“The title of the book of Numbers in the King James Version comes from the Latin Vulgate Numeri (“Numbers”), which is descriptive of the census given in the first three chapters of the book rather than of its content in general. Therefore, Numbers is strictly the Christian name for this section of the Torah, or first five books of Moses.

“The Hebrews most often chose from among the first words of the text for a title or each of the books in the Bible. Thus, the Jews have called this book either Vayedabber (“And He Spoke”), which is the first Hebrew word of the book, or, more commonly, Bemidbar (“In the Wilderness”), which is the fifth word in the first verse.” (Old Testament Institute Student manual: Genesis-2 Samuel. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1980, [Second Edition, Revised, 1981], 197).

“The book includes an account of the numbering of Israel, the Levitical preparations for moving the tabernacle, why Israel was cursed with forty years of wandering, the second numbering of Israel after those above twenty years of age at the time of the Exodus had died, the choosing of Joshua to lead Israel, and a description of some land inheritances by the various tribes.” (Old Testament Institute Student Manual: Genesis-2nd Samuel. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1980, [Second Edition, Revised, 1981], 197).

“The book of Numbers takes the children of Israel from Sinai to Canaan. The period of wilderness wanderings described in the book of Numbers lasted for about thirty-eight years and nine months. Why such a long period to transverse such a relatively short distance?” (“Lessons in the Wilderness,” in Studies in Scripture, Vol. 3. Edited by Kent P. Jackson and Robert L. Millet. Salt Lake City: Randall Book Co., 1985, 173.

“The journey from Sinai to Kadesh-barnea by way of the Gulf of Aqaba takes only eleven days (Deut. 1:2). The direct route would be but a few days less, and by way of Edon and Moab hardly more than a couple of weeks. Numbers makes clear that the thirty-eight-year journey was punishment for lack of faith, so none of the unbelieving generation would enter the land (cf. Deut 1:35f).” (The Old Testament Survey. Grand Rapids, Michigan.: Eerdmans, 1982, 162, as quoted in Robert L. Millet. “Lessons In the Wildernes,” in Studies in Scripture, Vol. 3. Edited by Kent P. Jackson and Robert L. Millet. Salt Lake: Randall Book Co., 1985, 173-174).

“I. Chapters 1-10:10–two months–Near Mount Sinai;

“II. Chapters 11-22—thirty-eight years–Through the wilderness to Moab

III. Chapters 22-36—five months–In the plains north of Moab”

(Understanding the Old Testament. Salt Lake City: Deseret Book Co., 1981, 41-42).

“Many scholars support the figures of the second and third censuses, which indicate an Israelite community of from twenty thousand to fifty thousand families total of one hundred thousand to two hundred fifty thousand Israelites. They argue that the figures of the first census are misinterpreted… A figure of twenty-two thousand first-born sons and a total population of about two hundred thousand Israelites seems likely rather than 603,550.” (Unlocking the Old Testament. Salt Lake City: Deseret Book Co., 1981, 43-45).

“The total figure for all tribes of Israel was 603,550. If the men of military age [twenty and upward] represented about 20-25 percent of the population–based upon what might be found in other nations–then the total population of all Israelites would number from two to three million people… After thirty-eight years (and after a generation of wayward Israelites have died) another census was taken (Numbers 26:51), this time showing a total male fighting age population of 601,730, just a slight decrease in numbers from the original total.” (“Lessons in the Wilderness,” in Studies in Scripture, Vol. 3. Edited by Kent P. Jackson and Robert L. Millet. Salt Lake City: Randall Book Co., 1985, 176).

Based upon his figures… “Imagine moving the entire population of Salt Lake City for forty years through the deserts of Nevada. Not only would the leadership of the prophet be severely tested, but a daily miracle of manna and occasionally miracles of water, quail, and so on would be required to sustain the multitude.” (Unlocking the Old Testament. Salt Lake City: Deseret Book Co., 1981, 45).

“The purpose of the census prior to the failures of Kadesh (Numbers 1-4), and of the census of the later generation at the plains of Moab (Numbers 26) was to show that they were not kept out of Canaan by their insufficient numbers. It was not the size of their army that mattered, but only the size of their faith.” (A Survey of Old Testament. Introduction. Chicago: Moody Press, 1974, 246, as quoted in Robert L. Millet. “Lessons in the Wilderness,” in Studies in Scripture, Vol. 3. Salt Lake City: Randall Book Co., 1985, 176).

“One sign of spiritual maturity is the capacity to receive revealed truths and act upon them in a balanced and appropriate manner. The children of Israel [are now taught] the importance of every man and woman becoming a prophet within his or her own sphere and that it is the privilege of each person to be guided and enlightened by the Spirit of God.” (“Lessons in the Wilderness,” in Studies in Scriptures, Vol. 3. Edited by Kent P. Jackson and Robert L. Millet. Salt Lake City: Randall Book Co., 1985, 188).

“According to Josephus, when Moses was a general of the Egyptian army in the attack against the Ethiopians, he married an Ethiopian woman as a political alliance to end the war. (See Flavius Josephus Josephus Antiquities, Bk.2, chap. 10, par. 1 in Old Testament Institute Student Manual: Genesis-2 Samuel. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1980, [Second Edition, Revised, 1981], 201).

“Miriam was the instigator of the attack on Moses’ right to preside. Thus, her sin was the more grievous. Second, for Aaron to seek priesthood leadership demonstrated pride and self-aggrandizement. He aspired to a position to which he had not been called. When Miriam sought that position, she not only demonstrated pride, but also sought to set up an order contrary to God’s system of government. From the beginning, the priesthood callings and the right to preside were given to men. Miriam’s attempt to achieve equality with Moses was a serious breach of that divinely instituted system of order.” (Old Testament Institute Student Manual: Genesis-2 Samuel. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1980, [Second Edition, Revised, 1981], 202).

“The Lord was displeased with Moses in assuming to perform the miracle. I can imagine the Lord saying something like this: ‘Who, did you say? Who made the water? Who made the rock? Moses! Who brought the water from the rock?’….Moses, that was a sad day. You did such a great work in moving Israel from Egypt. You were so patient, generally, with their whims and antagonisms. Oh, Moses, why did you let your humility deteriorate?” Moses had integrity in great measure….[but] for a single moment he had forgotten.”(“Humility,” in Speeches of the Year, 1963. Provo, Utah: Brigham Young University Press, January 16, 1963); see also Daniel H. Ludlow. A Companion to Your Study of the Old Testament. Salt Lake City: Deseret Book Co., 1981, 179).

“At least two other scriptures indicate that Moses was denied entrance into the promised land as a result of Moses sin in striking the rock at Meribah (see Numbers 27:12-14; Deuteronomy 32:51-52). Other passages, however, help to clarify the matter. Deuteronomy 3:26 and 4:21 indicate that the Lord told Moses that the reason he could not enter the promised land was that the Lord was angry with him “for your sakes” (emphasis added). This statement could imply that there were reasons other than the error of Moses for the prohibition. Two other facts strengthen this supposition. First, both Moses and the higher priesthood were taken from Israel because of the people’s unworthiness, not Moses’. (see Doctrine and Covenants 84:23-25), Second, Moses was translated when his mortal ministry was finished (see Book of Mormon, Alma 45:19). In other words, Moses was privileged to enter a land of promise far greater than the land of Canaan.” (Old Testament Institute Student Manual: Genesis-2 Samuel. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1980, [Second Edition, Revised, 1981], 208).

“[T]he snake is on the one hand the carrier of evil that kills many, on the other hand it represents life….[T]his duality is very different from that generally found in the ancient Near East: the life-giving aspect of the serpent is not inherent in the animal itself. The snake on the pole can give life only because of the Lord’s gracious will, and its curative effect is experienced only by those who see in the snake the symbol of the Lord’s grace that forgives and delivers from death. Only thus could the snake point forward to the coming Christ.” (A. Noordtzij. Numbers: Bible Student’s Commentary. Translated by Ed van der Maas. Grand Rapids, Michigan.:Zondervan Publishing House, 1983, 87, as quoted in “Lessons in the Wilderness” in Studies in Scripture, Vol. 3. Edited by Kent P. Jackson and Robert L. Millet. Salt Lake City: Randall Book Co., 1985, 181).

“It is probably more than coincidental that the serpent-motif became symbolic of both the coming of death and of life in various cultures, including the Mayan and the Aztec. We find the serpent-motif even today in our culture as it serves as the symbol of the American Medical Association. In a sense, a pattern of relationships may exist, that as the serpent in Eden was related to the serpent on a pole, even so was the man in Eden related to the Man on a Cross. Moreover, even as the first death brought also the capacity for reproduction of life, so also the other death (Christ’s) brought about resurrection and eternal life.” (Introduction to the Old Testament, Vol. 1. Provo: Brigham Young University Publications, 1972, 119).

“We, like Israel of old, must rivet our eyes and minds upon… Christ if we hope to gain eternal life….Our looks must not be allowed to wander across the way or to become fixed upon the perishable things of the world. The eye…must be trained to look upward. We must look to God and live!” (“Look to God and Live” in Ensign, November, 1978, 54).

“Forty years have now passed from the time of the deliverance. A new generation had arisen and was ready to enter the promised land. Israel now awaited further light and knowledge from Him who had led their fathers. Moses would soon deliver his final three discourses (Deuteronomy) before being translated and leaving the people in the hands of a younger successor. Indeed, a new day was dawning on Israel.” (“Lessons in the Wilderness,” in Studies in Scripture, Vol. 3. Edited by Kent P. Jackson and Robert L. Millet. Salt Lake City: Randall Book Co. , 1985, 203-204).