Teks -- Numbers 10:1-36 (NET)
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Wesley: Num 10:2 - Two trumpets For Aaron's two sons: though afterwards the number of the trumpets was much increased, as the number of the priests also was. These trumpets were orda...
For Aaron's two sons: though afterwards the number of the trumpets was much increased, as the number of the priests also was. These trumpets were ordained, both for signification of the great duty of ministers, to preach the word; and for use, as here follows.
Wesley: Num 10:6 - For their journeys As a sign for them to march forward, and consequently for the rest to follow them.
As a sign for them to march forward, and consequently for the rest to follow them.
Wesley: Num 10:9 - Ye shall be saved If you use this ordinance of God with trust and dependance upon God for help.
If you use this ordinance of God with trust and dependance upon God for help.
Wesley: Num 10:10 - In the days of your gladness Days appointed for rejoicing and thanksgiving to God for former mercies, or deliverances.
Days appointed for rejoicing and thanksgiving to God for former mercies, or deliverances.
Your stated festivals.
Wesley: Num 10:10 - For a memorial That God may remember you for good to accept and bless you. God then takes pleasure in our religious exercises, when we take pleasure in them. Holy wo...
That God may remember you for good to accept and bless you. God then takes pleasure in our religious exercises, when we take pleasure in them. Holy work should be done with holy joy.
Wesley: Num 10:12 - Paran From which they travelled to other places, and then returned into it again, Num 12:16.
From which they travelled to other places, and then returned into it again, Num 12:16.
Wesley: Num 10:21 - The others The Gershonites, and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare t...
The Gershonites, and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
Wesley: Num 10:29 - Raguel Called also Reuel, Exo 2:18, who seems to be the same with Jethro; it being usual in scripture for one person to have two or three names. And therefor...
Called also Reuel, Exo 2:18, who seems to be the same with Jethro; it being usual in scripture for one person to have two or three names. And therefore this Hobab is not Jethro, but his son, which may seem more probable, because Jethro was old and unfit to travel, and desirous, as may well be thought, to die in his own country, whither he returned, Exo 18:27, but Hobab was young and fitter for these journeys, and therefore entreated by Moses to stay and bear them company.
Wesley: Num 10:30 - I will not go So he might sincerely say, though afterward he was overcome by the persuasions of Moses.
So he might sincerely say, though afterward he was overcome by the persuasions of Moses.
Wesley: Num 10:31 - Thou mayest be to us instead of eyes To direct and guide us: for though the cloud determined them to a general place, yet many particulars might be unknown to Moses, wherein Hobab, having...
To direct and guide us: for though the cloud determined them to a general place, yet many particulars might be unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their cattle, concerning the safety or danger of the several parts, by reason of serpents or wild - beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or, this is to be understood of his directing them not so much in their way. as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobab's father Jethro, Exo 18:19-27. And it is probable, this was the wise son of a wise father.
Wesley: Num 10:33 - Three days With continued journeys; only it seems probable, that the cloud made little pauses that they might have time for sleep and necessary refreshments.
With continued journeys; only it seems probable, that the cloud made little pauses that they might have time for sleep and necessary refreshments.
Wesley: Num 10:33 - The ark went before them Altho' in their stations it was in the middle, yet in their marches it went before them; and the cloud was constantly over the ark whether it stood or...
Altho' in their stations it was in the middle, yet in their marches it went before them; and the cloud was constantly over the ark whether it stood or went; therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which being carried only upon mens shoulders was impossible; but because the cloud, which always attended upon the ark, and did, together with the ark, constitute, in a manner, one sign of God's presence, did lead and direct them.
Wesley: Num 10:33 - To search out A metaphorical expression, for discovering to them; for the ark could not search, and God, who knew all places and things, needed not to search.
A metaphorical expression, for discovering to them; for the ark could not search, and God, who knew all places and things, needed not to search.
Wesley: Num 10:34 - By day And by night too, as was expressed before. So we must learn to compare places of scripture, and to supply the defects of one out of another, as we do ...
And by night too, as was expressed before. So we must learn to compare places of scripture, and to supply the defects of one out of another, as we do in all authors.
Wesley: Num 10:36 - Return Or, give rest, that is, a safe and quiet place, free from enemies and dangers.
Or, give rest, that is, a safe and quiet place, free from enemies and dangers.
JFB: Num 10:2 - Make thee two trumpets of silver These trumpets were of a long form, in opposition to that of the Egyptian trumpets, with which the people were convened to the worship of Osiris and w...
These trumpets were of a long form, in opposition to that of the Egyptian trumpets, with which the people were convened to the worship of Osiris and which were curved like rams' horns. Those which Moses made, as described by JOSEPHUS and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the thickness of a flute. Both extremities bore a close resemblance to those in use among us. They were of solid silver--so as, from the purity of the metal, to give a shrill, distinct sound; and there were two of them, probably because there were only two sons of Aaron; but at a later period the number was greatly increased (Jos 6:8; 2Ch 5:12). And although the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly among the valleys of the Sinaitic hills.
JFB: Num 10:3-7 - when they shall blow with them There seem to have been signals made by a difference in the loudness and variety in the notes, suited for different occasions, and which the Israelite...
There seem to have been signals made by a difference in the loudness and variety in the notes, suited for different occasions, and which the Israelites learned to distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp (the tribes of Judah, Issachar, and Zebulun) to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp--no military march could be better regulated.
JFB: Num 10:8 - the sons of Aaron the priests shall blow with the trumpets, &c. Neither the Levites nor any in the common ranks of the people could be employed in this office of signal giving. In order to attract greater attention...
Neither the Levites nor any in the common ranks of the people could be employed in this office of signal giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia and other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King.
JFB: Num 10:9 - If ye go to war In the land of Canaan, either when attacked by foreign invaders or when they went to take possession according to the divine promise, "ye [that is, th...
In the land of Canaan, either when attacked by foreign invaders or when they went to take possession according to the divine promise, "ye [that is, the priests] shall blow an alarm." This advice was accordingly acted upon (Num 31:6; 2Ch 13:12); and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and just cause; and so the blowing of the trumpet, being an ordinance of God, produced that effect on the minds of the Israelites. But more is meant by the words--namely, that God would, as it were, be aroused by the trumpet to bless with His presence and aid.
JFB: Num 10:10 - Also in the day of your gladness, and in your solemn days Festive and thanksgiving occasions were to be ushered in with the trumpets, as all feasts afterwards were (Psa 81:3; 2Ch 29:27) to intimate the joyous...
JFB: Num 10:11 - It came to pass on the twentieth day of the second month, in the second year, &c. The Israelites had lain encamped in Wady-Er-Rahah and the neighboring valleys of the Sinaitic range for the space of eleven months and twenty-nine day...
The Israelites had lain encamped in Wady-Er-Rahah and the neighboring valleys of the Sinaitic range for the space of eleven months and twenty-nine days. (Compare Exo 19:1). Besides the religious purposes of the highest importance to which their long sojourn at Sinai was subservient, the Israelites, after the hardships and oppression of the Egyptian servitude, required an interval of repose and refreshment. They were neither physically nor morally in a condition to enter the lists with the warlike people they had to encounter before obtaining possession of Canaan. But the wondrous transactions at Sinai--the arm of Jehovah so visibly displayed in their favor--the covenant entered into, and the special blessings guaranteed, beginning a course of moral and religious education which moulded the character of this people--made them acquainted with their high destiny and inspired them with those noble principles of divine truth and righteousness which alone make a great nation.
JFB: Num 10:12 - wilderness of Paran It stretched from the base of the Sinaitic group, or from Et-Tyh, over that extensive plateau to the southwestern borders of Palestine.||
04002||1||15...
It stretched from the base of the Sinaitic group, or from Et-Tyh, over that extensive plateau to the southwestern borders of Palestine.|| 04002||1||15||0||@the children of Israel took their journey . . . by the hand of Moses==--It is probable that Moses, on the breaking up of the encampment, stationed himself on some eminence to see the ranks defile in order through the embouchure of the mountains. The marching order is described (Num. 2:1-34); but, as the vast horde is represented here in actual migration, let us notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun, led the van, followed the Gershonites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim. Then came the Kohathites, who occupied the center of the moving mass, bearing the sacred utensils on their shoulder. They were so far behind the other portions of the Levitical body that these would have time at the new encampment to rear the framework of the tabernacle before the Kohathites arrived. Last of all, Dan, with the associated tribes, brought up the rear of the immense caravan. Each tribe was marshalled under its prince or chief and in all their movements rallied around its own standard.
JFB: Num 10:29 - Hobab, the son of Raguel the Midianite Called also Reuel (the same as Jethro [Exo 2:18, Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned...
Called also Reuel (the same as Jethro [Exo 2:18, Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit from a religious point of view, and for the useful services his nomad habits could enable him to render.
JFB: Num 10:31 - Leave us not, I pray thee . . . and thou mayest be to us instead of eyes The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it ...
The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.
JFB: Num 10:32 - if thou go with us . . . what goodness the Lord will show unto us, the same will we do unto thee A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See ...
JFB: Num 10:33 - they departed . . . three days' journey The first day's progress being very small, about eighteen or twenty miles.
The first day's progress being very small, about eighteen or twenty miles.
JFB: Num 10:33 - ark of the covenant of the Lord went before them It was carried in the center, and hence some eminent commentators think the passage should be rendered, "the ark went in their presence," the cloud ab...
It was carried in the center, and hence some eminent commentators think the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their eyes. But it is probable that the cloudy pillar, which, while stationary, rested upon the ark, preceded them in the march--as, when in motion at one time (Exo 14:19) it is expressly said to have shifted its place.
JFB: Num 10:35-36 - when the ark set forward that Moses said, Rise up, Lord, and let thine enemies be scattered Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanc...
Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctified by devotion; and so should our prayer be, "If thy presence go not with us, carry us not hence" [Exo 33:15].
Clarke: Num 10:2 - Make thee two trumpets of silver Make thee two trumpets of silver - The necessity of such instruments will at once appear, when the amazing extent of this numerous army is considere...
Make thee two trumpets of silver - The necessity of such instruments will at once appear, when the amazing extent of this numerous army is considered; and how even the sound of two trumpets could reach them all is difficult to conceive; but we may suppose that, when they were sounded, the motion of those that were within reach of that sound taught the others in succession what they should do
As the trumpets were to be blown by the priests only, the sons of Aaron, there were only two, because there were only two such persons to use them at this time, Eleazar and Ithamar. In the time of Joshua there were seven trumpets used by the priests, but these were made, according to our text, of rams’ horns, Jos 6:4. In the time of Solomon, when the priests had greatly increased, there were 120 priests sounding with trumpets, 2Ch 5:12
Josephus intimates that one of these trumpets was always used to call the nobles together, the other to assemble the people; see Num 10:4. It is possible that these trumpets were made of different lengths and wideness, and consequently they would emit different tones. Thus the sound itself would at once show which was the summons for the congregation, and which for the princes only. These trumpets were allowed to be emblematical of the sound of the Gospel, and in this reference they appear to be frequently used. Of the fate of the trumpets of the sanctuary, See the note on Exo 25:31.
Clarke: Num 10:5 - When ye blow an alarm When ye blow an alarm - תרועה teruah , probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets a...
When ye blow an alarm -
Clarke: Num 10:6 - When ye blow an alarm the second time When ye blow an alarm the second time - A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signa...
When ye blow an alarm the second time - A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case, than that a single alarm served for each, with a small interval between them. The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint:
Clarke: Num 10:9 - If ye go to war If ye go to war - These trumpets shall be sounded for the purpose of collecting the people together, to deliberate about the war, and to implore the...
If ye go to war - These trumpets shall be sounded for the purpose of collecting the people together, to deliberate about the war, and to implore the protection of God against their enemies
Clarke: Num 10:9 - Ye shall be remembered before the Lord Ye shall be remembered before the Lord - When ye decamp, encamp, make war, and hold religious festivals, according to his appointment, which appoint...
Ye shall be remembered before the Lord - When ye decamp, encamp, make war, and hold religious festivals, according to his appointment, which appointment shall be signified to you by the priests, who at the command of God, for such purposes, shall blow the trumpets, then ye may expect both the presence and blessing of Jehovah in all that ye undertake.
Clarke: Num 10:10 - In the day of your gladness In the day of your gladness - On every festival the people shall be collected by the same means.
In the day of your gladness - On every festival the people shall be collected by the same means.
Clarke: Num 10:11 - The twentieth day of the second month The twentieth day of the second month - The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days; compare Exo...
The twentieth day of the second month - The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days; compare Exo 19:1 with this verse. They now received the order of God to decamp, and proceed towards the promised land; and therefore the Samaritan introduces at this place the words which we find in Deu 1:6-8 : "The Lord our God spake unto us in Horeb, saying: Ye have dwelt long enough in this mount, turn and take your journey,"etc.
Clarke: Num 10:12 - The cloud rested in the wilderness of Paran The cloud rested in the wilderness of Paran - This was three days’ journey from the wilderness of Sinai, (see Num 10:33), and the people had t...
The cloud rested in the wilderness of Paran - This was three days’ journey from the wilderness of Sinai, (see Num 10:33), and the people had three stations; the first at Kibroth-hattaavah, the second at Hazeroth, Num 11:35, and the third in the wilderness of Paran, see Num 12:16. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a direct or retrograde position from the place previously mentioned.
Clarke: Num 10:14 - The standard - of Judah The standard - of Judah - See this order of marching explained at large on Numbers 2 (note). The following is the order in which this vast company p...
The standard - of Judah - See this order of marching explained at large on Numbers 2 (note). The following is the order in which this vast company proceeded in their march: -
Judah Issachar Zebulun Gershonites, and Merarites carrying the tabernacle
Reuben Simeon Gad The Kohathites with the sanctuary
Ephraim Manasseh Benjami
Dan Asher Naphtali.
Clarke: Num 10:29 - Moses said unto Hobab Moses said unto Hobab - For a circumstantial account of this person see the notes on Exo 2:15, Exo 2:16 (note), Exo 2:18 (note); Exo 3:1; Exo 4:20 (...
Moses said unto Hobab - For a circumstantial account of this person see the notes on Exo 2:15, Exo 2:16 (note), Exo 2:18 (note); Exo 3:1; Exo 4:20 (note), Exo 4:24 (note); and for the transaction recorded here, and which is probably out of its place, see Exo 18:5 (note), where the subject is discussed at large
Clarke: Num 10:29 - We are journeying We are journeying - God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest ...
We are journeying - God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest which he has appointed us, trusting in his promise, guided by his presence, and supported by his power. Come thou with us, and we will do thee good. Those who wish to enjoy the heavenly inheritance must walk in the way towards it, and associate with the people who are going in that way. True religion is ever benevolent. They who know most of the goodness of God are the most forward to invite others to partake of that goodness. That religion which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way
Clarke: Num 10:29 - The Lord hath spoken good concerning Israel The Lord hath spoken good concerning Israel - The name Israel is taken in a general sense to signify the followers of God, and to them all the promi...
The Lord hath spoken good concerning Israel - The name Israel is taken in a general sense to signify the followers of God, and to them all the promises in the Bible are made. God has spoken good of them, and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connections in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel’ s benedictions.
Clarke: Num 10:30 - I will not go; but I will depart to mine own land, and to my kindred I will not go; but I will depart to mine own land, and to my kindred - From the strong expostulations in Num 10:31 and Num 10:32, and from Jdg 1:16;...
I will not go; but I will depart to mine own land, and to my kindred - From the strong expostulations in Num 10:31 and Num 10:32, and from Jdg 1:16; Jdg 4:11, and 1Sa 15:6, it is likely that Hobab changed his mind; or that, if he did go back to Midian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land is the place of destruction - that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire; and all who are not of the kindred and family of Christ shall perish at the brightness of his appearing!
Clarke: Num 10:31 - Thou mayest be to us instead of eyes Thou mayest be to us instead of eyes - But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer...
Thou mayest be to us instead of eyes - But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer: The cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still. (See Numbers 13, 20, 31, 32, etc). They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering places, and places where they might meet with fuel, etc., etc. What man cannot, under the direction of God’ s providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed; and let Hobab know for his encouragement that, while he is serving others in the way of God’ s providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God’ s work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus:
Clarke: Num 10:33 - The ark - went before them The ark - went before them - We find from Num 10:21 that the ark was carried by the Kohathites in the center of the army; but as the army never move...
The ark - went before them - We find from Num 10:21 that the ark was carried by the Kohathites in the center of the army; but as the army never moved till the cloud was taken up, it is said to go before them, i. e., to be the first to move, as without this motion the Israelites continued in their encampments.
Clarke: Num 10:35 - Rise up, Lord, and let thine enemies be scattered Rise up, Lord, and let thine enemies be scattered - If God did not arise in this way and scatter his enemies, there could be no hope that Israel cou...
Rise up, Lord, and let thine enemies be scattered - If God did not arise in this way and scatter his enemies, there could be no hope that Israel could get safely through the wilderness. God must go first, if Israel would wish to follow in safety.
Clarke: Num 10:36 - Return, O Lord, unto the many thousands of Israel Return, O Lord, unto the many thousands of Israel - These were the words spoken by Moses, at the moment the divisions halted in order to pitch their...
Return, O Lord, unto the many thousands of Israel - These were the words spoken by Moses, at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 68th Psalm seems to have been composed, though applied by David to the bringing the ark from Kirjath-jearim to Jerusalem. See the notes on Psalm 68 (note). Many thousands, literally the ten thousand thousands. Unless the ark went with them, and the cloud of the Divine glory with it, they could have neither direction nor safety; unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defense of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness, through all the changes and chances of this mortal life: if thou be guided by his counsel, thou shalt be at last received into his glory.
Calvin: Num 10:2 - Make thee two trumpets of silver 2.Make thee two trumpets of silver This passage respecting the silver trumpets, which gave the gathering-signal, so that the people should always be ...
2.Make thee two trumpets of silver This passage respecting the silver trumpets, which gave the gathering-signal, so that the people should always be attentive to the voice and will of God, is properly annexed to the First Commandment. For God would have the Israelites set in motion by their sound, whithersoever they were to go, so that they should not dare to commence anything either in war or in peace, except under His guidance and auspices, as it were. But their use was threefold, viz., to gather the people or the rulers to public assemblies; to arm them against their enemies; and, thirdly, to announce the sacrifices and festivals. It might seem absurd, and somewhat indecorous, to appoint the priests to be trumpeters, since there was no splendor or dignity in this office; but God would in this way awaken greater reverence in the minds of the people, that the authority of the priests should precede all their actions. For this office, to which they were appointed, was no servile one, as that they should blow the trumpets at the command of others; but rather did God thus set them over public affairs, that the people might not tumultuously call their assemblies in the blindness and precipitation of passion, but rather that modesty, gravity, and moderation should be observed in them. We know how often in earthly affairs God is not regarded, but counsels are confidently discussed without reference to His word. He testified, therefore, by this employment of the priests, that all assemblies, except those in which He should preside, were accursed. Profane nations also had their ceremonies, such as auguries, supplications, soothsayings, victims, 75 because natural reason dictated that nothing could be engaged in successfully without Divine assistance; but God would have His people bound to Him in another way, so that, when called by the sound of the sacred trumpets as by a voice from heaven, they should assemble to holy and pious deliberations. The circumstance of the place also has the same object. The door of the Tabernacle was to them, as if they placed themselves in the sight; of God. We will speak of the word
He was also unwilling that wars should be undertaken precipitately, or with the desire of vengeance, but that the priests should perform the office of heralds, ( feciales,) in order that he might be the originator of them himself. But it was honorable for the priests to be the proclaimers of the festivals, and to cite the people to the sanctuary. Now, since we understand the intention of the Legislator, let us briefly touch upon the words. We have said that the priests, when they sounded, were, as it were, the organs or interpreters of God, that the Israelites might depend upon His voice and commandment. If the princes or heads of thousands only were to be called, they sounded only once; if it was a convocation of the whole people, they doubled the sound. A similar distinction was observed in war, that a different signal should be given, according as the camps of either side were to advance. Some use the fictitious word taratantara, 77 in place of what I have translated “with jubilation:†it is probable that it was a louder and more protracted sound, but blown with intervals. We must, however, observe the promise, which is inserted, that the Israelites “should be remembered before the Lord,†that He should put their enemies to flight; not as if the safety or deliverance of the people was attached to the trumpets, but because they did not go to the battle except in reliance on God’s aid. For the reality itself is conjoined with the external symbol, viz., that they should fight under God, should follow Him as their Leader, and should account all their strength to be in His grace. And that all the saints were guided by this rule appears from Psa 20:7, —
"Some trust in chariots, and some in horses; but we will remember the name of the Lord our God:"
and again, “There is no king saved by the multitude of an host; a mighty man is not delivered by much strength. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy.†(Psa 33:16)
Calvin: Num 10:11 - And it came to pass on the twentieth day 11.And it came to pass on the twentieth day Moses records that after leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and ...
11.And it came to pass on the twentieth day Moses records that after leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and although the distance was not great, — being, as we shall soon see, a three days’ journey, — still the fatigue was sufficient to harass and weary the people. It is mentioned in praise of their obedience that they were expeditious in setting forth “according to the commandment of God;†but presently, through failure of the spirit of perseverance, their levity and inconstancy betrayed itself.
When it is said that “they journeyed by their journeyings,†(profectos esse per suas profectiones,) it refers to their whole progress through the desert. As to the word, I know not why Jerome translated it turmas, (troops,) for its root; is the verb
Calvin: Num 10:14 - In the first place went the standard of the camp 14.In the first place went the standard of the camp The actual order of march is here described. The whole people, with the exception of the Levites,...
14.In the first place went the standard of the camp The actual order of march is here described. The whole people, with the exception of the Levites, is divided into four hosts, or parts, since four of the tribes were set over the others, so as to have two under the command of each. And this was the mode of proceeding, that whenever they halted anywhere, the four standards encompassed the sanctuary and the Ark of the Covenant from the four quarters of the world; whilst on the march, the Levites carrying the tabernacle, according to the burdens respectively imposed upon them, were mixed with the several bands. The Ark, borne upon the shoulders of the Levites, preceded the whole army, in order that all might more confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is obvious that in the precedency given to the tribe of Judah, God in some degree afforded an anticipation of the prophecy of Jacob; for the Reubenites, being descended from the first-born, would not have willingly abandoned their position, unless that right had been transferred to the tribe of Judah by God’s decree, pronounced through the mouth of Jacob. Not that the sovereignty and royal power was actually his before the time of David, but because God would have a single spark to shine in the midst of the thick darkness, whereby He might cherish the hope of the promised salvation in every heart; and that thus the dignity of this tribe might at length more readily reduce all to obedience. Herein, however, it appeared how perverse and intractable was the spirit of that greater portion of them who strove against the divine decree in their rejection of David.
Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, “Dan shall judge his people.†(Gen 49:16,) by which expression his pre-eminence was denoted.
Although it may be that the four standard-bearing tribes were chosen from their strength and the numbers of their people, still, unless the children of Reuben and Manasseh had been thoroughly persuaded that their degradation was in accordance with the command of God, their jealousy would never have suffered them calmly to submit themselves to others, whose superiors they were by the ordinary rules of nature. Their self-restraint, therefore, was praiseworthy, in that voluntary subjection kept them within bounds, without the application of any power of compulsion; and at the end, Moses records that it was not once only that they thus advanced, but that they observed the same order and regulations during the whole course of their travel, and that their camp was always so arranged that no contention arose to disturb them.
Calvin: Num 10:29 - And Moses said unto Hobab the son of Raguel 29.And Moses said unto Hobab the son of Raguel Very grossly are those mistaken who have supposed Hobab 7 to be Jethro, the father-in-law of Moses, wh...
29.And Moses said unto Hobab the son of Raguel Very grossly are those mistaken who have supposed Hobab 7 to be Jethro, the father-in-law of Moses, whom we have already seen to have returned a few days after he had come to see him. Now, old age almost in a state of decrepitude would have been but little suited for, or equal to, such difficult labors. Moses was now eighty years old, and still far short of the age of his father-in-law. But all doubt is removed by the fourth chapter of Judges, where we read that the descendants of Hobab were still surviving in the land of Canaan. When, therefore, the good old man went home, he left Hobab his son — still in the vigor of life, and to whom on account of his neighborhood, the desert-country was well known — as a companion for his son-in-law, that might be useful to him in the performance of many services. Here, however, whether wearied by delay and difficulties, or offended by the malignant and perverse spirit of the people, or preferring his home and a stationary life to those protracted wanderings, he desired to follow his father. In order, however, that we might know that he had not sought his dismissal as a mere feint, (as is often the case,) 8 Moses expressly states that he could not immediately prevail upon him to stay by his prayers; nay, that he was not attracted by the promises whereby Moses endeavored to tempt him, until he had been perseveringly entreated. Although the expectation of the promised land is set before him, yet, since mention is only made of temporal and transient prosperity, it may thence be probably conjectured that he had not profited by his advantages as he should. He had seen and heard the tokens of God’s awful power when the Law was given; yet Moses urges him to come on by no other argument than that he would enjoy the riches of the land. Unless perhaps Moses desired to give him some taste of the graciousness and fatherly love of God as manifested in the temporal blessing, in order to lift up his mind to higher things. Still he merely refers to the promise of God, and then engages that he shall share in all their good things. Nevertheless, this alone is no trifle, that he should be attracted by no uncertain hope, but by the sure enjoyment of those good things which God, who cannot lie, had promised: for deceptive allurements often invite men to undergo labors, and to encounter perils; but Moses brings forward God, as it were, as his surety, inasmuch as tie had promised that He would give the people a fertile land, full of an abundance of all good things. At any rate, Hobab represents to us, as in a mirror, the innate disposition of the whole human race, to long for that which it apprehends by the carnal sense. It is natural to prefer our country, however barren and wretched, to other lands the most fertile and delightful: thus the Ithaca of Ulysses has passed into a proverb. 9 But let me now reprove another fault, viz., that, generally speaking, all set their affections on this present life: thus Hobab despises the promise of God, and holds fast to the love of his native land.
Calvin: Num 10:31 - And he said, Leave us not, I pray thee 31.And he said, Leave us not, I pray thee Moses perseveres and urges what he had just said, that Hobab should be a sharer in the prosperity which God...
31.And he said, Leave us not, I pray thee Moses perseveres and urges what he had just said, that Hobab should be a sharer in the prosperity which God had given his people reason to expect. “To this end†(he says) “thou hast known all our stations in the desert,†which words commentators do not appear to have observed or understood; for they translate them simply, “for thou hast known,†as if Moses desired to retain Hobab to be of use to himself, whereas there is more than one causal particle here; 10 and thus it is literally, “Since, for this cause, thou hast known all our resting-places,†etc. Its meaning, then, is as follows, that Hobab was ill-advised for his own interest; for he had borne many inconveniences, for this reason, that he might at sonic time or other receive his recompense; as if it were said, Wherefore hast thou hitherto endured so many inconveniences whilst directing our course, unless that thou mightest enjoy with us the blessings of our repose? In a word, Moses signifies that the labors of Hobab would be vain and fruitless, unless he should endure them a little while longer, until, together with the children of Israel, he should enjoy the promised inheritance. What is here said, then, does not relate to the future, as if Moses had said, Be to us instead of eyes, as thou hast been heretofore; but by reminding him that the reward of his labors was at hand, he urges and encourages him to proceed.
Calvin: Num 10:33 - And they departed from the mount of the Lord 33.And they departed from the mount of the Lord He calls Sinai “the mount of the Lord,†because in no other place had God’s glory been so consp...
33.And they departed from the mount of the Lord He calls Sinai “the mount of the Lord,†because in no other place had God’s glory been so conspicuously manifested. This, I admit, it had been called by anticipation (
Calvin: Num 10:35 - And it came to pass, when the ark set forward 35.And it came to pass, when the ark set forward Since their journey was by no means a peaceful one, but the attack of enemies was constantly to be d...
35.And it came to pass, when the ark set forward Since their journey was by no means a peaceful one, but the attack of enemies was constantly to be dreaded, it was needful to beseech God that He would go forth as if prepared for battle. Thus, too, did Moses support their courage, lest any more immediate cause for terror should render them sluggish and inert. It is, then, as if he had prayed thus: O Lord, not only show us the way, but open it to us also by the power of thy hand in the destruction of the enemies. He calls them not the enemies of the people but of God, in order that the Israelites might be assured that they fought under His auspices; for thus might both a more certain victory be expected, since the righteous God, who avenges iniquity, was defending His own cause; and also, it was no slight matter of consolation and rejoicing, when the people heard, that whosoever should arise to harass them unjustly were also the enemies of God, since He will protect his people as the apple of His eye. Therefore has the Prophet borrowed this passage, in order to arm the Church with confidence, and to maintain it in cheerfulness under the violent assaults of its enemies. (Psa 68:1.) Further, the analogy and similitude between the visible sign, and the thing signified, must be observed; for Moses was not so foolish as to address the Ark in these words; he only asked God to prove effectually that the Ark was a lively image of His power and glory.
Calvin: Num 10:36 - And when it rested, he said, Return, O Lord 36.And when it rested, he said, Return, O Lord By thus praying he also exhorts the people to be patient, lest the weariness which arose from the dela...
36.And when it rested, he said, Return, O Lord By thus praying he also exhorts the people to be patient, lest the weariness which arose from the delay should beget indignation. Otherwise it would have been annoying that the time of their journeying should be protracted, so that they would arrive the later at their rest. And we see, indeed, how their minds were exasperated, as if a slower progress was a kind of disappointment. In order, therefore, to correct this impatience, Moses reminds them that their halts were advantageous to them, so that God, dwelling at home like the father of a family, might manifest His care of them; for the allusion is to men who Lake advantage of a time of repose and release from other business, to occupy themselves more un-restrainedly in paying attention to their own family.
Defender -> Num 10:29
Defender: Num 10:29 - Raguel Raguel is another form of the name Reuel, an alternate name for Jethro (Exo 2:18; Exo 3:1). Hobab (mentioned here only) was Moses' brother-in-law."
TSK -> Num 10:2; Num 10:3; Num 10:4; Num 10:5; Num 10:6; Num 10:7; Num 10:8; Num 10:9; Num 10:10; Num 10:11; Num 10:12; Num 10:13; Num 10:14; Num 10:15; Num 10:16; Num 10:17; Num 10:18; Num 10:19; Num 10:20; Num 10:21; Num 10:22; Num 10:23; Num 10:24; Num 10:25; Num 10:26; Num 10:27; Num 10:28; Num 10:29; Num 10:30; Num 10:31; Num 10:32; Num 10:33; Num 10:34; Num 10:35; Num 10:36
TSK: Num 10:2 - two trumpets // of a whole piece // the calling two trumpets : The necessity of such instruments will at once appear, when the amazing extent of this army is considered. There were various kinds of...
two trumpets : The necessity of such instruments will at once appear, when the amazing extent of this army is considered. There were various kinds of trumpets among the ancients, of different forms and materials, as Eustathius shews on Homer, where he mentions six; the second of which was
of a whole piece : Exo 25:18, Exo 25:31; Eph 4:5
the calling : Num 10:7; Psa 81:3, Psa 89:15; Isa 1:13; Hos 8:1; Joe 1:14
TSK: Num 10:6 - ye blow // the camps ye blow : A single alarm was a signal for the eastward division to march; two such alarms the signal for the south; and probably three for the west, a...
ye blow : A single alarm was a signal for the eastward division to march; two such alarms the signal for the south; and probably three for the west, and four for the North. There appears therefore, a deficiency in the Hebrew Text, which is thus supplied by the LXX:
""And when ye blow a third alarm, or signal, the camps on the west shall march; and when ye blow a fourth alarm, the camps on the north shall march.""This addition, however, is not acknowledged by the Samaritan, nor any other version than the Coptic, nor any manuscript yet collated.
the camps : Num 2:10-16
TSK: Num 10:9 - if ye go // oppresseth // then ye shall // remembered if ye go : Num 31:6; Jos 6:5; 2Ch 13:14
oppresseth : Jdg 2:18, Jdg 3:27, Jdg 4:2, Jdg 4:3, Jdg 6:9, Jdg 6:34, Jdg 7:16-21, Jdg 10:8, Jdg 10:12; 1Sa 10...
if ye go : Num 31:6; Jos 6:5; 2Ch 13:14
oppresseth : Jdg 2:18, Jdg 3:27, Jdg 4:2, Jdg 4:3, Jdg 6:9, Jdg 6:34, Jdg 7:16-21, Jdg 10:8, Jdg 10:12; 1Sa 10:18; Psa 106:42
then ye shall : Isa 18:3, Isa 58:1; Jer 4:5, Jer 4:19, Jer 4:21, Jer 6:1, Jer 6:17; Eze 7:14, Eze 33:3-6; Hos 5:8; Amo 3:6; Zep 1:16; 1Co 14:8
remembered : Gen 8:1; Psa 106:4, Psa 136:23; Luk 1:70-74
TSK: Num 10:10 - in the day // a memorial in the day : Num 29:1; Lev 23:24, Lev 25:9, Lev 25:10; 1Ch 15:24, 1Ch 15:28, 1Ch 16:42; 2Ch 5:12, 2Ch 5:13, 2Ch 7:6; 2Ch 29:26, 2Ch 29:28; Ezr 3:10; N...
in the day : Num 29:1; Lev 23:24, Lev 25:9, Lev 25:10; 1Ch 15:24, 1Ch 15:28, 1Ch 16:42; 2Ch 5:12, 2Ch 5:13, 2Ch 7:6; 2Ch 29:26, 2Ch 29:28; Ezr 3:10; Neh 12:35; Psa 81:3, Psa 89:15, Psa 98:5, Psa 98:6, Psa 150:3; Isa 27:13, Isa 55:1-4; Mat 11:28; 1Co 15:52; 1Th 4:16, 1Th 4:18; Rev 22:17
a memorial : Num 10:9; Exo 28:29, Exo 30:16; Jos 4:7; Act 10:4; 1Co 11:24-26
TSK: Num 10:11 - on // the cloud An, Ex, Is 2, Ijar
on : The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days (comp. Exo 19:1); and they now...
An, Ex, Is 2, Ijar
on : The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days (comp. Exo 19:1); and they now received the order of God to decamp, and proceed to the promised landcaps1 . tcaps0 he Samaritan, therefore, introduces at this place, nearly the words of Deu 1:6-8: ""And Jehovah spake unto Moses, saying, Ye have dwelt long enough in this mount; turn, and take your journey, etc.""Num 1:1, Num 9:1, Num 9:5, Num 9:11; Exo 40:2
the cloud : Num 9:17-23
TSK: Num 10:12 - took // out of the // the wilderness took : Num 33:16; Exo 13:20, Exo 40:36, Exo 40:37; Deu 1:19
out of the : Num 1:1, Num 9:1, Num 9:5, Num 33:15; Exo 19:1, Exo 19:2
the wilderness : Num...
TSK: Num 10:14 - the first place // Nahshon Num 2:3-9, Num 26:19-27; Gen 49:8
the first place : The following is the order in which this vast company marched:
JUDAH Issachar, Zebulun, Gershonite...
Num 2:3-9, Num 26:19-27; Gen 49:8
the first place : The following is the order in which this vast company marched:
JUDAH |
Issachar, Zebulun, Gershonites, and Merarites, bearing the tabernacle. |
REUBEN |
Simeon, Gad, Kohathites, with the sanctuary. |
EPHRAIM |
Manasseh, Benjamin. |
DAN |
Asher, Naphtali. |
TSK: Num 10:17 - the tabernacle // the sons the tabernacle : Num 1:51; Heb 9:11, Heb 12:28; 2Pe 1:14
the sons : Num 3:25, Num 3:26, Num 3:36, Num 3:37, Num 4:24-33, Num 7:6-8
the camp : Num 2:10-16, Num 26:5-18
TSK: Num 10:21 - the Kohathites // the other did the Kohathites : Num 2:17, Num 3:27-32, Num 4:4-16, Num 7:9; 1Ch 15:2, 1Ch 15:12-15
the other did : that is, the Gershonites and the Merarites, Num 10...
the Kohathites : Num 2:17, Num 3:27-32, Num 4:4-16, Num 7:9; 1Ch 15:2, 1Ch 15:12-15
the other did : that is, the Gershonites and the Merarites, Num 10:17, Num 1:51
TSK: Num 10:22 - the camp // Elishama the camp : Num 2:18-24, 26:23-41; Gen 48:19; Psa 80:1, Psa 80:2
Elishama : Num 1:10, Num 7:48
TSK: Num 10:25 - the camp // the rereward // Ahiezer the camp : Num 2:25, Num 2:28-31, Num 26:42-51; Gen 49:16, Gen 49:17
the rereward : Deu 25:17, Deu 25:18; Jos 6:9; Isa 52:12, Isa 58:8
Ahiezer : Num 1...
TSK: Num 10:28 - Thus were // according Thus were : Heb. These
according : Num 10:35, Num 10:36, Num 2:34, Num 24:4, Num 24:5; Son 6:10; 1Co 14:33, 1Co 14:40; Col 2:5
TSK: Num 10:29 - the Lord // come // for the Lord Exo 2:18, Reuel, Exo 3:1, Exo 18:1, Exo 18:27
the Lord : Gen 12:7, Gen 13:15, Gen 15:18; Act 7:5
come : Jdg 1:16, Jdg 4:11; 1Sa 15:6; Psa 34:8; Isa 2:...
TSK: Num 10:30 - -- Gen 12:1, Gen 31:30; Rth 1:15-17; Psa 45:10; Luk 14:26; 2Co 5:16; Heb 11:8, Heb 11:13
TSK: Num 10:31 - forasmuch // instead of eyes forasmuch : As the Israelites were under the immediate direction of God himself, and were guided by the pillar of cloud and fire, it might be supposed...
forasmuch : As the Israelites were under the immediate direction of God himself, and were guided by the pillar of cloud and fire, it might be supposed that they had no need of Hobab. But it should be remembered, that the cloud directed only their general journeys, not their particular excursions. Parties took several journeys while the grand army lay still (Num 13:1; Num 20:1; Num 31:1; Num 32:1).
instead of eyes : Job 29:15; Psa 32:8; 1Co 12:14-21; Gal 6:2
TSK: Num 10:33 - the mount // the ark // went before // a resting place the mount : Exo 3:1, Exo 19:3, Exo 24:17, Exo 24:18
the ark : Deu 9:9, Deu 31:26; Jos 4:7; Jdg 20:27; 1Sa 4:3; Jer 3:16; Heb 13:20
went before : Exo 3...
the mount : Exo 3:1, Exo 19:3, Exo 24:17, Exo 24:18
the ark : Deu 9:9, Deu 31:26; Jos 4:7; Jdg 20:27; 1Sa 4:3; Jer 3:16; Heb 13:20
went before : Exo 33:14, Exo 33:15; Deu 1:33; Jos 3:2-6, Jos 3:11-17; Jer 31:8, Jer 31:9; Eze 20:6
a resting place : Psa 95:11; Isa 28:12, Isa 66:1; Jer 6:16; Mat 11:28-30; Heb 4:3-11
TSK: Num 10:36 - O Lord // many thousands of Israel O Lord : Psa 90:13-17
many thousands of Israel : Heb. ten thousand thousands, Gen 24:60; Deu 1:10
O Lord : Psa 90:13-17
many thousands of Israel : Heb. ten thousand thousands, Gen 24:60; Deu 1:10
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Num 10:2 - Two trumpets // Silver // A whole piece Two trumpets for Aaron’ s two sons; though afterwards the number of trumpets was much increased, as the number of the priests also was. See 2Ch ...
Two trumpets for Aaron’ s two sons; though afterwards the number of trumpets was much increased, as the number of the priests also was. See 2Ch 5:12 These trumpets were ordained, both for signification of the great duty of ministers, to wit, to preach the word; and for use, as here follows.
Silver is a metal pure and precious, and giving a clear sound.
Poole: Num 10:3 - When they When they i.e. the priests, by comparing this with Num 10:8 ,
shall blow with them i.e. with both of them, by comparing this with the next verse.
When they i.e. the priests, by comparing this with Num 10:8 ,
shall blow with them i.e. with both of them, by comparing this with the next verse.
To wit, when ye blow once , as appears from Num 10:6 .
Poole: Num 10:6 - -- As a sign for them to march forward, and consequently for the rest to follow them, which is easily understood out of these words.
As a sign for them to march forward, and consequently for the rest to follow them, which is easily understood out of these words.
Poole: Num 10:8 - The sons of Aaron shall blow The sons of Aaron shall blow to oblige them to the greater regard and observance, as if God himself had called them.
The sons of Aaron shall blow to oblige them to the greater regard and observance, as if God himself had called them.
Poole: Num 10:9 - Ye shall be saved from your enemies Which was practised accordingly. See Num 31:6 2Ch 13:12 .
Ye shall be saved from your enemies if you use this ordinance of God with trust and depe...
Poole: Num 10:10 - Days of your gladness // Your solemn days // The beginnings of months // A memorial before your God Days of your gladness i.e. days appointed for rejoicing and thanksgiving to God, either for former mercies, or for succeeding deliverances, as Est 9:...
Days of your gladness i.e. days appointed for rejoicing and thanksgiving to God, either for former mercies, or for succeeding deliverances, as Est 9:18 , &c. Compare Hos 2:11 .
Your solemn days your stated and constant festivals.
The beginnings of months of which see Psa 81:3 .
A memorial before your God that God may remember you for good to accept and bless you; as that phrase oft signifies.
Poole: Num 10:12 - -- From which they travelled to other places, and then returned into it again, Num 12:16 .
From which they travelled to other places, and then returned into it again, Num 12:16 .
Poole: Num 10:21 - The other The other i.e. the Gershonites and Merarites, as is evident both from their work and office, which was to take down and set up the tabernacle, Num 3:...
The other i.e. the Gershonites and Merarites, as is evident both from their work and office, which was to take down and set up the tabernacle, Num 3:25,26 4:22-33 ; and from Num 10:17 , who therefore marched after the first camp, a good distance kern and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
Poole: Num 10:29 - Raguel // Moses’ s father-in-law Raguel called also Reuel , Exo 2:18 , who seems to be the same who is called Jethro, Exo 3:1 , it being usual in Scripture for one person to have tw...
Raguel called also Reuel , Exo 2:18 , who seems to be the same who is called Jethro, Exo 3:1 , it being usual in Scripture for one person to have two or three names. And therefore this Hobab is not Jethro, but his son, which may seem more probable, because Jethro was old and unfit for travel, and desirous, as may well be thought, to die in his own country, whither he returned, Exo 18:27 ; but Hobab was young and fitter for these journeys, and therefore entreated by Moses to stay and bear them company.
Moses’ s father-in-law which words are ambiguous, but seem to belong to Raguel, or Reuel, not to Hobab, though others are of another mind.
Poole: Num 10:30 - -- So he might truly and sincerely say, though after this speech he was overcome by the entreaties and persuasions of Moses. Or he did go and settle hi...
So he might truly and sincerely say, though after this speech he was overcome by the entreaties and persuasions of Moses. Or he did go and settle his affairs, and afterwards return; for we find his posterity settled among the Israelites. See Jud 1:16 4:11,18 , &c.
Poole: Num 10:31 - -- To direct and guide us; for though the cloud determined them to a general place, yet many particulars might be uncertain and unknown to Moses, where...
To direct and guide us; for though the cloud determined them to a general place, yet many particulars might be uncertain and unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their cattle, concerning the safety or danger of the several parts by reason of serpents or wild beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or this to be understood of his directing them not so much in their way, as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobab’ s father Jethro, Ex 18 . And it is probable this was the wise son of a wise father.
Poole: Num 10:33 - Three days’ journey // Before them // To search out a resting-place Three days’ journey with continued journeys, only it seems most probable that the cloud made little pauses, that they might have time for sleep...
Three days’ journey with continued journeys, only it seems most probable that the cloud made little pauses, that they might have time for sleep and necessary refreshments, which their natures required. And thus all writers, when they relate the continued journeys of persons for many days together, are to be understood with this exception.
Before them not so much in place, say some, for so it went in the midst, or at least after the first camp, as may seem from Num 10:21 , as in office and authority, as a general who is said to go before or lead his army, though he do not go in the very first place. But others more probably think that the ark, which indeed is not mentioned Num 10:21 , albeit in their stations it was in the middle, where also the cloud was, yet in their marches it went before them, as also the cloud did, and so the cloud was constantly over the ark, whether it stood or went; and therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which being carried only upon men’ s shoulders was impossible, but because the cloud, which always attended upon the ark, and did together with the ark constitute in a manner one sign of God’ s presence, did lead and direct them.
To search out a resting-place where they might safely and commodiously rest. But this is a metaphorical expression for discovering to them; for otherwise the ark could not. search, and God, who knew all places and things, heeded not to search.
Poole: Num 10:34 - -- And by night too, as was expressed before. So we must learn to compare places of Scripture, and to supply the defects of one out of another, as we d...
And by night too, as was expressed before. So we must learn to compare places of Scripture, and to supply the defects of one out of another, as we do in all authors.
Or, give rest , i.e. a safe and quiet place, from enemies and dangers.
Haydock: Num 10:2 - Two trumpets Two trumpets. These were probably deemed sufficient at first, though in the days of Josue there were seven, (Calmet) and in those of Solomon 20,000....
Two trumpets. These were probably deemed sufficient at first, though in the days of Josue there were seven, (Calmet) and in those of Solomon 20,000. (Josephus, [Antiquities?] viii. 2.) (Tirinus) ---
They were used for all public assemblies. Josephus (iii. 11,) says, one was sounded to call the princes together, and the other to collect the people, which is not quite conformable to the Scriptures. (Calmet)
Haydock: Num 10:4 - Once Once. Hebrew, "with one trumpet." If both sounded together uniformly, the people assembled, ver. 7.
Once. Hebrew, "with one trumpet." If both sounded together uniformly, the people assembled, ver. 7.
Haydock: Num 10:5 - Longer, and with interruptions Longer, and with interruptions. Hebrew teruha, "a signal," an alarm. Septuagint, "a loud cry of victory." Chaldean, "the taratantara," as Montan...
Longer, and with interruptions. Hebrew teruha, "a signal," an alarm. Septuagint, "a loud cry of victory." Chaldean, "the taratantara," as Montanus translates, in allusion to the sound of the Hebrew word, (Calmet) or of the trumpets. When they were sounded with a variety of notes, or at different intervals, all knew that the camp was to break up, even though they had not been attentive to the motions of the cloud. Then Juda led the van, chap. ii. 9. (Haydock)
Haydock: Num 10:6 - And And, &c. Hebrew, "they shall blow an alarm for their marches." This must be referred to the camps on the west, which proceeded forward at the third...
And, &c. Hebrew, "they shall blow an alarm for their marches." This must be referred to the camps on the west, which proceeded forward at the third sounding, as those on the north did at the fourth, according to the Septuagint. (Haydock)
Haydock: Num 10:7 - Sound Sound. High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington)
Sound. High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington)
Haydock: Num 10:8 - Priests Priests. God's officers and heralds. Curtius (3) observes, that among the Persians at day-break, the signal was given from the king's tent by sound...
Priests. God's officers and heralds. Curtius (3) observes, that among the Persians at day-break, the signal was given from the king's tent by sound of trumpet.
Your God, who will reward your obedience with victory.
Haydock: Num 10:10 - And on // Months And on. This serves to explain what kind of banquet was meant. On the festivals of religion, peace-offerings were made, of which those who were p...
And on. This serves to explain what kind of banquet was meant. On the festivals of religion, peace-offerings were made, of which those who were pure, might partake. (Haydock) ---
On solemn and extraordinary occasions, holocausts were also presented to God by the whole nation; and the trumpets announced those public rejoicings, 2 Paralipomenon v. 12., and xxix. 26. (Calmet) ---
Months. The day when the moon first appeared, was a festival day among the Jews, (Menochius) or the first day of the month, while they observed the solar year.
Haydock: Num 10:11 - The second // Of the month The second. The Samaritan copy here places what we read, Deuteronomy i. 7, 8; and it is certain that those words were addressed to Moses on this occ...
The second. The Samaritan copy here places what we read, Deuteronomy i. 7, 8; and it is certain that those words were addressed to Moses on this occasion, though it be not so certain that they were written by him in this place. (Calmet) ---
Of the month Jiar. The Hebrews had continued near Sinai a year and 20 days. Thence they went to the desert of Pharan, encamping first at the sepulchres of concupiscence, and at Haseroth, which were probably in that desert. Moses only specifies those encampments, where something memorable took place. He mentions none between Asiongaber and Cades, thought the length of the journey required many, Numbers xi. 34., and xiii. 1. (Calmet) ---
Perhaps he only reckons those among the stations where the people continued a considerable time.
Haydock: Num 10:17 - It It. Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while th...
It. Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, chap. ii. 9, 17. Salien thinks, that the ark and cloud led the way, and returned to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus)
Haydock: Num 10:21 - Sanctuary Sanctuary, or holy vessels. They never set them down, till they arrived at the place where the tabernacle was to be fixed. Hebrew may be, "the sons...
Sanctuary, or holy vessels. They never set them down, till they arrived at the place where the tabernacle was to be fixed. Hebrew may be, "the sons of Caath set forward, bearing the vessels of the sanctuary, (Calmet) and they ( the other Levites, ver. 17,) set up the boards and curtains of the tabernacle till they arrived;" that so both the vessels and the ark might be placed in proper order. If the ark had to return into the middle of the camp from leading the way, as Salien insinuates; while it passed between the ranks of Juda, the Levites would have time to arrange every thing. (Haydock)
Haydock: Num 10:29 - Hobab // Kinsman Hobab; probably the brother of Sephora, and son of Raguel or Jethro, who had departed, leaving this son for a guide to Moses. Though God directed th...
Hobab; probably the brother of Sephora, and son of Raguel or Jethro, who had departed, leaving this son for a guide to Moses. Though God directed the marches of the Hebrews, he would not have them to neglect human means. ---
Kinsman. The Hebrew clothen, and Greek gambros, are not more determinate, as they signify either father, son, or brother-in-law (see Exodus ii. 18.; Calmet); or in general a relation. (St. Jerome) (Du Hamel)
Haydock: Num 10:31 - Guide Guide, being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what ...
Guide, being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what sort of people we are near. Hebrew, "thou shalt serve us for eyes." Septuagint, "as a senator." The Persians had officers who had the title of eyes and ears of the king. (Brisson 1.) Some suppose that Moses stood in no need of Hobab, having lived himself in that country 40 years, with Jethro; and that he only wished to keep his kinsman with him, that he might observe the true religion. He supposed at that time that they would presently obtain possession of Chanaan. But the sins of the people caused almost all to perish in the desert. Hobab probably accepted of the proposal, as we find the Cineans, descendants of Jethro, holding a portion of the land, Judges i. 16. (Calmet) His posterity, the Rechabites, were noted for more than usual piety; and were the same with the Essenes, according to Serarius, and the first authors of a monastic life, Jeremias xxxv. (Tirinus)
Haydock: Num 10:33 - Journey // Before them Journey. During this time, we know not where they encamped. The first place that is specified is Tabera, or "the burning," (chap. xi. 3.; Calmet) w...
Journey. During this time, we know not where they encamped. The first place that is specified is Tabera, or "the burning," (chap. xi. 3.; Calmet) which St. Jerome believes is the same place which was also called the sepulchres of concupiscence, (ver. 34,) the 13th station, (Haydock) which is described above as the desert of Pharan. (Menochius) ---
Before them. See ver. 17. (Haydock) ---
The Rabbins assert that there were two arks; one containing the writings of Moses going before, with the lawgiver, at the head of the army; and the other, carried by the Levites, in the centre. (Drusius) ---
Calmet would rather translate "went in their presence;" that is, in the midst. The kings of Persia always marched in the centre, for greater safety, and that they might communicate their orders with more expedition, as well as to keep all in order, and observe what was doing. (Xenophon.; Cyrop. iv. and viii.; Arian ii. and iii.) (Calmet) ---
But the ark of God would probably go before the people, with the cloud, which hung over it.
Haydock: Num 10:36 - Host Host. Septuagint, "Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel." Some give the same sense to the Hebrew. (Calmet) ...
Host. Septuagint, "Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel." Some give the same sense to the Hebrew. (Calmet) ---
Prayers are composed, not only for the obtaining of good in general, but also for particular purposes. (Worthington)
Gill -> Num 10:1; Num 10:2; Num 10:3; Num 10:4; Num 10:5; Num 10:6; Num 10:7; Num 10:8; Num 10:9; Num 10:10; Num 10:11; Num 10:12; Num 10:13; Num 10:14; Num 10:15; Num 10:16; Num 10:17; Num 10:18; Num 10:19; Num 10:20; Num 10:21; Num 10:22; Num 10:23; Num 10:24; Num 10:25; Num 10:26; Num 10:27; Num 10:28; Num 10:29; Num 10:30; Num 10:31; Num 10:32; Num 10:33; Num 10:34; Num 10:35; Num 10:36
Gill: Num 10:1 - And the Lord spake unto Moses // saying And the Lord spake unto Moses,.... When the following directions concerning the trumpets were given is not certain; it may he at the time when the ord...
And the Lord spake unto Moses,.... When the following directions concerning the trumpets were given is not certain; it may he at the time when the order of the camps of Israel was fixed, and is here recorded before the journeying of them, which was one use they were to be put unto, Num 10:2,
saying; as follows.
Gill: Num 10:2 - Make thee two trumpets of silver // of an whole piece shall thou make them // that thou mayest use them for the calling the assembly // and for the journeying of the camps Make thee two trumpets of silver,.... A metal very valuable and precious, durable, and fit for sound; only two are ordered, Aaron having but two sons,...
Make thee two trumpets of silver,.... A metal very valuable and precious, durable, and fit for sound; only two are ordered, Aaron having but two sons, Eleazar and Ithamar, who were to blow with them, Num 10:8; for though Moses's order is, "make thee", or for thee, yet not for his own use, but for the priests to use when he should order them: the Targum of Jonathan adds, of what is thine own, as if they were to be made at his own expense; but others say, and which is more probable, that they were to be made at the public expense: Josephus i gives a description of them, and says, that they were little less than a cubit long, the pipe of them narrow, but broader about the mouth to receive the breath, and ended like a bell; they seem to be much of the shape of our trumpets: these trumpets were an emblem of the ministry of the Gospel, called the great trumpet, and in the ministration of which, the preachers of it are to lift up their voice like a trumpet, to show men their perishing condition through sin, and to encourage them, as such who are ready to perish, to come to Christ for salvation, Isa 27:13; the Gospel is comparable to silver, being fetched out of the mines of the sacred Scriptures, pure and free from the dross of errors and human inventions, will bear to be tried by the standard of the word, and is lasting and durable, yea, the everlasting Gospel; as well as valuable and precious, containing the unsearchable riches of Christ, &c. treasures of divine truths, comparable to gold, silver, and precious stones; yea, it is more valuable and precious than silver, not to be obtained by that, more profitable and useful, more satisfying and lasting: the number two may be applicable to the two dispensations, under which the Gospel has been ministered, directing to the same Saviour, and to the same way of salvation, by his grace, his blood, righteousness, and sacrifice; and to the two Testaments, which agree in the same truths respecting his person, offices, obedience, sufferings, and death; and to the prophets and apostles of both dispensations and testaments, who have united in laying Christ as the foundation; and also to the two witnesses that are still to prophecy in sackcloth, that is, preach the Gospel and blow the trumpet of it: Rev 11:3.
of an whole piece shall thou make them; of one solid mass of silver, beaten with an hammer, as Jarchi, such a piece as the candlestick was made of in Exo 25:31, where the same word is used as here, and rendered "beaten work": this may denote the pure and unmixed Gospel of Christ, having no dross, nor bad nor base metal of human corruptions in it; no jar, discord, or contradiction in it, but all in perfect harmony and agreement; and the whole of it, no part of it dropped or concealed; and the ministry of it, laboured by those employed in it, who study to show themselves workmen that need not be ashamed:
that thou mayest use them for the calling the assembly; the body of the people of Israel, either on civil or sacred accounts, see Joe 1:15; the ministry of the Gospel is for the calling and gathering of souls to Christ, and to his churches; even the remnant of Israel, all that are given to Christ and redeemed by his blood, whether Jews or Gentiles; these are gathered out of the world, which is an act of distinguishing grace; it is by means of the Gospel trumpet that they are awakened, and quickened, and directed to Christ:
and for the journeying of the camps: both of the four camps of the Israelites, and the camp of the Levites, to direct them when they should set forward on a journey: and of like use is the ministry of the Gospel; saints are pilgrims and travellers here; they are passing through a wilderness, their way is attended with many difficulties; Canaan is the place they are travelling to, and the Gospel is of singular use to them by the way, both to refresh them with its joyful sound, and to direct them in the path in which they should go.
Gill: Num 10:3 - And when they shall blow with them // all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation And when they shall blow with them,.... With both the trumpets, in an even and continued sound, that is, the sons of Aaron:
all the assembly shall ...
And when they shall blow with them,.... With both the trumpets, in an even and continued sound, that is, the sons of Aaron:
all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation; to hear what was to be said unto them: blowing both the trumpets together was a token that the whole congregation was called to meet together at the tabernacle, the door of which was the usual place of assembling, especially on religious counts, for there also the Lord met them, Exo 29:42.
Gill: Num 10:4 - And if they blow but with one trumpet // then the princes, which are the heads of the thousands of Israel // shall gather themselves unto thee And if they blow but with one trumpet,.... With only one of them, or but once, with one sounding, and that an even one as before:
then the prince...
And if they blow but with one trumpet,.... With only one of them, or but once, with one sounding, and that an even one as before:
then the princes, which are the heads of the thousands of Israel,
shall gather themselves unto thee: and they only or alone, as Aben Ezra: by this token, or by this difference of blowing both trumpets, or only one, it was, easily known when the whole congregation or when the princes only were to meet Moses at the same place, the door of the tabernacle of the congregation; and all are to attend divine service, and the ministry of the word, even the whole church of God, and all the members of it, high and low, rich and poor, princes and people.
Gill: Num 10:5 - When ye blow an alarm // then the camps that lie on the east parts shall go forward When ye blow an alarm,.... Making a broken, uneven, and quavering sound, which is called a "tara-tan-tara":
then the camps that lie on the east par...
When ye blow an alarm,.... Making a broken, uneven, and quavering sound, which is called a "tara-tan-tara":
then the camps that lie on the east parts shall go forward; the camps of Judah, Issachar, and Zebulun, which lay to the east of the tabernacle, at the front of it; see Num 1:3; this was to be the token for their march, which was first of all; Num 10:14.
Gill: Num 10:6 - When ye blow an alarm the second time // then the camps that lie on the south side shall take their journey // they shall blow an alarm for their journeys When ye blow an alarm the second time,.... Another "tara-tan-tara":
then the camps that lie on the south side shall take their journey; the camps o...
When ye blow an alarm the second time,.... Another "tara-tan-tara":
then the camps that lie on the south side shall take their journey; the camps of Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle, Num 2:10; and, as Josephus k says, at the third sounding of the alarm, that part of the camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and Benjamin, Num 2:18; and at the fourth sounding, as he says, those which were at the north, the camps of Dan, Asher, and Naphtali, Num 2:25; which, though not expressed in the Hebrew text, are added in the Septuagint version, as they are to be understood:
they shall blow an alarm for their journeys; for the journeys of the said camps, as a signal or token when they should begin to march.
Gill: Num 10:7 - But when the congregation is to be gathered together // you shall blow, but you shall not sound an alarm But when the congregation is to be gathered together,.... At the door of the tabernacle of the congregation, and not to move in separate camps or bodi...
But when the congregation is to be gathered together,.... At the door of the tabernacle of the congregation, and not to move in separate camps or bodies one after another:
you shall blow, but you shall not sound an alarm; blow with an even and uninterrupted sound, and not with a broken and quavering one; by which the congregation and camps were distinguished from one another, the same certain sound being given to each constantly, whereby they knew which were called to motion: see 1Co 14:8; according to Ben Gersom blowing was a voice drawn out, and joined or continued; an alarm, a voice not joined, but broken.
Gill: Num 10:8 - And the sons of Aaron the priests shall blow with the trumpets // and they shall be to you for an ordinance for ever throughout your generations And the sons of Aaron the priests shall blow with the trumpets,.... Eleazar and Ithamar, the one with the one and the other with the other, there bein...
And the sons of Aaron the priests shall blow with the trumpets,.... Eleazar and Ithamar, the one with the one and the other with the other, there being at first but two, as there were but two priests; but in Solomon's time there were an hundred twenty priests, and as many trumpets, 2Ch 5:12; hence Maimonides says l, there were never fewer than two trumpets, nor more than an hundred twenty:
and they shall be to you for an ordinance for ever throughout your generations: for they were not only for present use, for the journeying of the camps in the wilderness, but for calling together the assembly in later times, as well as for other uses next mentioned; which would obtain in future ages till the coming of Christ, and even under the Gospel dispensation the mystical use of them continues, the preaching of the everlasting Gospel.
Gill: Num 10:9 - And when ye go to war in your land against the enemy that oppresseth you // then ye shall blow an alarm with the trumpets // and ye shall be remembered before the Lord your God // and ye shall be saved from your enemies And when ye go to war in your land against the enemy that oppresseth you,.... That enters in to invade it, to besiege cities, and distress the inhabit...
And when ye go to war in your land against the enemy that oppresseth you,.... That enters in to invade it, to besiege cities, and distress the inhabitants of it:
then ye shall blow an alarm with the trumpets: a "tara-tan-tara" with both of them, to call the several tribes together to join against the enemy; or to call them to fasting and humiliation, to repentance and prayer, to seek the Lord in the exercise of these, and cry for help and assistance, for victory and salvation; for, as Ben Gersom observes, by this alarm their hearts would be broken and become contrite, and they would return to the Lord, and he would have mercy on them when they pray unto him; for such a sound makes a man's heart shake and tremble, according to Amo 3:6; see Jer 4:19; this is a third use of the trumpets, and in a mystical sense it may be observed, that saints are in a militant state, and have many enemies that come in to them to oppress them, sin, Satan, and the world; and the Gospel calls and encourages them to fight, furnishes them with armour, and assures them of victory, and directs them where to fight and with whom, and bids them endure hardness as good soldiers of Christ:
and ye shall be remembered before the Lord your God; for a book of remembrance is written for them that fear God, humble themselves before him, and pray unto him:
and ye shall be saved from your enemies; as Israel from their temporal, so the people of God from their spiritual enemies, being made more than conquerors through him that loved them.
Gill: Num 10:10 - Also in the day of your gladness // and in your solemn days // and in the beginnings of your months // ye shall blow with the trumpets over your burnt offerings, and over your peace offerings // that they may be to you for a memorial before your God // I am the Lord your God Also in the day of your gladness,.... When they should return from the enemy's country conquerors, or have vanquished the enemy that came against them...
Also in the day of your gladness,.... When they should return from the enemy's country conquerors, or have vanquished the enemy that came against them into their own land, and so would fix a day of rejoicing, like the days of Purim, and the seven days when Hezekiah rejoiced, as Aben Ezra observes; and so any time of rejoicing on account of any extraordinary deliverance and salvation:
and in your solemn days; or festivals, as the passover, pentecost, and tabernacles, which were proclaimed by sound of trumpet, Lev 23:2,
and in the beginnings of your months; their new moons, especially on the first day of the seventh month, which was a feast of blowing of trumpets, Lev 23:24,
ye shall blow with the trumpets over your burnt offerings, and over your peace offerings; expressing joy for the acceptance of them, and especially when they had, by faith, a view of the great sacrifice of Christ typified by them: this is a fourth use of the trumpets, and may denote the spiritual joy had by believers, through the ministration of the Gospel, and ordinances of it on the Lord's day, and other seasons, and particularly at the feast of the Lord's supper, in the view of peace and reconciliation, and atonement made by the sacrifice of Christ:
that they may be to you for a memorial before your God; as it were, to put him in mind of the promises he has made, and the blessings he has laid up as a covenant God for his people:
I am the Lord your God; who had a right to appoint such things to be observed by them, and by whom, as their covenant God, they were laid under obligation to regard them.
Gill: Num 10:11 - And it came to pass, on the twentieth day of the second month, in the second year // that the cloud was taken up from off the tabernacle of the testimony And it came to pass, on the twentieth day of the second month, in the second year,.... Which was the twentieth of the month Ijar, in the second year ...
And it came to pass, on the twentieth day of the second month, in the second year,.... Which was the twentieth of the month Ijar, in the second year of the coming of the Israelites out of Egypt; who, as it appears from hence, compared with Exo 19:1; had been in the wilderness of Sinai twelve months wanting ten days; so Jarchi and other Jewish writers m, with whom Aben Ezra agrees, who says it was near a year:
that the cloud was taken up from off the tabernacle of the testimony; that part of the tabernacle where the ark of the testimony stood, even the most holy place, over which the cloud was, the token of the divine Presence, and which it covered; but now was taken up from it, and went up higher above it, and was a signal for the motion of the camps of Israel to set forward in their journey towards Canaan's land.
Gill: Num 10:12 - And the children of Israel took their journeys out of the wilderness of Sinai // and the cloud rested in the wilderness of Paran And the children of Israel took their journeys out of the wilderness of Sinai,.... Each of their camps removed from thence, and so everyone took their...
And the children of Israel took their journeys out of the wilderness of Sinai,.... Each of their camps removed from thence, and so everyone took their journey:
and the cloud rested in the wilderness of Paran; which was a signal for the camps to rest and pitch their tents; this was after they had gone three days journey, and were come to Taberah, which, it is probable, was in the wilderness of Paran; otherwise we read of their pitching in the wilderness of Paran, after they had been a month at Kibrothhattaavah, Num 11:34, and seven days at Hazeroth, Num 12:16; so they went from one wilderness to another; of this wilderness; see Gill on Gen 21:21.
Gill: Num 10:13 - And they first took their journey, according to the commandment of the Lord // by the hand of Moses And they first took their journey, according to the commandment of the Lord,.... Which was virtually contained in and signified by the taking up of th...
And they first took their journey, according to the commandment of the Lord,.... Which was virtually contained in and signified by the taking up of the cloud, see Num 9:18,
by the hand of Moses; by his means and ministry, who had informed them, that it was the will of God, that when they saw the cloud taken up to set forward in their journey, and they were obedient thereunto.
Gill: Num 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 of Amminadab In the first place went the standard of the camp of the children of Judah,.... Which tribe had the honour to go foremost and lead the van, the chief ...
In the first place went the standard of the camp of the children of Judah,.... Which tribe had the honour to go foremost and lead the van, the chief ruler, the Messiah being to come of it, as he did; who is King of Israel, and has gone forth at the head of them, fighting their battles for them:
according to their armies: having, besides the army of the tribe of Judah, the armies of the tribes of Issachar and Zebulun under his standard:
and over his host was Nahshon the son of Amminadab; he was captain general of the army of the tribe of Judah, as Nethaneel was over the host of the tribe of Issachar, Num 10:15; and Eliab over the host of the tribe of Zebulun, Num 10:16; the same commanders as were fixed at the time of settling the order of their encampment, Num 2:3.
Gill: Num 10:15 - And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. See Gill on Num 10:14.
And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. See Gill on Num 10:14.
Gill: Num 10:16 - And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. See Gill on Num 10:14.
And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. See Gill on Num 10:14.
Gill: Num 10:17 - And the tabernacle was taken down // and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle And the tabernacle was taken down,.... By the Levites, as Aben Ezra, and which appears to be their work, from Num 1:51; this began to be done by them ...
And the tabernacle was taken down,.... By the Levites, as Aben Ezra, and which appears to be their work, from Num 1:51; this began to be done by them as soon as the cloud was perceived to move upwards, and the camp of Judah was preparing to march; and after Aaron and his sons had taken the holy vessels out of the holy and most holy place, and had packed up and covered them as directed, Num 4:5; this was an emblem of the taking down of the Jewish church state, the abolition of the service of the sanctuary, as well as of the changeable condition of the Gospel church in the wilderness, which is not always in one and the same place, but is moved from place to place, and that by the ministers of the word, signified by the Levites, who are sent and carry the Gospel here and there:
and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle; the former, the hangings and vail, and the latter the boards, pillars, sockets, &c. each of them having wagons for their assistance: these followed immediately after the camp of Judah.
Gill: Num 10:18 - And the standard of the camp of Reuben set forward according to their armies // and over his host was Elizur the son of Shedeur And the standard of the camp of Reuben set forward according to their armies,.... Next proceeded the standard of Reuben, having under it the tribes of...
And the standard of the camp of Reuben set forward according to their armies,.... Next proceeded the standard of Reuben, having under it the tribes of Simeon and Gad, Num 10:19; as "Reuben" signifies, "behold the son", and he had the tabernacle borne before him and the holy things behind him, which way soever this camp looked, it had in view what was a type of Christ the Son of God, the object of faith, the ark.
and over his host was Elizur the son of Shedeur; over which respective armies were the same captains as in Num 2:10;
Gill: Num 10:19 - And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. See Gill on Num 10:18.
And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. See Gill on Num 10:18.
Gill: Num 10:20 - And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. See Gill on Num 10:18.
And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. See Gill on Num 10:18.
Gill: Num 10:21 - And the Kohathites set forward // bearing the sanctuary // and the other did set up the tabernacle against they came And the Kohathites set forward,.... After the standard of the camps of Reuben, and between that and the standard of the camp of Ephraim, to, which the...
And the Kohathites set forward,.... After the standard of the camps of Reuben, and between that and the standard of the camp of Ephraim, to, which there is an allusion in Psa 80:2,
bearing the sanctuary, or the holy things, as Jarchi; the ark, as Aben Ezra; though not that only, which indeed might be eminently called so, it standing in the most holy place, over which were the mercy seat and cherubim, the residence of the divine Majesty; but all the holy things in the holy place, the candlestick, shewbread table, and the two altars, the altar of incense in the holy place, and the altar of burnt offerings in the court these they bore on their shoulders, and had no wagons allowed for their assistance:
and the other did set up the tabernacle against they came; that is, the sons of Gershon and Merari, who went before between the standard of Judah and the standard of Reuben, carrying the heavier and more cumbersome parts of the tabernacle; which, when Judah pitched their tents, at the signal of the cloud, they immediately put together, and erected, and got it ready, by such time as the Kohathites came up to them, that so the ark and other holy things might be at once put into it, and set in their proper places.
Gill: Num 10:22 - And the standard of the camp of the children of Ephraim set forward according to their armies // and over his host was Elishama the son of Ammihud And the standard of the camp of the children of Ephraim set forward according to their armies,.... Next followed the standard of the camp of Ephraim, ...
And the standard of the camp of the children of Ephraim set forward according to their armies,.... Next followed the standard of the camp of Ephraim, under which were Manasseh and Benjamin, Num 10:23,
and over his host was Elishama the son of Ammihud; over whom were the same captains, as in Num 2:18.
Gill: Num 10:23 - And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. See Gill on Num 10:22.
And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. See Gill on Num 10:22.
Gill: Num 10:24 - And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. See Gill on Num 10:22.
And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. See Gill on Num 10:22.
Gill: Num 10:25 - And the standard of the camp of the children of Dan set forward And the standard of the camp of the children of Dan set forward,.... Next after that of Ephraim, the last of all: which was the rearward of all the ca...
And the standard of the camp of the children of Dan set forward,.... Next after that of Ephraim, the last of all: which was the rearward of all the camps throughout their host; which brought up the rear, and was fittest for that purpose, being the most numerous, next to that of Judah, which led the van; or, the gatherer up of all the camps n, under which were collected and brought on all that belonged to the other tribes; as all under twenty years of age, which were not taken into the camps, and the women and children, and weak and sickly persons, the mixed multitude, and all stragglers: these were all under the care and charge of this camp, and under the standard of which were Asher and Naphtali, Num 10:26; over whom were the same captains as in Num 2:25.
Gill: Num 10:26 - And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. See Gill on Num 10:25.
And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. See Gill on Num 10:25.
Gill: Num 10:27 - And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. See Gill on Num 10:25.
And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. See Gill on Num 10:25.
Gill: Num 10:28 - Thus were the journeyings of the children of Israel // according to their armies // when they set forward Thus were the journeyings of the children of Israel,.... Or this was the order of them, as Jarchi; in this form and manner they marched, and a most w...
Thus were the journeyings of the children of Israel,.... Or this was the order of them, as Jarchi; in this form and manner they marched, and a most wise, beautiful, and regular order it was; first the standard of Judah, a camp consisting of 186,400 able men fit for war, then followed the Gershonites and Merarites with six wagons carrying the heavier parts of the tabernacle; next to them the standard of the camp of Reuben, having in it 151,450 warlike men; next to them were the Kohathites, bearing the holy things of the sanctuary on their shoulders, who were followed by the standard of the camp of Ephraim, which was formed of 108,100 men fit for military service; and last of all the standard of the camp of Dan, which consisted of 157,600 men, able to bear arms, and which had under their care all that were not able which belonged to the other tribes; an emblem of the church of God in its militant state, walking according to the order of the Gospel, and in all the ordinances of it, which is a lovely sight to behold, Son 6:4; thus they marched
according to their armies; ranged under their several standards:
when they set forward; in their journey through the wilderness; as now, so at all other times, this order was carefully observed by them.
Gill: Num 10:29 - And Moses said unto Hobab, the son of Raguel the Midianite // Moses's father in law // we are journeying unto the place of which the Lord said, I will give it you // come thou with us, and we will do thee good // for the Lord hath spoken good concerning Israel And Moses said unto Hobab, the son of Raguel the Midianite,
Moses's father in law,.... Some think this Hobab was the same with Jethro, whose father...
And Moses said unto Hobab, the son of Raguel the Midianite,
Moses's father in law,.... Some think this Hobab was the same with Jethro, whose father's name was Raguel or Reuel; so Jarchi and Ben Gersom; but rather Raguel or Reuel, and Jethro, seem to be the same, and was Moses's father-in-law, and this Hobab was the son of him, and brother of Zipporah, Moses's wife; and the same relation is designed whether the word is rendered his "father-in-law" or his "wife's brother", so Aben Ezra; as it may be either; if the former, then it may be joined to Raguel, if the latter, then to Hobab: Jethro or Raguel, Moses's father-in-law, came to see him as soon as he came to Horeb, and after some short stay with him returned to Midian, and left this his son Hobab, who remained with Moses unto this time; but now, as Israel was about to remove from the wilderness of Sinai, he showed a disposition to return to his own country, when Moses addressed him in order to persuade him to continue with them:
we are journeying unto the place of which the Lord said, I will give it you; that is, the land of Canaan, which God had promised to Abraham, Isaac, and Jacob, and to their posterity: Moses puts himself among the children of Israel as journeying towards Canaan, with an expectation to possess it; for as yet the decree, as Jarchi observes, was not made, or made manifest, that he should not enter it; or he said this, as others think, because he would not discourage the Israelites nor Hobab, who might argue from thence, that if he, by whom God had brought Israel out of Egypt, and had done such wonders by him, should not enter into the good! and, how should they? but as yet Moses himself knew not that he should not enter into it; however, he speaks of it as a certain thing, that God had promised to give it to Israel, and it might be depended upon; and now they were just going to set forward in their journey, in order to take possession of it, he entreats that Hobab would go with them:
come thou with us, and we will do thee good; by giving him a part of the spoils of their enemies, and a settlement in the land:
for the Lord hath spoken good concerning Israel; and he is faithful, who has promised and will perform.
Gill: Num 10:30 - And he said unto him, I will not go // but I will depart to mine own land, and to my kindred And he said unto him, I will not go,.... Which was a very peremptory answer, he seemed determined, and at a point about it for the present, though it ...
And he said unto him, I will not go,.... Which was a very peremptory answer, he seemed determined, and at a point about it for the present, though it is, probable he afterwards changed his mind, like the young man in the parable, Mat 21:29,
but I will depart to mine own land, and to my kindred; which were prevailing motives with him, his native country, his relations, and father's house; to this resolution he came, both because of his substance, and because of his family, as Jarchi.
Gill: Num 10:31 - And he said // leave us not, I pray thee // forasmuch as thou knowest how we are to encamp in the wilderness // and thou mayest be to us instead of eyes And he said,.... That is, Moses, he replied to Hobab, unwilling to take him at his word and go without him:
leave us not, I pray thee; or "not now"...
And he said,.... That is, Moses, he replied to Hobab, unwilling to take him at his word and go without him:
leave us not, I pray thee; or "not now"; as the Targums of Onkelos and Jonathan; at this present time, under our present difficulties, while we are in the wilderness; though Jarchi says the particle
forasmuch as thou knowest how we are to encamp in the wilderness; that this will be our case, that we shall be obliged, before we get to the promised land, to pitch our tents in the wilderness, in our passage through it; and thou knowest which are the best and most convenient places for that purpose, and therefore must entreat thee to go with us:
and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes, or guide and direct them in the road through the wilderness; for the cloud by day and the fire by night were of that use to them, as well as when it rested, it directed them when and where to pitch their tents; rather to assist with his advice in difficult matters, when they should be in pressing circumstances: the Targum of Jonathan is,"thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.''
Gill: Num 10:32 - And it shall be, if thou go with us, yea, it shall be // that what goodness the Lord shall do unto us, the same will we do unto thee And it shall be, if thou go with us, yea, it shall be,.... This repetition is for the confirmation of it, more strongly assuring him of what follows:
...
And it shall be, if thou go with us, yea, it shall be,.... This repetition is for the confirmation of it, more strongly assuring him of what follows:
that what goodness the Lord shall do unto us, the same will we do unto thee; signifying that whatsoever they enjoyed in the land of Canaan he should have his share with them: the Targum of Jonathan adds,"in the division of the land;''Jarchi says, when the land was divided, the fatness of Jericho was given to the sons of Jethro, to Jonadab, the son of Rechab, see Jdg 1:16; from whence, however, as well as from other places, Jdg 4:11; it appears that the posterity of this man had a settlement in the land of Canaan, and from his silence it may be thought that he was prevailed upon to go along with Moses; or if he departed into his own country, as he said he would, he returned again; at least some of his children did.
Gill: Num 10:33 - And they departed from the mount of the Lord three days' journey // and the ark of the covenant of the Lord went before them in the three days' journey, to search out a resting place for them And they departed from the mount of the Lord three days' journey,...., From Mount Sinai, so called, because the Lord descended upon it, and gave the l...
And they departed from the mount of the Lord three days' journey,...., From Mount Sinai, so called, because the Lord descended upon it, and gave the law from it; so the Targums of Onkelos and Jonathan,"from the mount on which the glory of the Lord (or of his Shechinah or divine Majesty) was revealed.''This they left, after they had been nearly twelve months about it, and travelled three days' journey from it before the cloud rested, so as to abide, otherwise is stopped no doubt to give them time to eat their food, and take sleep and rest. The Targum of Jonathan expressly says, they went thirty six miles on that day; but, according to Bunting o, Taberah or Kibrothhattaavah, to which the children of Israel first came, and where they abode a month, was but eight miles from Sinai; wherefore the three days' journey were not successively one after another, but the first day's journey was to Taberah, where they continued a month; the second day's journey was to Hazeroth, where they stayed seven days; and the third day's journey was to the wilderness of Paran, and there the cloud rested, Num 10:12; and there was their resting place, for there they continued long, from whence the spies were sent to the good land, and whither they returned after forty days, Num 13:1,
and the ark of the covenant of the Lord went before them in the three days' journey, to search out a resting place for them; the ark being carried by the Kohathites, must proceed in the middle of the camps, after the camps of Judah and Reuben, and before the camps of Ephraim and Dan, according to the order of the marches of the children of Israel, Num 10:21; wherefore Aben Ezra thinks, that this three days' journey was different from all their other journeys; and that in this the ark went before them, which in other journeys was carried in the midst of them; yet others think it may be said to go before, though in the middle; just as a general of an army may be said to go before, and lead his army, though he is not directly in the front of it; so the cloud being always over the ark, directing the march, it may be said to go before and point out a convenient place to rest in; for searching cannot be properly ascribed to the ark, nor even to the Lord himself, and can only signify pointing out or discovering a proper place to take up their abode in: this ark of the covenant, so called because the covenant or law was laid up in it, was a type of Christ the end of the law for righteousness, and who is the forerunner of his people, is gone before them to prepare a place for them; and the three days' journey may have respect to his resurrection from the dead on the third day for their justification, which is the foundation of their rest, peace, and joy.
Gill: Num 10:34 - And the cloud of the Lord was upon them by day // when they went out of the camp And the cloud of the Lord was upon them by day,.... Not only upon the tabernacle, and upon the ark particularly, but it spread itself in journeying o...
And the cloud of the Lord was upon them by day,.... Not only upon the tabernacle, and upon the ark particularly, but it spread itself in journeying over the whole body of the people, and therefore said to be a covering to them from the heat of the sun, Psa 105:39; as well as it was a guide unto them, and a token of the divine Presence with them, see Isa 4:5,
when they went out of the camp; or out of the place of their encampment, when they removed from Sinai; and appears from, hence that it was in the daytime.
Gill: Num 10:35 - And it came to pass, when the ark set forward // that Moses said // rise up, Lord, and let thine enemies be scattered // and let them that hate thee flee before thee And it came to pass, when the ark set forward,.... Carried by the Kohathites, Num 10:21,
that Moses said; in prayer, as both the Targums of Jonatha...
And it came to pass, when the ark set forward,.... Carried by the Kohathites, Num 10:21,
that Moses said; in prayer, as both the Targums of Jonathan and Jerusalem express it; and it was a prayer of faith, and prophetic of what would be done, and might serve greatly to encourage and animate the children of Israel in their journeys; for the following prayer was put up not only at this time, but at all times when the ark set forward; and so Ben Gersom says, it was the custom of Moses, at whatsoever time the ark was moved, to pray as follows:
rise up, Lord, and let thine enemies be scattered; the Jerusalem Targum is,"rise up now, O Word of the Lord;''and the Targum of Jonathan,"be revealed now, O Word of the Lord;''the essential Word of God, the Messiah, to whom these words may be applied; either to his incarnation and manifestation in the flesh, his end in, which was to destroy all his and his people's enemies, particularly the devil and his works, Heb 2:14; or to his resurrection from the dead, these words standing at the head of a prophecy of his ascension to heaven, which supposes his resurrection from the dead, Psa 68:1; at the death of Christ all the spiritual enemies of his people were defeated, scattered, confounded, and conquered; Satan and his principalities were spoiled, sin was made an end of, death was abolished, and the world overcome; at his resurrection the keepers of the sepulchre fled; and after his ascension wrath came upon the Jewish nation, those enemies of his, that would not have him to rule over them, and they were scattered about on the face of the whole earth, as they are to this day:
and let them that hate thee flee before thee; the same petition expressed in different words, but to the same sense; enemies, and those that hate the Lord, are the same, as their defeat, conclusion, and destruction, are signified by their flight and dispersion; and it may be observed, that those who were the enemies and haters of Israel were reckoned the enemies and haters of God himself; as the enemies of Christ's people, and those that hate them, are accounted Christ's enemies, and such that hate him. Perhaps Moses may have a special respect to the Canaanites, whose land was promised unto Israel, and they were going to dispossess them of it, in order to inherit it, and Moses might expect it would be quickly done, at the end of these three days; which brought them to the wilderness of Paran, so near the good land that they sent from thence spies into it, and in all probability they would have then entered the possession of it, had it not been for their complaints and murmurs, and the ill report brought on the good land, on which account they were stopped thirty eight years in the wilderness.
Gill: Num 10:36 - And when it passed // he said // return, O Lord, unto the many thousands of Israel And when it passed,.... The ark, and the cloud over it:
he said; Moses stood and prayed, as before, according to the above Targums, in the followin...
And when it passed,.... The ark, and the cloud over it:
he said; Moses stood and prayed, as before, according to the above Targums, in the following manner:
return, O Lord, unto the many thousands of Israel; who were six hundred thousand footmen, besides women and children, Num 11:21; the import of this petition is, that upon the resting of the ark God would take up his abode with them, grant them his presence, and manifest his love, grace, mercy, and goodness unto them; or, as it may be rendered, that he would "return the many thousands of Israel"; that is, to the land which he had sworn to their fathers, as Ben Gersom interprets it; and who observes that the word "return" is used, because of the holy fathers who dwelt in the land of Israel; or else, as the same writer further observes, the sense of the petition is, that it might be the will of God to turn the thousands of Israel into myriads, or increase and multiply them ten times more than they were; and so the Targum of Jerusalem is,"bless the myriads, and multiply the thousands of the children of Israel.''Perhaps Moses, under a spirit of prophecy, might have a further view, even to the conversion of the Jews in the latter day, when they shall return and seek the true Messiah, and be turned to him, and when all Israel shall be saved.