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Bilangan 10:29

Konteks
The Appeal to Hobab

10:29 1 Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, 2  “We are journeying to the place about which the Lord said, ‘I will give it to you.’ Come with us and we will treat you well, 3  for the Lord has promised good things 4  for Israel.”

Bilangan 18:7

Konteks
18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”

Bilangan 27:14

Konteks
27:14 For 5  in the wilderness of Zin when the community rebelled against me, you 6  rebelled against my command 7  to show me as holy 8  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

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[10:29]  1 sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.

[10:29]  2 sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.

[10:29]  3 tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.

[10:29]  4 tn The Hebrew text simply has “has spoken good” for Israel.

[27:14]  5 tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  6 tn The verb is the second masculine plural form.

[27:14]  7 tn Heb “mouth.”

[27:14]  8 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.



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