Jehudah (or Judah) · preposition + proper noun, a place name
Nahshon
נַחְשׁ֖וֹןnach.Shon
H5177
Nachshon · proper noun, a man's name
son
בֶּןben-
H1121
a son (as a builder of the family name) · noun, common masculine singular construct
Amminadab
עַמִּינָדָֽב'a.mi.na.Dav
H5992
Amminadab · proper noun, a man's name
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Luke 3:32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
Numbers 2:3 And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon…
Numbers 7:12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:
Numbers 10:14 In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son o…
Ruth 4:18 Now these are the generations of Pharez: Pharez begat Hezron,
Ruth 4:20 And Amminadab begat Nahshon, and Nahshon begat Salmon,
1 Chronicles 2:10-11 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;
Matthew 1:2-5 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Numbers 1:1-16
I. We have here a commission issued out for the numbering of the people of Israel; and David, long after, paid dearly for doing it without a commission. Here is,
1. The date of this commission, Num 1:1. (1.) The place: it is given at God's court in the wilderness of Sinai, from his royal palace, the tabernacle of the congregation. (2.) The time: In the second year after they came up out of Egypt; we may call it the second year of that reign. The laws in Leviticus were given in the first month of that year; these orders were given in the beginning of the second month.
2. The directions given for the execution of it, Num 1:2, Num 1:3. (1.) None were to be numbered but the males, and those only…
these are the names of the men that shall stand with you, &c.--Each is designated by adding the name of the ancestors of his tribe, the people of which were called "Beni-Reuben," "Beni-Levi," sons of Reuben, sons of Levi, according to the custom of the Arabs still, as well as other nations which are divided into clans, as the Macs of Scotland, the Aps of Wales, and the O's and the Fitzes of Ireland [CHALMERS].
John Gill on Numbers 1:7
Of Judah; Nahshon the son of Amminadab. See Gill on Numbers 1:5.
John Calvin on Numbers 1:1-19
And the Lord spake unto Moses in the wilderness of Sinai Although this is the first numbering of the people, of which we have an account, still, inasmuch as God had already imposed a tax upon every person, the amount of which has been recorded, we infer that it was in fact the second. But the reason for thus numbering the people a second time was, because they were very soon about to remove their camp from the wilderness of Sinai to take posession of the promised land. Since, however, their impiety withheld thmn from doing so, there was a third census taken just before their actual entrance into the land, and with this object, that it might be obvious, on comparison, how marvellously the peo…
The Church Fathers
Therefore, the soul says: Aminadab has placed me in the chariot (Song of Solomon VI, 11). Therefore, the soul is the chariot that sustains a good charioteer. If the chariot is the soul, it has horses, either good or bad. Good horses are the virtues of the soul, while bad horses are the passions of the body. Therefore, a good charioteer restrains and recalls the bad horses, while inciting the good ones. The good horses are four: prudence, temperance, fortitude, and justice. Bad horses have anger, desire, fear, and injustice. Sometimes the horses themselves disagree with each other, and either anger prevails or fear, and they hinder each other and slow down their pace. But good horses fly, and they rise from the ground to higher things, and uplift their soul: especially if they have a pleasant yoke and a light burden, as the one saying: Take my yoke upon you; for my yoke is easy, and my burden is light (Matthew, XI, 29). He himself is the charioteer who knows how to govern his own horses, so that the race is equal for all. If prudence is faster, justice slower, he urges with his own whip the slower one; if temperance is more mild, fortitude harder, he knows how to yoke the discordant ones, lest they may scatter their own chariot. Therefore, it is allowed to see with an intelligible spectacle each soul being lifted up to heaven with the greatest struggle, the hastening horses that they may be the first to reach the reward of Christ, to which the palm may be placed on their necks first. These are horses subjected to the yoke of faith, bound by the bond of charity, restrained by the reins of justice, and held back by the restraints of sobriety. Beautifully, therefore, it says: Aminadab has set me in his chariot, that is, the father of the people: but he himself who is the father of the people, is also the father of Naasson, that is, of serpents. Now recall who, like a serpent, suffered on the cross for the salvation of all, and you will understand that soul to be peaceful, to whom God the Father is a guardian, and Christ is the guide; for it is written, and this name is ours: Father, father, the guide of Israel (2 Kings 2:12).
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
Dictionary and topics
Amminadab — Kindred of the prince. (1.) The father of Nahshon, who was chief of the tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14). His daughter Elisheba was married to Aaron (Ex. 6:23). (2.) A son of Kohath,…
Levites — (descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the…
Nahshon, Or Naashon — (enchanter) son of Amminadab, and prince of the children of Judah (as he is styled in the genealogy of Judah,) (1 Chronicles 2:10) at the time of the first numbering in the wilderness. (Exodus 6:23;…
Amminadab · .Father of Nashon — .Father of Nashon
Desert, Journey Of Israel Through The · Second numbering of the people — Second numbering of the people
Judah, The Tribe Of · Persons selected from: To number the people — Persons selected from: To number the people
Naashon · A — A
Nahshon · General references — General references
Tribes Of Israel, The · Each of: Under a president or chief — Each of: Under a president or chief
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
Moses and Aaron, who were commanded to number, or rather to muster, the people, were to have with them "a man of every tribe, who was head-man of his fathers' houses," i.e., a tribe-prince, viz., to help them to carry out the mustering. Beth aboth ("fathers' houses"), in Num 1:2, is a technical expression for the subdivisions in which the mishpachoth, or families of the tribes, were arranged, and is applied in Num 1:4 according to its original usage, based upon the natural division of the tribes into mishpachoth and families, to the fathers' houses which every tribe possessed in the family of its first-born. In Num 1:5-15, these heads of tribes were mentioned by name, as in Num 2:3., Num 7:1…
men twenty years old or older who are able to go to war: In this effort to register Israel’s men of military age, more information was gathered than in the previous registration (cp. Exod 38:26). • the tribes and the names of the leaders: Hebrew culture was tribal, built around clans and families. The tribal leaders were readily identified and appear again as a group in Num 7. • Moses and Aaron did not include Levi’s tribe in this registration, since it had a special status in Israelite society (cp. 1:47-53; 26:51-62; Deut 18:5; 33:8-11).
Rashi on Numbers 1:4
ואתכם יהיו AND WITH YOU THERE SHALL BE [A MAN OF EVERY TRIBE] — when you number them there shall be with you the princes of each tribe.
