Numbers 2:4

And his host, and those that were numbered of them,.... As they had been before; and, supposing these words to be the words of God, there is no necessity of rendering them in the future, as some have observed; though they seem rather to be the words of Moses, who under every tribe repeats the number, which is exactly the same as when taken; and though it was not till twenty days after that they set forward according to their order of encampment, not one of them died, which Aben Ezra observes as a very wonderful thing:

were threescore and fourteen thousand and six hundred; the number of the tribe of Judah were 74,600; see Num 1:27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4. Those that were numbered — These words are simply explanatory of his host. The better translation would be his host, even those of them who were mustered. Good generalship always puts the strongest battalion in the van, to receive without faltering any sudden attack from the front, and also places a strong rear-guard for the same reason. This accounts for the position of Dan’s grand division, next in strength to Judah’s.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

AND HIS HOST, AND THOSE THAT WERE NUMBERED OF THEM. The meaning thereof, as well as of all that were numbered of the camp of Judah, and so also all [such verses in this chapter], is that these are the words of G-d to Moses, connected with [the opening statement], And the Eternal spoke unto Moses and unto Aaron, since they did not count them now a second time. This is also the sense of the verse, These are they that were numbered of the children of Israel, because He stated [in that same verse] all that were numbered of the camps according to their hosts [which indicates that He is referring to a census which had previously taken place, and not to a new census]. He mentioned all this in order to tell us that from the day of the census [which was on the first of Iyar] until the camps were established [according to the four standards] and they so pitched by the standards, and so they set forward [which was on the twentieth of Iyar], 10:11, and see Taanith 29a [“on that day they turned aside” and hence they became subject again to death] not one man was missing. This was miraculous, in that not one person of this great multitude died [in the period of twenty days].The change in the name of the father of the prince of the children of Gad [who is called Deuel above in 1: 14, and here in Verse 14 is referred to as Reuel], is because it is customary in the Sacred Language to change names of the same meaning, such as Zerah [one of the sons of Shimon], and Zohar [referring to the same son of Shimon, both names meaning “brightness”], of the expression as ‘tzachar’ (white) wool. Now [the father of the prince of the children of Gad] was called “Deuel” [of the root dei’ah, “knowledge”] because he “knew” G-d, [and he was also called] “Reuel” [of the root ra’ayon, “thoughts,” or re’uth, “longing” “striving”] because “he set all the thoughts of his heart on G-d,” similar to the expression in these verses: How weighty also are ‘rei’echa’ (Thy thoughts) unto me, O G-d; Thou understandest ‘l’rei’i’ (my thought) afar off., Verse 2. Since people used to call that person by two names [e.g. Deuel and Reuel], therefore the Torah mentioned both of them.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.