Text -- Numbers 10:1-26 (NET)

The Blowing of Trumpets

10:1 The Lord spoke to Moses: 10:2 “Make two trumpets of silver; you are to make them from a single hammered piece. You will use them for assembling the community and for directing the traveling of the camps. 10:3 When they blow them both, all the community must come to you to the entrance of the tent of meeting. 10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. 10:5 When you blow an alarm, then the camps that are located on the east side must begin to travel. 10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. An alarm must be sounded for their journeys. 10:7 But when you assemble the community, you must blow, but you must not sound an alarm. 10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations. 10:9 If you go to war in your land against an adversary who opposes you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved from your enemies. 10:10 “Also in the time when you rejoice, such as on your appointed festivals or at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may become a memorial for you before your God: I am the Lord your God.”

The Journey From Sinai to Kadesh

10:11 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 10:12 So the Israelites set out on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.

Judah Begins the Journey

10:13 This was the first time they set out on their journey according to the commandment of the Lord, by the authority of Moses. 10:14 The standard of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab. 10:15 Over the company of the tribe of Issacharites was Nathanel son of Zuar, 10:16 and over the company of the tribe of the Zebulunites was Elion son of Helon. 10:17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.

Journey Arrangements for the Tribes

10:18 The standard of the camp of Reuben set out according to their companies; over his company was Elizur son of Shedeur. 10:19 Over the company of the tribe of the Simeonites was Shelumiel son of Zurishaddai, 10:20 and over the company of the tribe of the Gadites was Eliasaph son of Deuel. 10:21 And the Kohathites set out, carrying the articles for the sanctuary; the tabernacle was to be set up before they arrived. 10:22 And the standard of the camp of the Ephraimites set out according to their companies; over his company was Elishama son of Ammihud. 10:23 Over the company of the tribe of the Manassehites was Gamaliel son of Pedahzur, 10:24 and over the company of the tribe of Benjaminites was Abidan son of Gideoni. 10:25 The standard of the camp of the Danites set out, which was the rear guard of all the camps by their companies; over his company was Ahiezer son of Ammishaddai. 10:26 Over the company of the tribe of the Asherites was Pagiel son of Ocran,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 10:2

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

As a sign for them to march forward, and consequently for the rest to follow them.

Wesley: Num 10:9

If you use this ordinance of God with trust and dependance upon God for help.

Wesley: Num 10:10

Days appointed for rejoicing and thanksgiving to God for former mercies, or deliverances.

Wesley: Num 10:10

Your stated festivals.

Wesley: Num 10:10

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

From which they travelled to other places, and then returned into it again, Num 12:16.

Wesley: Num 10:21

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.

JFB: Num 10:2

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

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

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

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

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 and delighted feelings with which they engaged in the service of God.

JFB: Num 10:11

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

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.

Clarke: Num 10:2

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 - תרועה teruah , probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.

Clarke: Num 10:6

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: Και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι παρα θαλασσαν· και σαλπιειτε σημασιαν τεταρτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι προς βορρ̔αν . "And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or signal, the camps on the north shall march."This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are there any various readings in the collections of Kennicott and De Rossi, which countenance the addition in the above versions. Houbigant thinks this addition so evidently necessary, that he has inserted the Latin in his text, and in a note supplied the Hebrew words, and thinks that these words were originally in the Hebrew text, but happened to be omitted in consequence of so many similar words occurring so often in the same verse, which might dazzle and deceive the eye of a transcriber.

Clarke: Num 10:9

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 - 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 - On every festival the people shall be collected by the same means.

Clarke: Num 10:11

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 - 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 - 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.

Calvin: Num 10:2

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 מועד , mogned ⁷⁶ elsewhere. Although it signifies an appointed time, or place, and also an assembly of the people, I prefer translating it convention, because God there in a solemn manner, as if before His sacred tribunal, called the people to witness, or, according to appointment, proceeded to make a covenant with them.

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

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 נסע nasang, which is used with it; and according to its constant use in Scripture, it plainly means stations, ⁴²⁷ or halting-places. We say in Frealch journees, or gistes.

Calvin: Num 10:14

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.

TSK: Num 10:2

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 στρογγυλη , turned up round, like a ram’ s horn; which he says the Egyptians used (from being invented by Osiris) when they assembled the people to their sacrifices. But in opposition to that form, Moses commands these to be made long, in the shape of those used at present. So Josephus informs us, who says they were near a cubit long; the tube of the thickness of a common pipe or flute; the mouth no wider than just to admit blowing into them; and their ends wide like those of a modern trumpet. 2Ki 12:13; 2Ch 5:12

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 10:3

Jer 4:5; Joe 2:15, Joe 2:16

TSK: Num 10:4

Num 1:4-16, Num 7:2; Exo 18:21; Deu 1:15

TSK: Num 10:5

blow : Num 10:6, Num 10:7; Isa 58:1; Joe 2:1

camps : Num 2:3-9

TSK: Num 10:6

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:

και σαλπιειτε σημασιαν τριτην , και εξαρουσιν αι παρεμβολαι αι παρεμβαλλουσαι παρα θαλασσαν. και σαλπιειτε σημασιαν τεταρτην , και εξαρουσιν αι παρεμβολαι αι παρεμβαλλουσαι προς βομραν .

""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 10:7

ye shall blow : Num 10:3, Num 10:4

sound : Joe 2:1

TSK: Num 10:8

Num 31:6; Jos 6:4-16; 1Ch 15:24, 1Ch 16:6; 2Ch 13:12-15

TSK: Num 10:9

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 : 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

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 : 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 12:16, Num 13:3, Num 13:26; Gen 21:21; Deu 1:1, Deu 33:2; 1Sa 25:1; Hab 3:3

TSK: Num 10:13

Num 9:23

TSK: Num 10:14

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.

Among other things, it should be remarked, that, according to a well-known rule of military tactics, the advanced, and rear-guards, were stronger then the centre.

Nahshon : Num 1:7, Num 7:12

TSK: Num 10:15

Num 1:8, Num 7:18

TSK: Num 10:16

Num 1:9, Num 7:24

TSK: Num 10:17

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

TSK: Num 10:18

the camp : Num 2:10-16, Num 26:5-18

Elizur : Num 1:5, Num 7:35

TSK: Num 10:19

Simeon : Num 1:6, Num 7:36

TSK: Num 10:20

Eliasaph : Num 1:14, Num 2:14, son of Reuel, Num 7:42

TSK: Num 10:21

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 : 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 10:23

Gamaliel : Num 1:10, Num 7:54

TSK: Num 10:24

Abidan : Num 1:11, Num 7:60

TSK: Num 10:25

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 1:12, Num 7:66

TSK: Num 10:26

Pagiel : Num 1:13, Num 7:72

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 10:2

The trumpet was a straight instrument, differing in this respect from the curved horn or cornet; and is represented, among the other spoils of the temple, on the Arch of Titus. See Exo 25:23 cut. From Egyptian monuments it appears that the Jewish trumpet was copied from that used in the armies of the Pharaohs. The cornet was at first a simple ram’ s horn Jos 6:4, and the metal instrument of later times preserved the original shape.

Barnes: Num 10:5-6

Blow an alarm - i. e. along continuous peal. Compare Num 10:7, ye shall blow, but not sound an alarm: i. e. blow in short, sharp notes, not in a continuous peal. A third and a fourth alarm were probably blown as signals.

Barnes: Num 10:8

The sons of Aaron - As the trumpets were emblematic of the voice of God, the priests only were to use them. At this time there were only two "sons of Aaron;"but in later times, when the number of priests was greater, more trumpets were used; we read of seven in the times of Joshua and David (see the marginal references.); and of a hundred and twenty in that of Solomon 2Ch 5:12.

Barnes: Num 10:9

For examples of the employment of trumpets in war compare marginal references and 2Ch 20:28. By employment of them was signified the dependence of God’ s people on His aid.

Barnes: Num 10:10

In the day of your gladness - Compare Num 29:1; Lev 23:24; 2Ch 29:27; Ezr 3:10; Neh 12:35, Neh 12:41; Psa 81:3.

Barnes: Num 10:11

At this point commences the second great division of the book, extending to the close of Num. 14. The remaining verses of the present chapter narrate the actual break up of the camp at Sinai and the order of the march.

Barnes: Num 10:12

The wilderness of Paran - See Gen 14:6 note. The wilderness is mentioned here by anticipation. The earliest halting-places, Kibroth-hattaavah and Hazeroth, were not within its limits Num 11:35; Num 12:16.

Barnes: Num 10:13

Rather, And they journeyed (or, set forth) in the order of precedence according to (i. e. established by) the commandment of the Lord, etc., and described in Num 10:14-28.

Barnes: Num 10:14

According to their armies - Compare Num 1:3. There were three tribal hosts in each camp; and each tribe had of course its subdivisions.

Barnes: Num 10:17

A more precise determination of the method of executing the order given in Num 2:17. The appointed place of the tabernacle, in the midst of the host, was represented during the march by the ark, the holy vessels, etc. carried by the Kohathites. The actual structure of the tabernacle was borne in advance by the Gershonites and Merarites, immediately behind the camp of Judah; so as to be set up ready against the arrival of the sacred utensils borne by the Kohathites. Compare Num. 2; 4,

Poole: Num 10:2

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.

A whole piece See Exo 25:31 Num 8:4 .

Poole: Num 10:3

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.

Poole: Num 10:5

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.

Poole: Num 10:8

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

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 dependence upon God for help, which condition is necessarily to be understood from divers others scriptures, where it is expressed.

Poole: Num 10:10

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 .

Poole: Num 10:21

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.

Haydock: Num 10:2

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. Hebrew, "with one trumpet." If both sounded together uniformly, the people assembled, ver. 7.

Haydock: Num 10:5

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, &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. High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington)

Haydock: Num 10:8

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.

Haydock: Num 10:9

Your God, who will reward your obedience with victory.

Haydock: Num 10:10

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. 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. 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, 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)

Gill: Num 10:1

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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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. 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. See Gill on Num 10:14.

Gill: Num 10:17

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,.... 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. 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. See Gill on Num 10:18.

Gill: Num 10:21

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,.... 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. 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. See Gill on Num 10:22.

Gill: Num 10:25

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. See Gill on Num 10:25.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 10:1

¹ sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

NET Notes: Num 10:2

¹ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

² tn The imperfect tense is again instruction or legislation.

³ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

⁴ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

NET Notes: Num 10:3

¹ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

² tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

³ tn Heb “the assembly shall assemble themselves.”

NET Notes: Num 10:4

¹ tn Heb “they shall assemble themselves.”

NET Notes: Num 10:5

¹ tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

² tn Heb “the camps that are camping.”

³ tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

NET Notes: Num 10:6

¹ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

² tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

NET Notes: Num 10:7

¹ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

² sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.

NET Notes: Num 10:9

¹ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

² tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

NET Notes: Num 10:10

¹ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

² tn The vav (ו) is taken here in its alternative use and translated “or.”

³ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

⁴ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

NET Notes: Num 10:11

¹ sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.

² tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

tn The expression is difficult; it is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as “tabernacle of the Token”; NAB has “the dwelling of the commandments.”

NET Notes: Num 10:12

¹ sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.

NET Notes: Num 10:13

¹ tn Heb “mouth.”

² tn Heb “hand.”

NET Notes: Num 10:14

¹ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

NET Notes: Num 10:21

¹ tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.

² tn The verb is the third person plural form; without an expressed subject it is treated as a passive.

³ tn Heb “against their coming.”

NET Notes: Num 10:25

¹ tn The MT uses a word that actually means “assembler,” so these three tribes made up a strong rear force recognized as the assembler of all the tribes.

Geneva Bible: Num 10:2

Make thee two trumpets of silver; of a ^{( a )} whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.

^{( a )} Or, of work beaten out with the hammer.

Geneva Bible: Num 10:5

When ye blow an alarm, then the camps that lie on the ^{( b )} east parts shall go forward.

^{( b )} That is, the host of Judah and they that are under his ensign.

Geneva Bible: Num 10:6

When ye blow an alarm the second time, then the camps that lie on the ^{( c )} south side shall take their journey: they shall blow an alarm for their journeys.

^{( c )} Meaning, the heart of Reuben.

Geneva Bible: Num 10:8

And the sons of Aaron, the priests, shall ^{( d )} blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.

^{( d )} So that only the priests must blow the trumpets, as long as the priesthood lasted.

Geneva Bible: Num 10:10

Also in the day of your ^{( e )} 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 the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God.

^{( e )} When you rejoice that God has removed any plague.

Geneva Bible: Num 10:13

And they ^{( f )} first took their journey according to the commandment of the LORD by the hand of Moses.

^{( f )} From Sinai to Paran, (Num 33:1).

Geneva Bible: Num 10:17

And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing ^{( g )} the tabernacle.

^{( g )} With all the belongings of it.

Geneva Bible: Num 10:21

And the Kohathites set forward, ^{( h )} bearing the sanctuary: and ^{( i )} [the other] did set up the tabernacle against they came.

^{( h )} Upon their shoulders.

^{( i )} The Merarites and Gershonites.

Geneva Bible: Num 10:25

And the standard of the camp of the children of Dan set forward, [which was] the ^{( k )} rereward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai.

^{( k )} Leaving none behind, nor any of the former that fainted in the way.

Commentary -- Verse Range Notes

TSK Synopsis: Num 10:1-36

1 The use of the silver trumpets.

11 The Israelites remove from Sinai to Paran.

14 The order of their march.

29 Hobab is entreated by Moses not to leave them.

33 The blessing of Moses at the removing and resting of the ark.

Maclaren: Num 10:14

Moses Despondent

I am not able to bear all this people alone, because it is too heavy for me.' Num. 10:14.

DETAIL the circumstances.

The leader speaks the truth in his despondency. He is pressed with the feeling of his incapacity for his work. We may take his words here as teaching us what men need in him who is to be their guide, and how impossible it is to find what they need in mere men.

I. What Men Need In Their Guide.

These Israelites were wandering in the wilderness; they were without natural supplies for their daily necessities; they had a long hard journey before them, an unknown road, at the terminus of which was a land where they should rest. We have precisely the same necessities as those which Moses despairingly said that they had.

Like them, we wander hungry, and need a Leader who can satisfy our desires and evermore give us bread for our souls even more than for our bodies. We need One to whom we can weep,' as the Israelites did to Moses, and not weep in vain. We need One who can do for us what Moses felt that the Israelites needed, and that he could not give them, when he almost indignantly put to God the despairing question, Can I carry them in my bosom as a nursing father beareth the sucking child?' Our weakness, our ignorance, our hearthunger, cry out for One who can bear all this people alone,' who in his single Self has resources of strength, wisdom, and sufficiency to meet not only the wants of one soul but those of the world. For He who can satisfy the poorest single soul must be able to satisfy all men.

II. The Impossibility Of Finding This In Men.

Moses' experience here is that of all leaders and great men. He is overwhelmed with the work; feels his own utter impotence; has himself to be strengthened; loathes his work; longs for release from it. See how he confesses.

His human dependence.His incapacity to do and be what is needed.His impatience with the people.His longing to be rid of it all.

That is a true picture of the experience of the best of men, a true picture of the limitations of the noblest leaders.

But it is not only the leaders who confess their inadequacy, but the followers feel it, for even the most enthusiastic of them come sooner or later to find that their Oracle had not learned all wisdom, nor was fit to be taken as sole guide, much less as sole defence or satisfaction. He who looks to find all that he needs in men must take many men to find it, and no multiplicity of men will bring him what he seeks. The Milky Way is no substitute for the sun. Our hearts cry out for One great light, for One spacious home. Endless strings of pearls do not reach the preciousness of One pearl of price.

III. The Failures Of Human Leaders Prophesy The True Leader.

Moses was prophetic of Christ by his failures as by his successes. He could not do what the people clamoured to have done, and what he in the mood of despair in which the text shows him, sadly owned that he could not. In that very confession he becomes an unconscious prophet. For that he should have so vividly set forth the qualifications of a leader of men, as defined by the people's cries, and should have so bitterly felt his incapacity to supply them, is a witness, if there is a God at all, that somewhere the needed Ideal will be realised in a Leader and Commander of the people,' God-sent and worthy of more glory than Moses.'

The best service that all human leaders, helpers or lovers, can do us, is to confess their own insufficiency, and to point us to Jesus.

All that men need is found in Him and in Him alone. All that men have failed, and must always fail, to be, He is. Those eyes are blessed that see no man any more save Jesus only.' We need One who can satisfy our desires and fill our hungry souls, and Jesus speaks a promise, confirmed by the experience of all who have tested it when He declares : He that cometh unto Me shall never hunger.' We need One who will dry our tears, and Jesus, when He says Weep not,' wipes them away and stanches their sources, giving the oil of joy for mourning.' We need One who can hold us up in our journey, and minister strength to fainting hearts and vigour to weary feet, and Jesus strengthens us with might in the inner man.' We need One who will bring us to the promised land of rest, and Jesus brings many sons to glory, and wills that they be with Him where He is.' So let us turn away from the multiplicity of human insufficiencies to Him who is our one only help and hope, because He is all-sufficient and eternal.

MHCC: Num 10:1-10

Here are directions concerning the public notices to be given the people by sound of trumpet. Their laws in every case were to be Divine, therefore, even in this matter Moses is directed. These trumpets typify the preached gospel. It sounds an alarm to sinners, calls them to repent, proclaims liberty to the captives and slaves of Satan, and collects the worshippers of God. It directs and encourages their heavenly journey; stirs them up to combat against the world and sin, encouraging them with the assurance of victory. It leads their attention to the sacrifice of Christ, and shows the Lord's presence for their protection. It is also necessary that the gospel trumpet give a distinct sound, according to the persons addressed, or the end proposed; whether to convince, humble, console, exhort, reprove, or teach. The sounding of the trumpet of the gospel is God's ordinance, and demands the attention of all to whom it is sent.

MHCC: Num 10:11-28

After the Israelites had continued nearly a year at mount Sinai, and all was settled respecting their future worship, they began their march to Canaan. True religion begins with the knowledge of the holy law of God, and humiliation for sin, but we must go on towards perfection, in acquaintance with Christ and his gospel, and those effectual encouragements, motives, and assistances to holiness, which it proposes. They took their journey according to the commandment of the Lord, Deu 1:6-8, and as the cloud led them. Those who give themselves to the direction of God's word and Spirit, steer a steady course, even when they seem bewildered. While they are sure they cannot lose their God and Guide, they need not fear losing their way. They went out of the wilderness of Sinai, and rested in the wilderness of Paran. All our removes in this world are but from one wilderness to another. The changes we think will be for the better do not always prove so. We shall never be at rest, never at home, till we come to heaven, but all will be well there.

Matthew Henry: Num 10:1-10

We have here directions concerning the public notices that were to be given to the people upon several occasions by sound of trumpet. In a thing of this nature, one would think, Moses needed not to have been taught of God: his own reason might teach him the conveniency of trumpets; but the constitution of Israel was to be in every thing divine, and therefore even in this matter, small as it seems. Moses is here directed, 1. About the making of them. They must be made of silver; not cast but of beaten work (as some read it), the matter and shape, no doubt, very fit for the purpose. He was now ordered to make but two, because there were but two priests to use them. But in Solomon's time we read of 120 priests sounding with trumpets, 2Ch 5:12. The form of these trumpets is supposed to have been much like ours at this day. 2. Who were to make use of them; not any inferior person, but the priests themselves, the sons of Aaron, Num 10:8. As great as they were, they must not think it a disparagement to them to be trumpeters in the house of God; the meanest office there was honourable. This signified that the Lord's ministers should lift up their voice like a trumpet, to show people their sins (Isa 58:1), to call them to Christ, Isa 27:13. 3. Upon what occasions the trumpets were to be sounded. (1.) For the calling of assemblies, Num 10:2. Thus they are told to blow the trumpet in Zion for the calling of a solemn assembly together, to sanctify a fast, Joe 2:15. Public notice ought to be given of the time and place of religious assemblies; for the invitation to the benefit or ordinances is general: whoever will, let him come. wisdom cries in the chief places of concourse. But, that the trumpet might not give an uncertain sound, they are directed, if only the princes and elders were to meet, to blow but one of the trumpets; less should serve to call them together, who ought to be examples of forwardness in any thing that is good: but, if the body of the people were to be called together, both the trumpets must be sounded, that they might be heard at the greater distance. In allusion to this, they are said to be blessed that hear the joyful sound (Psa 89:15), that is, that are invited and called upon to wait upon God in public ordinances, Psa 122:1. And the general assembly at the great day will be summoned by the sound of the archangel's trumpet, Mat 24:31. (2.) For the journeying of the camps, to give notice when each squadron must move; for no man's voice could reach to give the word of command: soldiers with us that are well disciplined may be exercised by beat of drums. When the trumpets were blown for this purpose, they must sound an alarm (Num 10:5), a broken, quavering, interrupted sound, which was proper to excite and encourage the minds of people in their marches against their enemies; whereas a continued equal sound was more proper for the calling of the assembly together (Num 10:7): yet when the people were called together to deprecate God's judgments we find an alarm sounded, Joe 2:1. At the first sounding, Judah's squadron marched, at the second Reuben's, at the third Ephraim's, at the fourth Dan's, Num 10:5, Num 10:6. And some think that this was intended to sanctify their marches, for thus were proclaimed by the priests, who were God's mouth to the people, not only the divine orders given them to move, but the divine blessing upon them in all their motions. He that hath ears, let him hear that God is with them of a truth. King Abijah valued himself and his army very much upon this (2Ch 13:12), God himself is with us for our captain and his priests with sounding trumpets. (3.) For the animating and encouraging of their armies, when they went out in battle (Num 10:9): " If you go to war, blow with the trumpets, signifying thereby your appeal to heaven for the decision of the controversy, and your prayer to God to give you victory; and God will own this his own institution, and you shall be remembered before the Lord your God. "God will take notice of this sound of the trumpet, and be engaged to fight their battles, and let all the people take notice of it, and be encouraged to fight his, as David, when he heard a sound of a going upon the tops of the mulberry trees. Not that God needed to be awaked by sound of trumpet any more than Christ needed to be awaked by his disciples in the storm, Mat 8:25. But where he intends mercy it is his will that we should solicit it; ministers must stir up the good soldiers of Jesus Christ to fight manfully against sin, the world, and the devil, by assuring them that Christ is the captain of their salvation, and will tread Satan under their feet. (4.) For the solemnizing of their sacred feasts, Mat 8:10. One of their feasts was called a memorial of the blowing of trumpets, Lev 23:23, etc. And it should seem they were thus to grace the solemnity of all their feasts (Psa 81:3), and their sacrifices (2Ch 29:27), to intimate with what joy and delight they performed their duty to God, and to raise the minds of those that attended the services to a holy triumph in the God they worshipped. And then their performances were for a memorial before God; for he takes pleasure in our religious exercises when we take pleasure in them. Holy work should be done with holy joy.

Matthew Henry: Num 10:11-28

Here is, I. A general account of the removal of the camp of Israel from mount Sinai, before which mountain it had lain now about a year, in which time and place a great deal of memorable business was done. Of this removal, it should seem, God gave them notice some time before (Deu 1:6, Deu 1:7): You have dwelt long enough in this mountain, turn you and take your journey towards the land of promise. The apostle tells us that mount Sinai genders to bondage (Gal 4:24), and signifies the law there given, which is of use indeed as a schoolmaster to bring us to Christ, yet we must not rest in it, but advance towards the joys and liberties of the children of God, for our happiness is conferred not by the law, but by promise. Observe, 1. The signal given (Num 10:11): The cloud was taken up, and we may suppose it stood for some time, till they were ready to march; and a great deal of work it was to take down all those tents, and pack up all those goods that they had there; but every family being employed about its own, and all at the same time, many hands made quick work of it. 2. The march began: They took their journey according to the commandment of the Lord, and just as the cloud led them, Num 10:13. Some think that mention is thus frequently made in this and the foregoing chapter of the commandment of the Lord, guiding and governing them in all their travels, to obviate the calumny and reproach which were afterwards thrown upon Israel, that they tarried so long in the wilderness, because they had lost themselves there, and could not find the way out. No, the matter was not so; in every stage, in every step, they were under divine direction; and, if they knew not where they were, yet he that led them knew. Note, Those that have given up themselves to the direction of God's word and Spirit steer a steady course, even when they seem to be bewildered. While they are sure they cannot lose their God and guide, they need not fear losing their way. 3. The place they rested in, after three days' march: They went out of the wilderness of Sinai, and rested in the wilderness of Paran. Note, All our removals in this world are but from one wilderness to another. The changes which we think will be for the better do not always prove so; while we carry about with us, wherever we go, the common infirmities of human nature, we must expect, wherever we go, to meet with its common calamities; we shall never be at rest, never at home, till we come to heaven, and all will be well there.

II. A particular draught of the order of their march, according to the late model. 1. Judah's squadron marched first, Num 10:14-16. The leading standard, now lodged with that tribe, was an earnest of the sceptre which in David's time should be committed to it, and looked further to the captain of our salvation, of whom it was likewise foretold that unto him should the gathering of the people be. 2. Then came those two families of the Levites which were entrusted to carry the tabernacle. As soon as ever the cloud was taken up, the tabernacle was taken down, and packed up for removing, Num 10:17. And here the six wagons came laden with the more bulky part of the tabernacle. This frequent removing of the tabernacle in all their journeys signified the movableness of that ceremonial dispensation. That which was so often shifted would at length vanish away, Heb 8:13. 3. Reuben's squadron marched forward next, taking place after Judah, according to the commandment of the Lord, Num 10:18-20. 4. Then the Kohathites followed with their charge, the sacred furniture of the tabernacle, in the midst of the camp, the safest and most honourable place, Num 10:21. And they (that is, says the margin, the Gershonites and Merarites) did set up the tabernacle against they came; and perhaps it is expressed thus generally because, if there was occasion, not those Levites only, but the other Israelites that were in the first squadron, lent a hand to the tabernacle to hasten the rearing of it up, even before they set up their own tents. 5. Ephraim's squadron followed next after the ark (Num 10:22-24), to which some think the psalmist alludes when he prays (Psa 80:2), Before Ephraim, Benjamin, and Manasseh, the three tribes that composed this squadron, stir up thy strength (and the ark is called his strength, Psa 78:61), and come and save us. 6. Dan's squadron followed last, Num 10:25-27. It is called the rearward, or gathering host, of all the camps, because it gathered up all that were left behind; not the women and children (these we may suppose were taken care of by the heads of their families in their respective tribes), but all the unclean, the mixed multitude, and all that were weak and feeble, and cast behind in their march. Note, He that leadeth Joseph like a flock has a tender regard to the hindmost (Eze 34:16), that cannot keep pace with the rest, and of all that are given him he will lose none, Joh 17:11.

Keil-Delitzsch: Num 10:1-4

The Silver Signal-Trumpets. - Although God Himself appointed the time for removal and encampment by the movement of the cloud of His presence, signals were also requisite for ordering and conducting the march of so numerous a body, by means of which Moses, as commander-in-chief, might make known his commands to the different divisions of the camp. To this end God directed him to prepare two silver trumpets of beaten work ( mikshah , see Exo 25:18), which should serve "for the calling of the assembly, and for the breaking up of the camps,"i.e., which were to be used for this purpose. The form of these trumpets is not further described. No doubt they were straight, not curved, as we may infer both from the representation of these trumpets on the triumphal arch of Titus at Rome, and also from the fact, that none but straight trumpets occur on the old Egyptian monuments (see my Arch. ii. p. 187). With regard to the use of them for calling the congregation, the following directions are given in Num 10:3, Num 10:4 : " When they shall blow with them (i.e., with both), the whole congregation (in all its representatives) shall assemble at the door of the tabernacle; if they blow with only one, the princes or heads of the families of Israel shall assemble together ."

Keil-Delitzsch: Num 10:5-6

To give the signal for breaking up the camp, they were to blow תּרוּעה , i.e., a noise or alarm. At the first blast the tribes on the east, i.e., those who were encamped in the front of the tabernacle, were to break up; at the second, those who were encamped on the south; and so on in the order prescribed in ch. 2, though this is not expressly mentioned here. The alarm was to be blown למסּעיהם , with regard to their breaking up or marching.

Keil-Delitzsch: Num 10:7

But to call the congregation together they were to blow, not to sound an alarm. תּקע signifies blowing in short, sharp tones. הריע = תּרוּעה תּקע , blowing in a continued peal.

Keil-Delitzsch: Num 10:8-10

These trumpets were to be used for the holy purposes of the congregation generally, and therefore not only the making, but the manner of using them was prescribed by God Himself. They were to be blown by the priests alone, and " to be for an eternal ordinance to the families of Israel, "i.e., to be preserved and used by them in all future times, according to the appointment of God. The blast of these trumpets was to call Israel to remembrance before Jehovah in time of war and on their feast-days.

Num 10:9

" If ye go to war in your land against the enemy who oppresses you, and ye blow the trumpets, ye shall bring yourselves to remembrance before Jehovah, and shall be saved (by Him) from your enemies ." מלחמה בּוא , to come into war, or go to war, is to be distinguished from למּלחמה בּוא , to make ready for war, go out to battle (Num 31:21; Num 32:6).

Num 10:10

" And on your joyous day, and your feasts and new moons, he shall blow the trumpets over your burnt-offerings and peace-offerings, that they may be to you for a memorial (remembrance) before your God ."- השּׂמחה יום is any day on which a practical expression was given to their joy, in the form of a sacrifice. The השּׂמחה are the feasts enumerated in chs. 28 and 29 and Lev 23. The "beginnings of the months,"or new-moon days, were not, strictly speaking, feast-days, with the exception of the seventh new moon of the year (see at Num 28:11). On the object, viz., " for a memorial, "see Exo 28:29, and the explanation, p. 450. In accordance with this divine appointment, so full of promise, we find that in after times the trumpets were blown by the priests in war (Num 31:6; 2Ch 13:12, 2Ch 13:14; 2Ch 20:21-22, 2Ch 20:28) as well as on joyful occasions, such as at the removal of the ark (1Ch 15:24; 1Ch 16:6), at the consecration of Solomon's temple (2Ch 5:12; 2Ch 7:6), the laying of the foundation of the second temple (Ezr 3:10), the consecration of the walls of Jerusalem (Neh 12:35, Neh 12:41), and other festivities (2Ch 29:27).

Keil-Delitzsch: Num 10:11-12

After all the preparations were completed for the journey of the Israelites from Sinai to Canaan, on the 20th day of the second month, in the second year, the cloud rose up from the tent of witness, and the children of Israel broke up out of the desert of Sinai, למסעיהם , "according to their journeys"(lit., breaking up; see at Gen 13:3 and Exo 40:36, Exo 40:38), i.e., in the order prescribed in Num 2:9, Num 2:16, Num 2:24, Num 2:31, and described in Num 10:14. of this chapter. " And the cloud rested in the desert of Paran. "In these words, the whole journey from the desert of Sinai to the desert of Paran is given summarily, or as a heading; and the more minute description follows from Num 10:14 to Num 12:16. The " desert of Paran "was not the first station, but the third; and the Israelites did not arrive at it till after they had left Hazeroth (Num 12:16). The desert of Sinai is mentioned as the starting-point of the journey through the desert, in contrast with the desert of Paran, in the neighbourhood of Kadesh, whence the spies were sent out to Canaan (Num 13:2, Num 13:21), the goal and termination of their journey through the desert. That the words, "the cloud rested in the desert of Paran"( Num 10:12 ), contain a preliminary statement (like Gen 27:23; Gen 37:5, as compared with Num 10:8, and 1Ki 6:9 as compared with Num 10:14, etc.), is unmistakeably apparent, from the fact that Moses' negotiations with Hobab, respecting his accompanying the Israelites to Canaan, as a guide who knew the road, are noticed for the first time in Num 10:29., although they took place before the departure from Sinai, and that after this the account of the breaking-up is resumed in Num 10:33, and the journey itself described, Hence, although Kurtz (iii. 220) rejects this explanation of Num 10:12 as "forced,"and regards the desert of Paran as a place of encampment between Tabeerah and Kibroth-hattaavah, even he cannot help identifying the breaking-up described in Num 10:33 with that mentioned in Num 10:12; that is to say, regarding Num 10:12 as a summary of the events which are afterwards more fully described.

The desert of Paran is the large desert plateau which is bounded on the east by the Arabah, the deep valley running from the southern point of the Dead Sea to the Elanitic Gulf, and stretches westwards to the desert of Shur ( Jifar ; see Gen 16:7; Exo 15:22), that separates Egypt from Philistia: it reaches southwards to Jebel et Tih, the foremost spur of the Horeb mountains, and northwards to the mountains of the Amorites, the southern border of Canaan. The origin and etymology of the name are obscure. The opinion that it was derived from פאר , to open wide, and originally denoted the broad valley of Wady Murreh, between the Hebrew Negeb and the desert of Tih, and was then transferred to the whole district, has very little probability in it ( Knobel ). All that can be regarded as certain is, that the El-paran of Gen 14:6 is a proof that in the very earliest times the name was applied to the whole of the desert of Tih down to the Elanitic Gulf, and that the Paran of the Bible had no historical connection either with the êù́ìç Öáñá̀í and tribe of Φαρανῖται mentioned by Ptol . (v. 17, i. 3), or with the town of Φαράν , of which the remains are still to be seen in the Wady Feiran at Serbal, or with the tower of Faran Ahrun of Edrisi , the modern Hammân Faraun , on the Red Sea, to the south of the Wady Gharandel. By the Arabian geographers, Isztachri, Kazwini, and others, and also by the Bedouins, it is called et Tih , i.e., the wandering of the children of Israel, as being the ground upon which the children of Israel wandered about in the wilderness for forty years (or more accurately, thirty-eight). This desert plateau, which is thirty German miles (150 English) long from south to north, and almost as broad, consists, according to Arabian geographers, partly of sand and partly of firm soil, and is intersected through almost its entire length by the Wady el Arish , which commences at a short distance from the northern extremity of the southern border mountains of et Tih , and runs in nearly a straight line from south to north, only turning in a north-westerly direction towards the Mediterranean Sea, on the north-east of the Jebel el Helal . This wady divides the desert of Paran into a western and an eastern half. The western half lies lower than the eastern, and slopes off gradually, without any perceptible natural boundary, into the flat desert of Shur ( Jifar ), on the shore of the Mediterranean Sea. The eastern half (between the Arabah and the Wady el Arish ) consists throughout of a lofty mountainous country, intersected by larger and smaller wadys, and with extensive table-land between the loftier ranges, which slopes off somewhat in a northerly direction, its southern edge being formed by the eastern spurs of the Jebel et Tih. It is intersected by the Wady el Jerafeh , which commences at the foot of the northern slope of the mountains of Tih , and after proceeding at first in a northerly direction, turns higher up in a north-easterly direction towards the Arabah, but rises in its northern portion to a strong mountain fortress, which is called, from its present inhabitants, the highlands of the Azazimeh , and is bounded on both south and north by steep and lofty mountain ranges. The southern boundary is formed by the range which connects the Araif en Nakba with the Jebel el Mukrah on the east; the northern boundary, by the mountain barrier which stretches along the Wady Murreh from west to east, and rises precipitously from it, and of which the following description has been given by Rowland and Williams , the first of modern travellers to visit this district, who entered the terra incognita by proceeding directly south from Hebron, past Arara or Aroër, and surveyed it from the border of the Rachmah plateau, i.e., of the mountains of the Amorites (Deu 1:7, Deu 1:20, Deu 1:44), or the southernmost plateau of the mountains of Judah (see at Num 14:45): - "A gigantic mountain towered above us in savage grandeur, with masses of naked rock, resembling the bastions of some Cyclopean architecture, the end of which it was impossible for the eye to reach, towards either the west or the east. It extended also a long way towards the south; and with its rugged, broken, and dazzling masses of chalk, which reflected the burning rays of the sun, it looked like an unapproachable furnace, a most fearful desert, without the slightest trace of vegetation. A broad defile, called Wady Murreh , ran at the foot of this bulwark, towards the east; and after a course of several miles, on reaching the strangely formed mountain of Moddera (Madurah), it is divided into two parts, the southern branch still retaining the same name, and running eastwards to the Arabah, whilst the other was called Wady Fikreh, and ran in a north-easterly direction to the Dead Sea. This mountain barrier proved to us beyond a doubt that we were now standing on the southern boundary of the promised land; and we were confirmed in this opinion by the statement of the guide, that Kadesh was only a few hours distant from the point where we were standing"( Ritter , xiv. p. 1084). The place of encampment in the desert of Paran is to be sought for at the north-west corner of this lofty mountain range (see at Num 12:16).

Keil-Delitzsch: Num 10:13-21

In vv. 13-28 the removal of the different camps is more fully described, according to the order of march established in ch. 2, the order in which the different sections of the Levites drew out and marched being particularly described in this place alone (cf. Num 10:17 and Num 10:21 with Num 2:17). First of all (lit., " at the beginning ") the banner of Judah drew out, with Issachar and Zebulun (Num 10:14-16; cf. Num 2:3-9). The tabernacle was then taken down, and the Gershonites and Merarites broke up, carrying those portions of its which were assigned to them (Num 10:17; cf. Num 4:24., and Num 4:31.), that they might set up the dwelling at the place to be chosen for the next encampment, before the Kohathites arrived with the sacred things (Num 10:21). The banner of Reuben followed next with Simeon and Gad (Num 10:18-21; cf. Num 2:10-16), and the Kohathites joined them bearing the sacred things (Num 10:21). המּקדּשׁ (= הקּדשׁ , Num 7:9, and הקּדשׁים קדשׁ , Num 4:4) signifies the sacred things mentioned in Num 3:31. In Num 10:21 the subject is the Gershonites and Merarites, who had broken up before with the component parts of the dwelling, and set up the dwelling, עד־בּאם , against their (the Kohathites') arrival, so that they might place the holy things at once within it.

Keil-Delitzsch: Num 10:22-28

Behind the sacred things came the banners of Ephraim, with Manasseh and Benjamin (see Num 2:18-24), and Dan with Asher and Naphtali (Num 2:25-31); so that the camp of Dan was the " collector of all the camps according to their hosts, "i.e., formed that division of the army which kept the hosts together.

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 10:1-10

The two silver trumpets 10:1-10

God ordered that priests should announce His movement of the people by blowing two silver trumpets because the Israelites would not watch the cloud continuously. The blasts from the trumpets would reach the farthest tents in the camp (cf. 1 Thess. 4:16-17).

"Whereas the cloud in Num. 9:15-23 represents the divine initiative in leadership the trumpets constitute the response of the human leadership as it summons the congregation to gather at the tent, and signals the moment of advance for each tribal group."⁸⁰

The size and shape of these trumpets were probably similar to those that appear on a panel on the Arch of Titus that still stands in Rome. They were long and straight. The Israelites may have fashioned them after Egyptian models, pictures of which appear on several old Egyptian monuments.

The priests also used these trumpets in times of war in Canaan. They used them to call the people to arms and to remind them to seek God's help so He would deliver them (v. 9).

They also announced the feasts of Israel and the first day of each new month to remind the people to remember their God (v. 10). In this chapter we have the first reference to the new moon celebration (v. 10). The appearance of the new moon signaled the beginning of a new month. The Jews viewed the first day of each new month as consecrated to God in a way similar to the Sabbath (cf. Isa. 1:13). They marked this fresh beginning with special sacrifices (28:11-15) over which the priests blew the silver trumpets (v. 10; Ps. 81:3). On the new moon of the seventh month, the Feast of Trumpets, the people did no work (Lev. 23:25-25; Num. 29:1-6; 2 Kings 4:23).

In Israel's later history the priests blew these trumpets on other festal occasions as well (Ezra 3:10; Neh. 12:35, 41; 1 Chron. 15:24; 16:6; 2 Chron. 5:12; 7:6; 29:27).

"The impression that this narrative intends to give is that of an orderly and obedient departure from Sinai. The picture is a far cry from the scene which Moses saw when he first returned from the mountain and found the nation celebrating before the golden calf: the people were running wild and Aaron had let them get out of control and so become a laughingstock to their enemies' (Ex 32:25). In other words, the author is trying to make a point with this narrative. He shows that after the incident of the golden calf the Mosaic Law was able to bring order and obedience to the nation. The Law, necessitated by the disobedience of the people, was having its effect on them."⁸¹

Constable: Num 10:11-36

The journey from Sinai to Kadesh Barnea 10:11-36

The Israelites had been at Mt. Sinai for almost one year (Exod. 19:1; Num. 10:11). All that Moses recorded as occurring between Exodus 19:1 and Numbers 10:11 took place during those twelve months.

Even though this region contains several oases and some grazing land, these could not have provided for the two million or so Israelites plus their animals during their stay there.⁸² As the text of Scripture implies and sometimes states, God provided for the needs of His people from Egypt to Canaan by giving them an unbroken series of miraculous provisions.

The trip from Sinai to Kadesh on Canaan's southern border was normally a journey of only 11 days (Deut. 1:2). Verses 11 and 12 summarize the whole journey from Sinai to Kadesh that the writer described in more detail in 10:13-12:16. The wilderness of Paran (v. 12) was the area between Sinai and Kadesh.

"The Desert of Paran is a large plateau in the northeastern Sinai, south of what later would be called the Negev of Judah, and west of the Arabah. This forms the southernmost portion of the Promised Land, the presumed staging area for the assault on the land itself. The principal lines of assault on the land of Canaan are from the southwest, following the Way of the Sea from Egypt, and from the northwest, following the Way of the Sea from Phoenicia. Israel's staging for attack in the Desert of Paran was a brilliant strategy. In this way they would avoid the fortified routes to the west, presumably under the control of Egypt. This unusual line of attack from the south would stun the inhabitants of the land. They would come like a sirocco blast from the desert, and the land would be theirs, under the hand of God."⁸³

The Israelites broke camp and proceeded to march as the Lord had commanded them (vv. 13-28; cf. ch. 2). The tabernacle receives special attention in this description in keeping with its central importance in the nation.

"A major component of the covenant promise to the fathers and to Israel the nation was . . . the inheritance and occupation of a land. This land was representative of the whole earth. As man was placed in the Garden of Eden to keep and rule it, so Israel would be placed in Canaan to keep and rule it as a fiefdom from the Great King. At last, when the saving purposes of the Lord will have been accomplished, all the earth--indeed all creation--will fall under the rule of mankind, who will have dominion over all things.'"⁸⁴

Verses 29-32 record an incident that took place before the Israelites left Sinai. This section is a flash-back of secondary importance to the departure from Sinai. Moses' brother-in-law Hobab had come to live among or visit the Israelites at Sinai. He evidently agreed to Moses' suggestion that he act as a scout for the nation (cf. Judg. 1:16).

"Moses continued to urge Hobab to join Israel. In a sense this is an act of evangelism. Hobab did not come easily. But subsequent biblical texts indicate that he did come. As such, he is like Ruth who joins Naomi en route to the Land of Promise, leaving all behind, with a promise of something ahead that is of more value than anything left at home."⁸⁵

Even though God led Israel with the cloud, Hobab would have been useful since he knew the wilderness and could advise Moses concerning its terrain, oases, and other features. The name of Moses' father-in-law is Reuel here (v. 29). He was Zipporah's father (cf. Exod. 2:18).

The Israelites apparently carried the ark in front of the whole nation as they marched (v. 33). The cloud was evidently over it but not necessarily over the whole nation (v. 34). The cloud stood over the ark and led those carrying it and the nation as the Israelites moved forward.

"It [the ark] is something like a wedding ring: the visible sign of the bond between the Lord and his people."⁸⁶

Moses' prayers whenever the cloud moved (v. 35) and stopped (v. 36) give us a glimpse into his intercessory ministry for Israel. They show his prayerful concern for the people he was responsible to lead. Israel's enemies (v. 35) were those that might seek to turn them back from the Promised Land along the way as well as the Canaanites whom Israel would fight in the land.

"The theme of this passage is Israel's glorious leadership by Yahweh as the people depart from the Mountain of God for an immediate conquest of Canaan. There is no sense here of the impending doom that awaits Israel's rebellion in the wilderness."⁸⁷

Guzik: Num 10:1-36

Numbers 10 - Two Silver Trumpets, the Departure from the Sinai

A. Two silver trumpets.

1. (1-2) Two silver trumpets.

And the LORD spoke to Moses, saying: "Make two silver trumpets for yourself; you shall make them of hammered work; you shall use them for calling the congregation and for directing the movement of the camps."

a. Make two silver trumpets: The two silver trumpets were for use in directing the movement of the camps for marching and for battle, and also for gathering the nation together for an assembly.

b. You shall use them for calling the congregation and for directing the movement of the camps: The trumpets were essential tools for the journey to the Promised Land. Without them it would be very difficult to assemble the nation and march towards the Promised Land. Israel needed tools to come into the Promised Land.

2. (3-10) The system of blowing trumpets.

"When they blow both of them, all the congregation shall gather before you at the door of the tabernacle of meeting. But if they blow only one, then the leaders, the heads of the divisions of Israel, shall gather to you. When you sound the advance, the camps that lie on the east side shall then begin their journey. When you sound the advance the second time, then the camps that lie on the south side shall begin their journey; they shall sound the call for them to begin their journeys. And when the assembly is to be gathered together, you shall blow, but not sound the advance. The sons of Aaron, the priests, shall blow the trumpets; and these shall be to you as an ordinance forever throughout your generations. When you go to war in your land against the enemy who oppresses you, then you shall sound an alarm with the trumpets, and you will be remembered before the LORD your God, and you will be saved from your enemies. Also in the day of your gladness, in your appointed feasts, and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings; and they shall be a memorial for you before your God: I am the LORD your God."

a. When they blow both of them, all the congregation shall gather: Distinctive sounds were made to indicate gathering for assembly, marching, or warfare. God also promised to hear the trumpet of Israel in warfare, and to act on behalf of the nation.

i. "If we follow Jewish tradition, long blasts were used to assemble the people to Moses, to the tent of meeting and for worship. Short staccato blasts were used in battle and to order the camps to move off." (Wenham)

b. Also in the day of your gladness: Trumpets were also to be sounded in the day of your gladness; they were a way of celebrating God's people coming together and the presence of the LORD with them.

i. God will use the sound of a trumpet to gather His people for the ultimate assembling together - the rapture of the church, to meet the Lord in the air (1 Thessalonians 4:16-18).

B. Departure for the Promised Land.

1. (11-13) The march on Canaan begins.

Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony. And the children of Israel set out from the Wilderness of Sinai on their journeys; then the cloud settled down in the Wilderness of Paran. So they started out for the first time according to the command of the LORD by the hand of Moses.

a. And the children of Israel set out from the Wilderness of Sinai on their journeys: As the cloud began to move, one might imagine the huge sense of excitement that flowed through the people - now they were on their way to the Promised Land! Previously, their journey had been from Egypt and slavery; now it was to Canaan and liberty.

b. So they started out for the first time according to the command of the LORD by the hand of Moses: This was the first time Israel marched as an organized, prepared nation. They were not the same group that escaped Egypt as a mob.

i. They had been fully prepared to walk as Promised Land people and it was all focused towards this exact point: bringing them into the Promised Land:

· They were ordered and organized

· They were cleansed and purified

· They were set apart and blessed

· They were taught how to give and how to function as priests

· They were made to remember judgment spared and deliverance brought

· They were given God's presence as a guide and the tools needed to lead the people

ii. One would be tempted to think that after such extensive preparation - a virtual transformation from slave people to Promised Land people - the actual entering into the Promised Land would be easy. This was not the case. The preparation was exactly that - preparation. Ahead of them are the greatest challenges, challenges that can only be met by faith. A soldier might think boot camp finishes something - but it doesn't. It only prepares for a greater challenge: The actual battle itself.

2. (14-28) Description of the order of march.

The standard of the camp of the children of Judah set out first according to their armies; over their army was Nahshon the son of Amminadab. Over the army of the tribe of the children of Issachar was Nethanel the son of Zuar. And over the army of the tribe of the children of Zebulun was Eliab the son of Helon. Then the tabernacle was taken down; and the sons of Gershon and the sons of Merari set out, carrying the tabernacle. And the standard of the camp of Reuben set out according to their armies; over their army was Elizur the son of Shedeur. Over the army of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. And over the army of the tribe of the children of Gad was Eliasaph the son of Deuel. Then the Kohathites set out, carrying the holy things. (The tabernacle would be prepared for their arrival.) And the standard of the camp of the children of Ephraim set out according to their armies; over their army was Elishama the son of Ammihud. Over the army of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. And over the army of the tribe of the children of Benjamin was Abidan the son of Gideoni. Then the standard of the camp of the children of Dan (the rear guard of all the camps) set out according to their armies; over their army was Ahiezer the son of Ammishaddai. Over the army of the tribe of the children of Asher was Pagiel the son of Ocran. And over the army of the tribe of the children of Naphtali was Ahira the son of Enan. Thus was the order of march of the children of Israel, according to their armies, when they began their journey.

a. The standard of the camp of the children of Judah set out first: They actually marched in the order God had commanded earlier in the book. This means that they took God's word seriously, and followed it exactly - just as Promised Land people should.

b. When they began their journey: This was only the beginning. It would have been easy to see all they went through to get to Sinai, and the preparations as the end, but they were only the beginning.

3. (29-32) Moses appeals to his brother in law to stay with Israel.

Now Moses said to Hobab the son of Reuel the Midianite, Moses' father-in-law, "We are setting out for the place of which the LORD said, 'I will give it to you.' Come with us, and we will treat you well; for the LORD has promised good things to Israel." And he said to him, "I will not go, but I will depart to my own land and to my relatives." So Moses said, "Please do not leave, inasmuch as you know how we are to camp in the wilderness, and you can be our eyes. And it shall be, if you go with us; indeed it shall be; that whatever good the LORD will do to us, the same we will do to you."

a. Come with us, and we will treat you well: Moses was a wise enough leader to know his limitations, and to know that he needed help. Instead of just saying, "well, God got us this far and He'll see us through without Reuel" he knew God's help often comes through men like Reuel.

i. Though Israel was guided by God, there was still help needed by man - men like Reuel. God plans it this way, often arranging it so His help comes to us partially through people He has ordained to help us.

b. Please do not leave: Since he knew God could use Reuel in a significant way, Moses was willing to appeal to him - and not take an initial "no" as an answer.

4. (33-36) Rise up, O LORD!

So they departed from the mountain of the LORD on a journey of three days; and the ark of the covenant of the LORD went before them for the three days' journey, to search out a resting place for them. And the cloud of the LORD was above them by day when they went out from the camp. So it was, whenever the ark set out, that Moses said: "Rise up, O LORD! Let Your enemies be scattered, And let those who hate You flee before You." And when it rested, he said: "Return, O LORD, To the many thousands of Israel."

a. And the cloud of the LORD was above them by day when they went out from the camp: As they begin the journey to the Promised Land, they were guided by God's presence - and not by themselves. They followed the cloud no matter where God led them. If they were to camp in a rough place, they did it. If they were told to go on from a comfortable place, they did it. They allowed themselves to be guided by God, not by their own desire for comfort and ease.

b. Rise up, O LORD! Let Your enemies be scattered, and let those who hate You flee before You! This was the prayer of Moses when the presence of God led them on.

i. The idea was simple: "God, go before us and take care of our enemies. It's too dangerous ahead unless You do so!" What a fitting prayer for every believer to pray! God has things before us, places to lead us - shouldn't we pray this same prayer?

ii. Isn't this a fitting prayer also by which to remember the glory and strength of our resurrected Lord? When Jesus rose up, were not all His enemies scattered? Who dared oppose Him? Is not all our victory found in His risen glory?

c. Return, O LORD, to the many thousands of Israel: This was the prayer of Moses when God's presence stopped, and indicated a place to camp. Moses then prayed, "Here we camp, LORD. Stay with us."

i. God sometimes tells us to move on, sometimes tells us to "camp out" - either is fine when we are guided by His presence.

ii. "Will you and I go home and pray this prayer by ourselves, fervently laying hold upon the horns of God's altar? I charge you, my brethren in Christ, do not neglect this private duty. Go, each of you, to your chambers; shut to your doors; cry to him who hears in secret, and let this be the burden of your cry - 'Rise up, Lord; and let thine enemies be scattered.'" (Spurgeon)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 10 (Chapter Introduction)

Overview

Num 10:1, The use of the silver trumpets; Num 10:11, The Israelites remove from Sinai to Paran; Num 10:14, The order of their march; Num 10:29, Hobab is entreated by Moses not to leave them; Num 10:33, The blessing of Moses at the removing and resting of the ark.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 10 (Chapter Introduction)

CHAPTER 10

Two trumpets of silver commanded to be made; with a direction to what end, when, how, by whom, and with what success they should be used, Num 10:1-10 . The Israelites remove to Paran: the order in which they go, Num 10:11-28 . Moses endeavours to get Hobab his father-in-law along with him, Num 10:29-32 . Moses’ s prayer and blessing when the ark was removed and set down again, Num 10:33-36 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 10 (Chapter Introduction)

(Num 10:1-10) The silver trumpets.

(v. 11-28) The Israelites remove from Sinai to Paran.

(Num 10:29-32) Hobab entreated by Moses to continue.

(Num 10:33-36) The blessing pronounced by Moses.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 10 (Chapter Introduction)

In this chapter we have, I. Orders given about the making and using of silver trumpets, which seems to have been the last of all the commandments God gave upon mount Sinai, and one of the least, yet not without its significancy (Num 10:1-10). II. The history of the removal of Israel's camp from mount Sinai, and their orderly march into the wilderness of Paran (v. 11-28). III. Moses's treaty with Hobab, his brother-in-law (Num 10:29-32). IV. Moses's prayer at the removing and resting of the ark (Num 10:33, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 10 (Chapter Introduction)

INTRODUCTION TO NUMBERS 10

This chapter gives an account of the directions given for making two silver trumpets, and of the use of them, the ends and purposes for which they were to be made, Num 10:1; and of the time of taking up of the cloud from the tabernacle, and of the removal of the camp of Israel from the wilderness of Sinai, and of the order of their march, Num 10:11; when Moses most earnestly passed Hobab, his brother in law, to continue with him, Num 10:29; and the chapter is closed with the prayer of Moses at the setting forward of the ark, and the resting of it, Num 10:33.