April and May: this was done on the selfsame day the Lord spake unto Moses about this affair, (Nu 1:1); so expeditious were he and Aaron in doing the will of God:

and they declared their pedigrees; either Moses and Aaron, according to Aben Ezra, who inquired when they were born, because of the computation of twenty years; and then their birth was wrote down, as he says; or rather the people declared their pedigrees, of what tribe, family, and house they were, who their parents, when born, and so, of course, how old they were; Jarchi interprets it, they brought the books of their genealogies, and witnesses to confirm the birth of everyone of them, to show their genealogy according to their tribe; nor is it at all unlikely that every family and house, or master thereof, kept a register of those born to him in it, whereby their age could be ascertained as well as pedigree:

after their famines, by the house of their fathers, according to the number of their names, from twenty years old and upwards, by their poll: that is, every tribe gave an account of the families in it, every family what houses were in it, and every house what number of males were in it, and of what age; and such were numbered who were twenty years old and upward.

Ver. 19. As the Lord commanded Moses, &c.] In this Moses and David differed in numbering the people of Israel; the one did it by an express command from God, and in obedience to it; the other without one, and against his will, (1Ch 21:17);

so he numbered them in the wilderness of Sinai; where they now were when this order was given, (Nu 1:1); and from whence they removed the twentieth day of this month, (Nu 10:11,12); so that in less than three weeks time, perhaps much sooner, this affair was finished; and it may be, that the place of numbering them at this time is expressly observed, to distinguish it from another numbering of them, recorded in this book, which was done in the plains of Moab, (Nu 26:2,3).

Ver. 20. And the children of Reuben, Israel's eldest son, &c.] Were numbered first, and next to them those of Simeon and Gad, for they were numbered according to the order in which they were to be encamped; for under Reuben's standard were Simeon and Gad, and under Judah's Issachar and Zebulun, and under Ephraim's Manasseh and Benjamin, and under Dan's Asher and Naphtali; and according to their order were the tribes numbered:

by their generations: or "their generations", the birth, descent, and pedigree of them:

after their families, by the house of their fathers: according to the families and houses to which they belonged;

according to the number of the names by their polls, every male from twenty years old and upward; their names were taken down, the number of them counted by their heads, even all the males that were above twenty years of age:

all that were able to go forth to war; which phrase, as it suggests that before this age they were not reckoned able bodied men for war, in common, though some might; so it seems to except all infirm persons, by reason of age and otherwise: now in all the other account of the numbering of the rest of the tribes, the same forms of expression are used as here... but the particular sums of each tribe numbered, which stand thus: of the tribe of Reuben 46,500; of the tribe of Simeon, 59,300; of the tribe of Gad, 45,650; of the tribe of Judah, 74,600; of the tribe of Issachar, 54,400; of the tribe of Zebulun, 57,400; of the tribe of Ephraim, 40,500; of the tribe of Manasseh, 32,200; of the tribe of Benjamin 35,400; of the tribe of Dan, 62,700; of the tribe of Asher 41,500; of the tribe of Naphtali, 53,400; in which may be observed the various increase of the tribes, agreeably to divine predictions, and according to the sovereign will and infinite wisdom of God: Reuben, the firstborn, did not excel in number, six of the tribes having more in number than he: Judah had by far the greatest increase of them all, from whom the chief ruler was to come, and even the King Messiah; and in process of time was to become a kingdom of itself; Ephraim, the younger son of Joseph, was much more fruitful than Manasseh, his elder, more than eight thousand being numbered of the former than of the latter, all which agree with Jacob's prophecies, (Ge 49:4,8-10,22 48:19,20); nor had they always the greatest number who had the most sons at their going down into Egypt; for though Simeon, who had then more sons than Reuben, had at this time a larger posterity; yet Gad, who had more than Simeon, had now fewer descendants; and Dan, who had but one son at that time, had now almost double the number of Benjamin, who then had ten sons: and it may be observed of other tribes, that their increase was not in proportion to the number of the sons of the patriarchs then; see (Ge 46:8,24).

...

Ver. 44. These [are] those that were numbered, &c.] Or, as the Targum of Jonathan, these are the sums of the numbers; namely, those before given of the several respective tribes:

which Moses and Aaron numbered, and the princes of Israel, [being] twelve men; for though the tribe of Levi was not numbered, yet Joseph having a double portion, his two sons are reckoned as distinct tribes; so that one out of each tribe made up the number twelve:

each one for the house of his fathers; for the tribe he belonged to, with which it might reasonably be supposed he was best acquainted, and could more readily take the number of them.

Ver. 45. So were all those that were numbered of the children of Israel, &c.] Of all the tribes, excepting Levi, that is, all the sums of the number of the children of Israel; all put together made the sum total given in the next verse:

by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel; all in every tribe, family, and house, that were above twenty years of age, healthful and strong, and fit for war.

Ver. 46. Even all they that were numbered, &c.] Of whom an account was taken, and their names set down in a book or register: were 603,550; which was exactly the number of them, when taken about seven months before this, when they were assessed for defraying the expenses of the tabernacle, (Ex 38:26); so that it should seem not one person had died during that time; for though there were three that died a violent death in that compass of time, yet two of them were of the tribe of Levi, not now numbered; and the other was not an Israelite by the father's side; see (Le 10:1,2 24:11,23); but it is not very probable, among such a vast number of people, that not one above twenty years of age should die in that time: some therefore are of opinion, that the tribe of Levi was numbered before, though not now; and that there was such an increase in that time among the other tribes as to equal the number of males of twenty years and upwards, in that tribe taken into the service of God, by which they were no losers.

Ver. 47. But the Levites, &c.] The tribe of Levi were excepted from this muster, they being employed in a kind of warfare, and therefore not to be engaged in another:

after the tribe of their fathers, were not numbered among them: the rest of the tribes; the reason follows.

...

Ver. 52. And the children of Israel shall pitch their tents, every man by his own camp, &c.] There were four, unless every tribe was a camp, and so then there were twelve camps, besides the camp of the Levites: the Targum of Jonathan is,

``by the house of his troop,''

the regiment to which he belonged, every tribe or camp having various troops or regiments in it:

and every man by his own standard throughout their hosts; there were four standards, and three tribes to each standard, which were placed east, west, north, and south of the tabernacle, as is at large described in the following chapter.

Ver. 53. But the Levites shall pitch round about the tabernacle of testimony, &c.] Between the tabernacle and the camps of Israel, to guard the tabernacle and preserve the things in it, and to keep persons from going into it that should not, to pollute or plunder it: these were placed in like manner as the four living creatures round the throne, (Re 4:6); where the allusion seems to be to this situation of the Levites:

that there be no wrath upon the congregation of the children of Israel; that is, from the Lord, should any of them approach too near, or meddle with and touch what they had nothing to do with, or go where they should not; such wrath as came upon Uzzah for his error and transgression before observed:

...

NUMBERS 2

Ver. 2. Every man of the children of Israel shall pitch by his own standard, &c.] Or banner, of which there were four, as appears from the following account, under each of which were placed three tribes; and so every man of each tribe was to pitch his tent in the tribe he belonged to, and by the standard under which his tribe was marshalled, and in the rank that he was placed:

with the ensigns of their father's house; which were either lesser standards or banners, somewhat different from the great standard or banner, which belonged to the camp consisting of three tribes, and which were peculiar to their several families and houses, and distinguished one from another, like flags in different regiments; or these were signs, as the word may be rendered, or marks in the standards or banners, which, distinguished one from another; so the Targum of Jonathan, the signs which were marked in their standards: but what they were is not easy to say; Aben Ezra observes, and Abendana from him, that their ancients were used to say, that there was in the standard of Reuben the form of a man, on account of the mandrakes, (Ge 30:14); and in the standard of Judah the form of a lion, because Jacob compared him to one, (Ge 49:9); and in the standard of Ephraim the form of an ox, from the sense of those words, the firstling of his bullock, (De 33:17); and in the standard of Dan the form of an eagle, so that they might be like the cherubim the prophet Ezekiel saw, (Eze 1:10), which is not very likely, such images and representations not being very agreeable, yea, even detestable to the people of the Jews in later times, and can hardly be thought to be in use with their early ancestors: others, as Jarchi, fancy that those standards were distinguished by their colours, as our flags or ensigns are; which, if they stopped here, would not be much amiss, but they go on and say, that each was according to the colour of his stone fixed in the breastplate, so that there were three colours in every flag or standard; thus, for instance, in the standard of Judah, which is the first, were the colours of the three precious stones, on which were the names of Judah, Issachar, and Reuben, namely, the emerald, sapphire, and diamond; and so in the rest of the standards; but others say, the letters of the names of the patriarchs, Abraham, Isaac, and Jacob, differently disposed of, were on those standards; but rather, one would think, the names of the three tribes under every standard were embroidered on them, which would sufficiently distinguish one from another, and direct where tribe was to pitch; but of those things there is no certainty:

far off about the tabernacle of the congregation shall they pitch: a mile from it, according to Jarchi, or two thousand cubits, which is supposed to be a sabbath day's journey, (Ac 1:12); and this distance is gathered from (Jos 3:4), and is not improbable.

...

Ver. 18. On the west side [shall be] the standard of the camp of Ephraim, according to their armies, &c.] It was in the rear or behind, consisting of his tribe, and of the tribes of Manasseh and Benjamin, divided into several companies, and extended four miles, as the above Targum. The Jewish writers say, that Joseph's stone is the onyx or sardonyx, and his flag was coloured very black, and on it were figured for the two princes, Ephraim and Manasseh, Egypt, because they were born in Egypt; and upon the flag of Ephraim was figured an ox, because of what is said in (De 33:17); and on the flag of the tribe of Manasseh was figured an unicorn, because of what is said in the same place. Benjamin's stone was the jasper, and his flag was coloured like to twelve colours, and on it was figured a wolf, because of what is said (Ge 49:27);

and the captain of the sons of Ephraim [shall be] Elishama the son of Ammihud; of whom see (Nu 1:10 7:48).

Ver. 19. And his host, &c.] That is, the host of Ephraim;

and those that were numbered of them, [were] forty thousand and five hundred. 40,500 men. Not his camp, but his host, or the army, which consisted only of his own tribe see (Nu 1:33).

Ver. 20. And by him [shall be] the tribe of Manasseh, &c.] Who though the elder brother to Ephraim, yet Ephraim was preferred to him, and had a standard given him, and his elder brother was directed to pitch by it; and this being agreeably to the prophecy of Jacob, could not well be objected to; and Benjamin, the younger brother of Joseph, being placed under the standard of a son of his, that stood in his father's room, could not be offended; and these all being the descendants of Rachel, might well be thought to agree together, and be very well pleased with their situation:

and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur; the same as in (Nu 1:10 7:54).

Ver. 21. And his host, &c.] That is, the host of Manasseh;

and those that were numbered of them, [were] thirty and two thousand and two hundred. 32,200 men; see (Nu 1:35).

Ver. 22. Then the tribe of Benjamin, &c.] He was to pitch under the same standard of Ephraim, and the other side of it from that of Manasseh; the one being before, and the other behind, and the standard in the middle; )see Gill on "Nu 2:7");

and the captains of the sons of Benjamin [shall be] Abidan the son of Gideoni; of whom see (Nu 1:11 7:60).

Ver. 23. And his host, &c. That is, the host of Benjamin;

and those that were numbered of them, [were] thirty and five thousand and four hundred. 35,400 men. The least number of all the tribes, excepting the tribe of Manasseh, (Nu 2:21); see (Nu 1:37).

Ver. 24. All that were numbered of the camp of Ephraim [were] an hundred thousand and eight thousand and an hundred, throughout their armies, &c.] 108,100 men. Which was the smallest of all the camps, and near eighty thousand fewer than the camp of Judah, (Nu 2:9):

and they shall go forward in the third rank; and which was the first following the tabernacle.

Ver. 25. The standard of the camp of Dan [shall be] on the north side by their armies, &c.] To the left of the tabernacle as encamped, and so was the left wing of the grand army; it consisted of the tribes of Dan, Asher, and Naphtali, in which were several divisions and companies, whose camp also the Targum of Jonathan says reached four miles. According to the Jewish writers, Dan's stone was the "ligure", and his flag was coloured like to a sapphire, and there was figured upon it a serpent, on account of what is said (Ge 49:17); Asher's stone was the "tarshish" or beryl, and his flag was coloured like to a precious stone, with which women adorn themselves, and on it was figured an olive tree, on account of what is said (Ge 49:20). Naphtali's stone was the amethyst, and his flag was coloured like to clear wine, whose redness is not strong, and on it was figured an hind, on account of what is said of him (Ge 49:21):

and the captain of the children of Dan [shall be] Ahiezer the son of Ammishaddai; who made mention of in (Nu 1:10 7:66).

Ver. 26. And his host, &c.] That is, the host of Dan;

and those that were numbered of them, [were] threescore and two thousand and seven hundred. 62,700 men, which agrees with the account of this tribe in (Nu 1:39).

Ver. 27. And those that encamp by him [shall be] the tribe of Asher, &c.] Dan had a standard given him, though the son of an handmaid, being the firstborn of the sons of the handmaids, and his tribe being a warlike tribe, and very numerous; and Asher and Naphtali are placed by him, being the sons of handmaids also, and could not but contentedly pitch by him, who was the eldest of the sons of the handmaids Naphtali being his younger brother by mother's as well as father's side, and Asher the second son of Zilpah, Leah's maid:

and the captain of the children of Asher [shall be] Pagiel the son of Ocran; the same as in (Nu 1:13 7:72).

Ver. 28. And his host, &c.] That is, the host of Asher;

and those that were numbered of them, [were] forty and one thousand and five hundred. 41,500 men; as they were numbered (Nu 1:41).

...

Ver. 31. All they that were numbered in the camp of Dan [were] an hundred thousand and fifty and seven thousand and six hundred, &c.] 157,600 men. Consisting of his own tribe, and those of Asher and Naphtali, which make the largest camp next to Judah:

they shall go hindmost with their standards; for though, while encamped, they lay to the north, or the left side of the tabernacle, yet, when marching, they brought up the rear, and were the rear guard to the tabernacle; so that it had in its van and rear the two largest camps, which were wisely ordered for its safety: "standards" is put for "standard", the plural for the singular; for there was but one standard to a camp, unless this takes in their ensigns, of which they had many.

...

NUMBERS 7

Ver. 1. And it came to pass on the day that Moses had fully set up the tabernacle, &c.] Not on the very exact day on which it was first reared up, for that was on the first day of the first month of the second year from the coming up of Israel out of Egypt, (Ex 40:17); whereas the following offerings of the princes were not offered, and many other things previous to them, recorded in the preceding chapters, were not done, until after the first day of the second month of that year, (Nu 1:1); though the Jews say the first of Nisan, or of the first month, was the first for various things, and the first on which the princes offered; but no one particular day can be intended, because the princes were twelve days successively offering their offerings; wherefore "the day" here only denotes the time about which it was when this service was performed; when the tabernacle was not only set up, but "fully" set up, when everything relating to it was in its proper place and order; when not only it was put together, and all the vessels and instruments of it in their due place, but also when the people of Israel, for whose sake it was erected, that the Lord God might dwell among them, were numbered, and their camps formed and pitched around the tabernacle; and the Levites were taken and numbered also, who were to serve at it, and their place and service were appointed unto them about it; for then, and not till then, was the service of it completed, and its proper place and situation fixed and settled:

and had anointed it; with the holy oil Moses was directed to make and anoint it with, (Ex 30:23-28 Le 8:10);

and sanctified it: set it apart for holy use and service, to be an habitation for God, and the place of his worship:

and all the instruments thereof; the ark, table, candlestick, &c.

both the altars, and all the vessels thereof, and had anointed them, and sanctified them; the altar of incense, and the altar of burnt offering, and all appertaining: thereunto; according to Ben Gersom, this finishing of the whole was at the end of the seven days of consecration of Aaron and his sons, (Ex 29:35).

Ver. 2. That the princes of Israel, &c.] The princes of the twelve tribes of Israel:

heads of the house of their fathers; of the each of the houses and families the tribes were divided into, and took their name from each of their ancestors, as is next explained:

who were princes of the tribes; the twelve tribes, as before observed, (Nu 1:4-16);

and were over them that were numbered; over the children of Israel that were numbered, (Nu 1:19-46); by which it that these princes are the very same persons that are mentioned by name there, as they are here afterwards; and were with Moses and Aaron, and assisting to them when they took the number of them; but according to the Targum of Jonathan, and Jarchi, these were appointed over them in Egypt; but the former is right: these now

offered not sacrifices but gifts; they brought their presents to the Lord for the service of his sanctuary, and set them before him, as follows.

Ver. 3. And they brought their offering before the Lord, &c.] Before the tabernacle, as it is afterwards explained, where he had now taken up his habitation:

six covered wagons, and twelve oxen; according to the number of the twelve tribes, of which they were princes, two oxen for each wagon, which were to carry the tabernacle, and its vessels, from place to place;

a wagon for two of the princes, and for each one an ox; two princes joined in the present of one wagon, which shows it could not be a common wagon, but rich carriage, and ornamented, as the Targum of Jonathan adds; and each prince presented an ox, so that there was a yoke of them for each wagon:

and they brought them before the tabernacle; the Targum of Jonathan says, Moses would not receive them, and therefore they brought them before the tabernacle; and so, says Jarchi, Moses received them not at their hands, until it was declared to him by the mouth of the Lord what he should do, as follows.

Ver. 4. And the Lord spake unto Moses, &c.] Out of the tabernacle, before which the wagons and oxen were brought:

saying: as follows.

Ver. 5. Take [it] of them, &c.] The present of the wagons and oxen, by which it appears that this freewill offering of the princes was according to his mind and will, and what they were influenced and guided to by his Spirit, and was well pleasing in his sight, and acceptable to him:

that they may be to do the service of the tabernacle of the congregation; be made use of, and employed in carrying the tabernacle, and the things of it, from place to place, when the Israelites journeyed:

and thou shalt give them to the Levites; to ease them, whose business it was to bear and carry the several parts of the tabernacle, and the vessels of it:

to every man according to his service; whether lighter or heavier, for such difference there was in the three divisions of the Levites; and according as their work was, they had more or fewer wagons and oxen given them, as it follows, (Nu 7:7,8).

...

Ver. 10. And the princes offered for dedicating of the altar, &c.] For setting it apart to sacred use and service, even the altar of burnt offering; or rather after it had bean sanctified and set apart, when it began to be made use of for sacrifice:

in the day that it was anointed; with the anointing oil, whereby it was devoted to sacred service;

even the princes offered their offering before the altar; the altar of burnt offering; they brought their vessels for the service of it, and the creatures for sacrifice, and set them before it; signifying what they meant, thereby, that the silver and golden vessels were for the use of it, and the beasts for sacrifice to be offered up on it: and here Jarchi also observes, that Moses would not receive their offering until he knew the mind of God about it, and it was declared to him from himself.

Ver. 11. And the Lord said unto Moses, &c.] For before this was said to him, even what follows, Moses knew not, as the same writer observes, how they should offer, in what order, whether according to their birth, or whether according to the journeying of their camps, or whether they should offer together, or one after another, one day after another; this affair is set in a clear light:

they shall offer their offering each prince on his day; one on one day, and the other on the next, and so on successively for twelve days running; and this was ordered for the greater solemnity of the service, and that it might be taken notice of, and each have the honour and credit of it; and this was done, not according to the order of their birth, but as their standards were fixed, first Judah, and those under him, and so the rest in course:

for the dedicating of the altar; see (Nu 7:10).

Ver. 12. And he that offered his offering on the first day, &c.] Was he whose standard was pitched first, at the east, to the rising sun: and this

was Nahshon the son of Amminadab, of the tribe of Judah; who was the prince and captain of that tribe, ...

Ver. 13. And his offering [was] one silver charger, &c.] Or dish, like one of those used in the shewbread table to hold the bread in, only they were of gold, this of silver, and belonged to the altar of burnt offering; the use of which might be to hold the meat offering in, as it may seem from the latter part of the verse, or the wave breast or heave shoulder, which belonged to the priest:

the weight thereof [was] an hundred and thirty [shekels]; which were sixty one ounces, four drachms, one scruple, and seventeen grains, worth about sixteen pounds and five shillings of our money;

one silver bowl of seventy shekels, after the shekel of the sanctuary; the standard that was kept in the sanctuary; this was a lesser vessel, and was either for holding the drink offering, or receiving the blood of the sacrifices; its weight was thirty three ounces, five drachms, and three grains, and was worth about eight pounds and fifteen shillings of our money:

both of them [were] full of fine flour mingled with oil for a meat offering; which always attended other sacrifices after mentioned, part of which was burnt on the altar of burnt offering, and the rest were the perquisites of the priests.

Ver. 14. One spoon of ten [shekels] of gold, &c.] Its weight was according to the shekels, its matter of gold; it weighed four ounces, one drachm, and nine grains, and was worth about seven pounds and ten shillings of our money:

full of incense; this looks as if this spoon was designed for the golden altar of incense, which might be at this time also dedicated; but Jarchi understands it as for the altar of burnt offering, and observes, we never find incense belonging to a private person, nor to the outward altar (the altar of burnt offering), but this only, and which was temporary.

Ver. 15. One young bullock, &c.] Of three years old, as the Targums of Jonathan and Jerusalem:

one ram; of two years old, as the same Targums:

one lamb of the first year, for a burnt offering; of which see (Le 1:3,10).

Ver. 16. One kid of the goats for a sin offering.] Though these offerings of the princes were by way of thanksgiving, and to express their joy and gladness at the erection of the tabernacle, its altars, and the service thereof; yet as this might not be without sin, which attends the best and purest performances of men, a sin offering was required, teaching us to look to Christ, who was made an offering for sin, for the taking away the sins of our holy things.

Ver. 17. And for a sacrifice of peace offerings, &c.] So that here were all sorts of offerings on this occasion, meat and drink offerings, burnt offerings, sin offerings, and peace offerings: and for the latter were brought

two oxen, five rams, five he goats, five lambs of the first year; the reason why so many were brought and used for this sort of sacrifice was, because with these a feast was made, of which not only the priests partook, but the princes, and as many of their friends and acquaintance as they thought fit to invite:

this [was] the offering of Nahshon the son of Amminadab: which he offered out of his own substance, as the Targums of Jonathan and Jerusalem paraphrase it; though some have thought, that the presents and offerings were so large, and the princes not so very rich, or so much above the common people, as may be thought, that therefore they were assisted by the several tribes they were princes of: and as was this prince's offering, so were all the rest that follow in the order, according to their encampment under the several standards where they were fixed; and which were offered successively every day, the sabbath day or days not excepted, these being religious services, until the whole twelve were finished; and their presents and their offerings were exactly the same, and the account of them is given in the same words; they either agreeing together to make the same presents and offerings, or else they were directed to do so by the Spirit of God;...

...

Ver. 54. On the eighth day [offered] Gamaliel the son of Pedahzur, prince of the children of Manasseh.] See (Nu 1:10 2:20).

Ver. 55. His offering [was] one silver charger, &c.] (See Gill on "Nu 7:13").

Ver. 56. One golden spoon of ten [shekels], full of incense.] (See Gill on "Nu 7:14").

Ver. 57. One young bullock, one ram, one lamb of the first year, for a burnt offering.] (See Gill on "Nu 7:15").

Ver. 58. One kid of the goats for a sin offering.] (See Gill on "Nu 7:16").

Ver. 59. And for a sacrifice of peace offerings, &c.] (See Gill on "Nu 7:17").

Gamaliel the son of Pedahzur; see (Nu 1:10 2:20).

Ver. 60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, [offered].] See (Nu 1:11 2:22).

...

Ver. 66. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, [offered].] See (Nu 1:12 2:25).

...

Ver. 72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, [offered].] See (Nu 1:13 2:27).

Please notice this threat (millennial bug) comes from the West (Manasseh, Benjamin) and North (Dan, Asher).

Here are what the names of the main characters mean according to Strong's:

Gamaliel = reward of God
Pedahzur = God has ransomed
Manasseh = causing to forget

Abidan = father of judgment
Gideoni = warlike
Benjamin = son of the right hand

Ahiezer = brother of help
Ammishaddai = people of the Almighty
Dan = judge

Pagiel = accident of God
Ocran = muddler
Asher = happy

According to E. W. Bullinger in "The Witness of the Stars," Manasseh's sign of the Zodiac was Taurus (Orion), Benjamin was Gemini, Dan was Scorpio and Asher was Sagittarius.

Contingency Planners Warned About Effects Of Powerful Sun Storms

-- (INTERNET WIRE) -- 12/21/99 -- Contingency planners have received strong warnings regarding the likely effects of Solar Max, the increasingly turbulent space weather that is expected to peak next month and last for three months.

If there are significant power outages, computer failures or telecommunications disruptions in early 2000, they may be related to Solar Max and not the Y2K bug, according to the National Oceanic and Atmospheric Administration (NOAA).

Said NOAA's director, Dr. D. James Baker, "When Solar Maximum occurs, the sun bursts at its seams with explosive power, and as it churns there is potential for electrical power outages, radio problems, and the disabling of satellites. This can disrupt communications, including broadcast transmissions and pagers."

Emphatic confirmation of these warnings has come from respected, nationally-known mathematician R. Edwin Sherman, president of a risk management consulting firm with Fortune 500 clients.

Sherman and his researchers have conducted extensive cryptological analysis of the 3,500-year-old Hebrew Torah. They have uncovered a very large number of statistically significant codes in a very short passage that graphically depict the same scenario detailed by the NOAA.

Some of these codes potentially narrow down the time window to the Hebrew year 5760, which began in mid-September 1999, and to a point in time described by the word, "millennium," the number 2000 and various possible equivalents for "Y2K."

Full story:
(http://www.internetwire.com/technews/tn/01986045.dsl; link no longer active)

 

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