Text -- Numbers 32:35-42 (NET)

32:35 Atroth Shophan, Jazer, Jogbehah, 32:36 Beth Nimrah, and Beth Haran as fortified cities, and constructed pens for their flocks. 32:37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim, 32:38 Nebo, Baal Meon (with a change of name), and Sibmah. They renamed the cities they built. 32:39 The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it. 32:40 So Moses gave Gilead to Machir, son of Manasseh, and he lived there. 32:41 Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair. 32:42 Then Nobah went and captured Kenath and its villages and called it Nobah after his own name.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 32:38

Either because conquerers of places used to do so: or because the names of other Gods (which Nebo and Baal-meon unquestionably were) were not to be mentioned, Exo 23:13.

Wesley: Num 32:40

Not to Machir himself, who doubtless was long since dead, but the family or posterity of Machir.

Wesley: Num 32:42

Who, though not else where named, was doubtless an eminent person of the tribe of Manasseh. 'Tis observable, that these tribes, as they were placed before the other tribes, so they were displaced before them. They were carried captive by the king of Assyria, some years before the other tribes. Such a proportion does providence frequently observe, in balancing prosperity and adversity.

JFB: Num 32:34-36

(See on Num 32:16).

JFB: Num 32:34-36

Identified with Dheban, now in ruins, an hour's distance from the Arnon (Mojeb).

JFB: Num 32:34-36

There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified.

JFB: Num 32:34-36

Now Arair, standing on a precipice on the north bank of the Arnon.

JFB: Num 32:35-38

Jaazer, near a famed fountain, Ain Hazier, the waters of which flow into Wady Schaib, about fifteen miles from Hesbon. Beth-nimrah, now Nimrin; Heshbon, now Hesban; Elealeh (Hebrew, "the high"), now Elaal; Kirjathaim (Hebrew, "the double city"); Nebo, now Neba, near the mountain of that name; Baal-meon, now Myoun, in ruins, where was a temple of Baal (Jos 13:17; Jer 48:23); Shibmah, or Shebam (Num 32:3), near Heshbon, famous for vines (Isa 16:9-10; Jer 48:32).

JFB: Num 32:38

Either because it was the general custom of conquerors to do so; or, rather, because from the prohibition to mention the names of other gods (Exo 23:13), as Nebo and Baal were, it was expedient on the first settlement of the Israelites to obliterate all remembrance of those idols. (See Jos 13:17-20).

JFB: Num 32:39

Now Jelud.

JFB: Num 32:41

That is, "tent-villages." Jair, who captured them, was a descendant of Manasseh on his mother's side (1Ch 1:21-22).

JFB: Num 32:42

Also a distinguished person connected with the eastern branch of the tribe of Manasseh.

Clarke: Num 32:38

And Nebo - their names being changed - That is, Those who conquered the cities called them after their own names. Thus the city Kenath, being conquered by Nobah, was called after his name, Num 32:42.

Clarke: Num 32:41

Havoth-jair - That is, the villages or habitations of Jair; and thus they should have been translated. As these two tribes and a half were the first, says Ainsworth, who had their inheritance assigned to them in the promised land, so they were the first of all Israel that were carried captive out of their own land, because of their sins. "For they transgressed against the God of their fathers, and went a whoring after other gods. And God delivered them into the hands of Pul and Tiglath-Pilneser, kings of Assyria, and they brought them to Halah, Habor, Hara, and Gozan, unto this day."See 1Ch 5:25, 1Ch 5:26.

TSK: Num 32:35

Jaazer : Num 32:1, Num 32:3, Jazer

TSK: Num 32:36

Bethnimrah : Probably the same as Nimrim in Jer 48:34, and the Bethnabris mentioned by Eusebius, five miles north from Livias. Burckhardt says, that ""in the valley of the Jordan, south of Abou Obeida, are the ruins of Nemrim, probably the Beth-nimrah of the Scriptures.""Num 32:3, Nimrah

fenced cities : Num 32:24

TSK: Num 32:37

Heshbon : Num 32:3, Num 21:27; Isa 15:4

Elealeh : Elealeh is placed, by Eusebius, a mile from Heshbon. It is now called El Aal, ""the high,""and is situated on a hill.

TSK: Num 32:38

Nebo : Isa 46:1

Baalmeon : This town is placed, by Eusebius and Jerome, nine miles from Heshbon, at the foot of mount Abarim. Num 22:41

gave other names unto the cities : Heb. they called by names the names of the cities, Num 32:3; Gen 26:18; Exo 23:13; Jos 23:7; Psa 16:4; Isa 46:1

TSK: Num 32:39

Num 26:29; Gen 50:23; Jos 17:1

TSK: Num 32:40

Deu 3:13-15; Jos 13:29-31, Jos 17:1

TSK: Num 32:41

Jair : Deu 3:14; Jos 13:30; 1Ch 2:21-23

Havothjair : Jdg 10:4; 1Ki 4:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 32:34-36

The cities here named fall into three groups. On Dibon, compare Num 21:19. The Moabite stone was discovered here in 1868. This city, occupied on the first acquisition of the territory by the Gadites, and assigned by Joshua to the Reubenites, was eventually recaptured by the Moabites, in whose hands it remained. Ataroth, i. e., "crowns"(Attarus?) was seven miles northwest of Dibon. Aroer (Arair) lay between Dibon and the Arnon.

Atroth, Shophan - , was Atroth-Shophan, i. e., Atroth, or Ataroth of Shophan, or "of the burrow;"thus distinguished from the Ataroth named in the verse preceding from which it was probably not far distant. These four cities may be styled the Dibon settlement.

Num 32:35

Jaazer - (compare Num 32:1) with the neighboring "Jogbehah"(Jebeiha), seven miles to the northeast, formed the second group.

Num 32:36

The third Gadite settlement lay in the valley of the Jordan, to the west of the preceding. It comprised the cities of Bethnimrah (Nimrun) and "Beth-haran"(Beit-ha-ran).

Barnes: Num 32:37-38

The Reubenites established themselves more compactly than the Gadites. Elcalch (el-’ Al) a mile to the northeast; Nebo (Nebbeh) probably three miles to the southwest; Baal-meon (Main) nearly two miles to the south; Kirjathaim (Kureiyat?): and Shibmah, more properly Sibmah, famous at a later period for its vines (compare Isa 16:8), four miles east of Heshbon; all clustered round the old Amorite Capital. The Reubenites probably retained at the partition all these cities with the exception of Heshbon, which, passing to the Levites, were thenceforth reckoned as within the tribe of Gad.

Neither the Reubenites nor the Gadites were "builders"in the sense of founders of the cities of which they thus took possession. They probably fortified them, for the first time or afresh, so as to render them places of safety for their families during the campaigns on the other side of the Jordan; and provided them with all conveniences for their flocks and herds.

Barnes: Num 32:39

The children of Machir - Machir, the son of Manasseh, was long since dead: even his sons had been brought up upon Joseph’ s knees Gen 50:23. But the renown acquired by his descendants raised his family almost to the dignity of a tribe; and the Machirites are in the next verse styled Machir, just as the children of Judah or of Ephraim are often spoken of as Judah or Ephraim. So in Jdg 5:14 Machir is coupled with Ephraim and Zebulun.

Went - i. e., "had gone:"the statement is preparatory to the ensuing record of the grant to them of the land they had won.

Gilead - More strictly part of north Gilead; which, though inhabited by the Amorites, had belonged to the kingdom of Og. Gilead was the district from which had sprung the ancestress of the Machirites (compare 1Ch 7:14).

Barnes: Num 32:41

The exploits of Jair - he was the conqueror of Argob Deu 3:14 - gave new. luster to his name; and the fame of the family is attested by the history of Jair the Israelite judge, doubtless a descendant; perhaps also by the mention of Jairus Luk 8:41, the ruler of the synagogue at the neighboring city of Capernaum.

Havoth-jair - That is, the villages, or rather groups of tents, or "kraals,"of Jair. Originally they were twenty-three in number 1Ch 2:22 : in the days of the youuger Jair, to whom they probably descended by inheritance, they either had increased to thirty, or were reckoned at that round number Jdg 10:4.

Barnes: Num 32:42

Kenath - Now Kenawat, an important site near the southern extremity of the tract el-Lejah, and on the western slopes of the mountains of the Hauran. The name given to it by its conqueror, as in other cases, fell ere long into disuse, and the old name has held its ground to this day.

The notices, both Scriptural and traditional, of the conquest of northeastern Gilead and Bashan by the Machirites, plainly intimate that it was effected by a few chiefs of great military prowess, who overran rapidly a far larger district than they could colonize. The father of Jair, however, Segub, was of the tribe of Judah (compare Num 27:1, and note; 1Ch 2:21-22), and it is likely that the Manassite leaders induced many of the more adventurous of this tribe, and some possibly of other tribes, to join them in their enterprise against Bashan (see Jos 19:34).

The Machirites did not exterminate the whole population of this district (see Jos 13:15, etc.). The conquest of the district east of Jordan seems never to have been so effectually accomplished as that on the other side.

During the troublous times of the Judges the eastern Manassites rendered good service to the nation; compare Jdg 5:14. Gideon, and probably Jephthah, were of this tribe, and reflect in a later generation the warlike and adventurous spirit which Jair and Nobah exhibited in the days of Moses.

Poole: Num 32:38

Nebo of which city see Deu 34:1 Jer 48:1 .

Their names being changed either because conquerors of places use to do so; or because the names of other gods (which Nebo and Baal-meon unquestionably were) were not to be mentioned , Exo 23:13 , especially at the first settling of the Israelites there, that the very remembrance of the idols might be blotted out, and so the temptation to idolatry removed, though afterwards, when that danger was over, they were called by their old names again, Jos 13:17,20 .

Poole: Num 32:39

Took it i.e. part of it; or Gilead is here taken more strictly. See Poole on "Num 32:29" ; Gen 31:21 Deu 3:12,13.

Poole: Num 32:40

Unto Machir i.e. not to Machir himself, who doubtless was long since dead; see Gen 1:23 ; but the family or posterity of Machir, which are called by their father’ s name; as the names of Abraham , Act 7:16 ; of Isaac , Amo 7:9 ; of Jacob or Israel frequently; of Judah and Simeon , Jud 1:3 ; of David , 1Ki 12:16 ; are manifestly put for their posterity.

Poole: Num 32:41

Jair is called here

the son of Manasseh partly because he was so by his mother, 1Ch 2:21,22 ; and partly because he joined himself with the Manassites in this expedition, and settled himself among them.

Poole: Num 32:42

Nobah who though not elsewhere named, was doubtless an eminent person of the tribe of Manasseh.

Haydock: Num 32:35

Sophan. Some believe that this is the same city with Etroth, and that it took its name from Saphon, the son of Gad, chap. xxvi. 15. ---

Jegbaa perhaps the Beon, ver. 3. See Judges viii. 11.

Haydock: Num 32:36

Betharan, which Herod enlarged, and called Livias, south of Hesebon. (Calmet)

Haydock: Num 32:38

Nabo. Probably the same as Nebo and Nobe. ---

Baalmeon . This city had a variety of names, ver. 3, 35. Those who rebuilt these cities gave them their own names, ver. 42. (Hebrew Targum of Jerusalem) Yet they were often known by their former appellations. (Calmet) ---

The rebuilders chiefly objected to the names of idols, Baal, &c., which were joined with these cities. (Menochius)

Haydock: Num 32:40

In it, by means of his descendants. For Machir must have been above 250 years old, if he were still alive. Many children are attributed to Machir and his father, Manasses, who were not their immediate offspring. The latter had only Machir, who survived him; Ezriel was probably a grandson of Machir, as he is styled the son of Galaad, chap. xxvi. 31., and Josue xvii. 2. See 1 Paralipomenon vii. Adoptive and legal children are often confounded with those who are really born of a person, as also those places which are inhabited by his posterity. (Calmet)

Haydock: Num 32:41

Jair was born of Segub, the son of Esron, by a daughter of Machir, 1 Paralipomenon i. 21. He did not remain in the tribe of Juda, but dwelt in that of his mother, (Calmet) or perhaps he married a descendant of Machir, and obtained these villages. (Selden, Suc. c. xviii.) ---

Havoth, means "a circle of cabins or shepherds' huts," in Arabic. (Bochart)

Haydock: Num 32:42

Canath. This town is reckoned among those of Jair, (1 Paralipomenon ii. 23,) either because Nobe conquered it under his banners, or because it fell to the share of Jair, after the death of Nobe. (Calmet)

Gill: Num 32:35

And Atroth, Shophan, and Jaazer, and Jogbehah. Of these no mention is made elsewhere, except Jaazer, which is the same with Jazer, Num 32:3.

Gill: Num 32:36

And Bethnimrah, and Bethharan, fenced cities,.... The first of these is the same with Nimrah, Num 32:3, and the other is the same with Betharam, Jos 13:27, it is called in the Jerusalem Talmud ^r, Bethramtha, and so by the Syrians, Bethramphta; and to the same place Herod gave the name of Livias or Julias ^s: these cities the children of Gad built or repaired for their families:

and folds for sheep; they also built for their cattle, as they promised to do, and Moses enjoined them, Num 32:16.

Gill: Num 32:37

And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim. Heshbon was the royal city of Sihon king of the Amorites, and Elealeh was within a mile of it, see Num 32:3, this shows that those cities were not built anew properly, only repaired, for they were cities in being long before; besides, they had not time to build new cities, for in a few months after this they passed over Jordan; though indeed they left men enough behind to rebuild cities, whom they might set to work about them when they departed: Kirjathaim is, by the Targum of Jonathan, called the city of two streets paved with marble, and it adds, this is Beresha: Jerom ^t says, it is now called Coraiatha, which is pretty near its ancient name, and that it is ten miles from Medeba, a city of Arabia, mentioned as one of the cities in the kingdom of Sihon king of the Amorites, Num 21:30.

Gill: Num 32:38

And Nebo, and Baalmeon, (their names being changed,).... For Nebo was the name of an idol, after which perhaps the city was called: Baalmeon signifies "Baal's habitation", and where it is highly probable was a temple of his; and the children of Reuben, not liking to retain such idolatrous names, gave them others, but what they were it is not said; and certain it is, that when these places came into the hands of the Moabites, their ancient names were restored to them, as appears from Isa 15:2.

and Shibmah; the same with Shebam, Num 32:3, and gave other names unto the cities which they built; but they are neither known, nor did they always continue, as has been observed.

Gill: Num 32:39

And the children of Machir the son of Manasseh went to Gilead, and took it,.... That part of it which Moses gave unto the half tribe of Manasseh, which till now was in the hand of the Amorites; for half Mount Gilead, and the cities thereof, were given to the Reubenites and Gadites, which is the land of Gilead they desired, and which was already conquered; for they call it the country which the Lord smote before Israel, Num 32:1,

and dispossessed the Amorite which was in it; for though they were driven out of one part of Gilead, yet not out of the whole.

Gill: Num 32:40

And Moses gave Gilead unto Machir the son of Manasseh,.... That is, to the children of Machir, who went and took it; though some say, as Aben Ezra observes, that Machir himself was now alive, and that it was given to him, but that is not probable; for, supposing him to be living when the children of Israel came out of Egypt, all that came from thence, who were twenty years old and upwards, died in the wilderness, excepting two, see Num 32:11,

and he dwelt therein; that is, the family of the Macharite; see Num 26:29.

Gill: Num 32:41

And Jair the son of Manasseh,.... By his mother's side, otherwise he was of the family of Judah; for Hezron, of the family of Judah, married a daughter of Machir, the son of Manasseh, by whom he had a son called Segub, who was the father of Jair, 1Ch 2:21, the same

went and took the small towns thereof; of that part of Gilead given to Machir:

and called them Havothjair; after his own name: in Deu 3:14, they are called Bashanhavothjair.

Gill: Num 32:42

And Nobah went and took Kenath, and the villages thereof,.... Who this Nobah was is not certain, very probably a descendant of Manasseh; it is said ^u he was among those that were born in Egypt, and died after the death of Moses, and was buried beyond Jordan, as it is said, also did Machir and Jair, so that there were none left but Caleb, and Joshua:

and called it Nobah, after his name; but it seems that in later times its ancient name was restored to it; for Jerom ^w, says there was a village in Arabia, called Cannatha, which is supposed to be this place; though he also tells us ^x, that eight miles from Heshbon; to the south, is shown a desert place called Naba. Pliny ^y places Cannatha in the Decapolis.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 32:38

¹ tn Heb “called names.”

NET Notes: Num 32:40

¹ tn Heb “in it.”

Geneva Bible: Num 32:41

And Jair the son of Manasseh went and took the small towns thereof, and called them ^{( n )} Havothjair.

^{( n )} That is the villages of Jair.

Commentary -- Verse Range Notes

TSK Synopsis: Num 32:1-42

1 The Reubenites and Gadites sue for their inheritance on the east side of Jordan.

6 Moses reproves them.

16 They offer him conditions with which he is content.

33 Moses assigns them the land.

39 They conquer it.

MHCC: Num 32:28-42

Concerning the settlement of these tribes, observe, that they built the cities, that is, repaired them. They changed the names of them; probably they were idolatrous, therefore they should be forgotten. A spirit of selfishness, of seeking our own, not the things of Christ, when each one ought to assist others, is as dangerous as it is common. It is impossible to be sincere in the faith, sensible of the goodness of God, constrained by the love of Christ, sanctified by the power of the Holy Ghost, and yet be indifferent to the progress of religion, and the spiritual success of others, through love of ease, or fear of conflict. Let then your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Matthew Henry: Num 32:28-42

Here, 1. Moses settles this matter with Eleazar, and with Joshua who was to be his successor, knowing that he himself must not live to see it perfected, Num 32:28-30. He gives them an estate upon condition, leaving it to Joshua, if they fulfilled the condition, to declare the estate absolute: "If they will not go over with you, "he does not say "you shall give them no inheritance at all,"but "you shall not give them this inheritance which they covet. if their militia will not come over with you, compel the whole tribes to come over, and let them take their lot with their brethren, and fare as they fare; they shall have possessions in Canaan, and let them not expect that the lot will favour them."Hereupon they repeat their promise to adhere to their brethren, v. 31, 32. 2. Moses settles them in the land they desired. He gave it to them for a possession, v. 33. Here is the first mention of the half tribe of Manasseh coming in with them for a share; probably they had not joined with them in the petition, but, the land when it came to be apportioned proving to be too much for them, this half tribe had a lot among them, perhaps at their request, or by divine direction, or because they had signalized themselves in the conquest of this country: for the children of Machir, a stout and warlike family, had taken Gilead and dispossessed the Amorites, v. 39. "Let them win it and wear it, get it and take it."And, they being celebrated for their courage and bravery, it was for the common safety to put them in this frontier-country. Concerning the settlement of these tribes observe, (1.) They built the cities, that is, repaired them, because either they had been damaged by the war or the Amorites had suffered them to go to decay. (2.) They changed the names of them (v. 38), either to show their authority, that the change of the names might signify the change of their owners, or because their names were idolatrous, and carried in them a respect to the dunghill-deities that were there worshipped. Nebo and Baal were names of their gods, which they were forbidden to make mention of (Exo 23:13), and which, by changing the names of these cities, they endeavoured to bury in oblivion; and God promises to take away the names of Baalim out of the mouths of his people, Hos 2:17.

Lastly, It is observable that, as these tribes were now first placed before the other tribes, so, long afterwards, they were displaced before the other tribes. We find that they were carried captive into Assyria some years before the other tribes, 2Ki 15:29. Such a proportion does Providence sometimes observe in balancing prosperity and adversity; he sets the one over-against the other.

Keil-Delitzsch: Num 32:34-36

The Gadites built, i.e., restored and fortified, the following places. Dibon , also called Dibon Gad, an hour's journey to the north of the central Arnon. Ataroth , probably preserved in the extensive ruins of Attarus , on Jebel Attarus, between el Körriath (Kureyat) and Makur, i.e., Machaerus (see Seetzen , ii. p. 342). Aroer , not the Aroer before Rabbah, which was allotted to the Gadites (Jos 13:25), as v. Raumer supposes; but the Aroer of Reuben in the centre of the valley of the Arnon (Jos 12:2; Jos 13:9, Jos 13:16), which is still to be seen in the ruins of Araayr , on the edge of the lofty rocky wall which bounds the Modjeb ( Burckhardt , p. 633). Atroth Shophan: only mentioned here; situation unknown. Jaezer: probably to be sought for in the ruins of es Szir, to the west of Ammän (see at Num 21:32). Jogbehah: only mentioned again in Jdg 8:11, and preserved in the ruins of Jebeiha , about two hours to the north-west of Ammän ( Burckhardt , p. 618; Robinson, App. p. 168). Beth-nimrah , contracted into Nimrah (Num 32:3), according to Jos 13:27, in the valley of the Jordan, and according to the Onomast . ( s. v. Βηθναβράν ) Beth-amnaram , five Roman miles to the north of Libias ( Bethharam ), now to be seen in the ruins of Nimrein or Nemrin , where the Wady Shaib enters the Jordan ( Burckhardt , pp. 609, 661; Robinson, ii. p. 279), in a site abounding in water and pasturage ( Seetzen , ii. pp. 318, 716). Beth-Haran , or Beth-Haram (Jos 13:27): Beth-ramphtha , according to Josephus, Ant. 18:2, 1, which was called Julias , in honour of the wife of Augustus. According to the Onomast . it was called Beth-Ramtha by the Syrians ( רמתא בּית , the form of the Aramaean stat. emphat .), and was named Livias by Herod Antipas, in honour of Livia , the wife of Augustus. It has been preserved in the ruins of Rameh , not far from the mouth of the Wady Hesbân ( Burckhardt , p. 661, and Robinson, ii. 305). The words וגו מבצר ערי in Num 32:36 are governed by ויּבנוּ in Num 32:34 : "they built them as fortified cities and folds for flocks,"i.e., they fortified them, and built folds in them.

Keil-Delitzsch: Num 32:37-38

The Reubenites built Heshbon , the capital of king Sihon (see Num 21:16), which was allotted to the tribe of Reuben (Jos 13:17), but relinquished to the Gadites, because it was situated upon the border of their territory, and given up by them to the Levites (Jos 21:39; 1Ch 6:66). It stood almost in the centre between the Arnon and Jabbok, opposite to Jericho, and, according to the Onomast ., twenty Roman miles from the Jordan, where the ruins of a large town of about a mile in circumference are still to be seen, with deep bricked wells, and a large reservoir, bearing the ancient name of Hesban or Hüsban ( Seetzen ; Burckhardt , p. 623; Robinson, Pal. ii. 278; cf. v. Raumer , Pal. p. 262; and Ritter's Erdkunde , xv. p. 1176). - Elealeh: half-an-hour's journey to the north-east of Heshbon, now called el Aal, i.e., the height, upon the top of a hill, from which you can see the whole of southern Belka; it is now in ruins with many cisterns, pieces of wall, and foundations of houses ( Burckhardt , p. 523). - Kirjathaim , probably to the south-west of Medeba, where the ruins of el Teym are not to be found (see at Gen 14:5). Nebo, on Mount Nebo (see at Num 27:12). The Onomast . places the town eight Roman miles to the south of Heshbon, whilst the mountain is six Roman miles to the west of that town. Baal-Meon , called Beon in Num 32:3, Beth-Meon in Jer 48:23, and more fully Beth-Baal-Meon in Jos 13:17, is probably to be found, not in the ruins of Maein discovered by Seetzen and Legh , an hour's journey to the south-west of Tueme ( Teim ), and the same distance to the north of Habbis , on the north-east of Jebel Attarus, and nine Roman miles to the south of Heshbon, as most of the modern commentators from Rosenmüller to Knobel suppose; but in the ruins of Myun , mentioned by Burckhardt (p. 624), three-quarters of an hour to the south-east of Heshbon, where we find it marked upon Kiepert's and Van de Velde's maps.

(Note: Although Baal-Meon is unquestionably identified with Maein in the Onom . (see v. Raumer , Pal. p. 259), 1Ch 5:8 is decidedly at variance with this. It is stated there that " Bela dwelt in Aroer , and even unto Nebo and Baal-Meon ,"a statement which places Baal-Meon in the neighbourhood of Nebo , like the passage before us, and is irreconcilable with the supposition that it was identical with Maein in the neighbourhood of Attarus . In the case of Seetzen , however, the identification of Maein with Baal-Meon is connected with the supposition, which is now generally regarded as erroneous, namely, that Nebo is the same as the Jebel Attarus . (See, on the other hand, Hengstenberg, Balaam; and Ritter's Erdkunde , xv. pp. 1187ff.))

Shibmah (Num 32:3, Shebam ), which was only 500 paces from Heshbon, according to Jerome (on Isa 14:8), has apparently disappeared, without leaving a trace behind.

(Note: The difference in the forms Shibmah , Baal-Meon (Num 32:38), and Beth-Nimrah (Num 32:36), instead of Shebam , Beon , and Nimrah (Num 32:3), is rendered useless as a proof that Num 32:3 is Jehovistic, and Num 32:36-38 Elohistic, from the simple fact that Baal-Meon itself is a contraction of Beth-Baal-Meon (Jos 13:17). If the Elohist could write this name fully in one place and abbreviated in another, he could just as well contract it still further, and by exchanging the labials call it Beon ; and so also he could no doubt omit the Beth in the case of Nimrah , and use the masculine form Shebam in the place of Shibmah. The contraction of the names in Num 32:3 is especially connected with the fact, that diplomatic exactness was not required for an historical account, but that the abbreviated forms in common use were quite sufficient.)

Thus all the places built by the Reubenites were but a short distance from Heshbon, and surrounded this capita; whereas those built by the Gadites were some of them to the south of it, on the Arnon, and others to the north, towards Rabbath-Ammon. It is perfectly obvious from this, that the restoration of these towns took place before the distribution of the land among these tribes, without any regard to their possession afterwards. In the distribution, therefore, the southernmost of the towns built by the Gadites, viz., Aroer, Dibon, and Ataroth, fell to the tribe of Reuben; and Heshbon, which was built by the Reubenites, fell to the tribe of Gad. The words שׁם מוּסבּת , "changed of name,"are governed by בּנוּ : "they built the towns with an alteration of their names," mutatis nominibus (for סבב , in the sense of changing, see Zec 14:10). There is not sufficient ground for altering the text, שׁם into שׁוּר ( Knobel ), according to the περικυκλωμένας of the lxx, or the περιτετευχισμένας of Symmachus . The Masoretic text is to be found not only in the Chaldee, the Syriac, the Vulgate, and the Saadic versions, but also in the Samaritan. The expression itself, too, cannot be justly described as "awkward,"nor is it a valid objection that the naming is mentioned afterwards; for altering the name of a town and giving it a new name are not tautological. The insertion of the words, "their names being changed,"before Shibmah, is an indication that the latter place did not receive any other name. Moreover, the new names which the builders gave to these towns did not continue in use long, but were soon pressed out by the old ones again. "And they called by names the names of the towns:"this is a roundabout way of saying, they called the towns by (other, or new) names: cf. 1Ch 6:50.

Keil-Delitzsch: Num 32:39-40

Moses gave the Manassites the land which was conquered by them; in fact, the whole of the kingdom of Bashan , including not only the province of Bashan , but the northern half of Gilead (see at Num 21:33-34). Of this the sons of Machir received Gilead, the modern Jebel Ajlun , between the Jabbok ( Zerka ) and the Mandhur (Hieromax, Jarmuk ), because they had taken it and driven out the Amorites and destroyed them (see Deu 3:13). The imperfects in Num 32:39 are to be understood in the sense of pluperfects, the different parts being linked together by w consec. according to the simple style of the Semitic historical writings explained in the note on Gen 2:19, and the leading thought being preceded by the clauses which explain it, instead of their being logically subordinated to it. "The sons of Machir went to Gilead and took it...and Moses gave," etc., instead of "Moses gave Gilead to the sons of Machir, who had gone thither and taken it..."The words בּהּ ויּשׁב , "Machir dwelt therein (in Gilead),"do not point to a later period than the time of Moses, but simply state that the Machirites took possession of Gilead. As soon as Moses had given them the conquered land for their possession, they no doubt brought their families, like the Gadites and Reubenites, and settled them in fortified towns, that they might dwell there in safety, whilst the fighting men helped the other tribes to conquer Canaan. ישׁב signifies not merely "to dwell,"but literally to place oneself, or settle down (e.g., Gen 36:8, etc.), and is even applied to the temporary sojourn of the Israelites in particular encampments (Num 20:1). - Machir (Num 32:40): for the sons of Machir, or Machirites (Num 26:29). But as Gilead does not mean the whole of the land with this name, but only the northern half, so the sons of Machir are not the whole of his posterity, but simply those who formed the family of Machirites which bore its father's name (Num 26:29), i.e., the seven fathers' houses or divisions of the family, the heads of which are named in 1Ch 5:24. The other descendants of Machir through Gilead, who formed the six families of Gilead mentioned in Num 26:29-33, and Jos 17:2, received their inheritance in Canaan proper (Josh 17).

Keil-Delitzsch: Num 32:41

The family of Manasseh named after Machir included " Jair the son (i.e., descendant) of Manasseh."Jair, that is to say, was the grandson of a daughter of Machir the son of Manasseh, and therefore a great-grandson of Manasseh on the mother's side. His father Segub was the son of Hezron of the tribe of Judah, who had married a daughter of Manasseh (1Ch 2:21-22); so that Jair, or rather Segub, had gone over with his descendants into the maternal tribe, contrary to the ordinary rule, and probably because Machir had portioned his daughter with a rich dowry like an heiress. Jair took possession of the whole of the province of Argob in Bashan, i.e., in the plain of Jaulan and Hauran (Deu 3:4 and Deu 3:14), and gave the conquered towns the name of Havvoth Jair , i.e., Jair's-lives (see at Deu 3:14).

Keil-Delitzsch: Num 32:42

Nobah , whose family is never referred to, but who probably belonged, like Jair, to one of the families of Machirites, took the town of Kenath and its daughters, i.e., the smaller towns dependent upon it (see Num 21:25), and gave it his own name Nobah . The name has not been preserved, and is not to be sought, as Kurtz supposes, in the village of Nowa ( Newe ), in Jotan, which is mentioned by Burckhardt (p. 443), and was once a town of half an hour's journey in circumference. For Kenath , which is only mentioned again in 1Ch 2:23 as having been taken from the Israelites by Gesur and Aram, is Κάναθα , which Josephus ( de bell. Jud. i. 19, 2), and Ptolemy speak of as belonging to Coelesyria, and Pliny ( h. n. 5, 16) to Decapolis, and which was situated, according to Jerome , "in the region of Trachonitis, near to Bostra."The ruins are very extensive even now, being no less than 2 1/2 or 3 miles in circumference, and containing magnificent remains of palaces from the times of Trajan and Hadrian. It is on the western slope of Jebel Hauran, and is only inhabited by a few families of Druses. The present name is Kanuat . (For description, see Seetzen , i. pp. 78ff.; Burckhardt , pp. 157ff.; cf. Ritter, Erdk .)

Constable: Num 26:1--36:13

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

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 26:1--32:42

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

The first section of this second part of the book records God's gracious preparation of the younger generation for their entrance into their inheritance.

Constable: Num 32:1-42

The settlement of the Transjordanian tribes ch. 32

Another instance of incomplete obedience followed the great victory God gave His people and the military commanders' sacrificial, voluntary worship of Yahweh.

32:1-19 Maybe the leaders of Reuben and Gad concluded that their brethren could easily handle the remaining Canaanites without their help. The Israelites had defeated the Midianites and earlier Sihon and Og so easily. Also the pastures of Gilead attracted them. Their request revealed a selfish desire that would have cost their brethren dearly. The remaining tribes would have had to fight their battles without Reuben and Gad's help.

"In verse 1 the sons of Reuben are mentioned before the sons of Gad, but in subsequent references this order is reversed. The reason is very likely that the tribe of Gad was more important than that of Reuben [cf. Gen. 49:4]. There is an oblique confirmation of this supposition on a stone that King Mesha of Moab set up around 850 B.C., following his defeat of the Israelites [i.e., the Moabite Stone]. This stone bears an inscription that refers to Gad as a people that lived there from times immemorial."²⁷¹

Moses saw this request as potentially very discouraging to the other tribes and warned Reuben and Gad against disheartening their brothers.

32:20-32 To preclude another Kadesh-barnea tragedy Moses commanded Reuben and Gad to go into battle with their brethren. If they would do this they could have their desired land after the fighting ended. Moses' concern was that the whole nation should enter the land and carry out God's will by destroying the Canaanites. If after they did this these tribes wanted to live on the other side of the Jordan, that decision would not constitute an act of disobedience to God. Transjordan was part of the Promised Land, but most of the people God commanded the Israelites to destroy lived west of the Jordan River.

Moses then instructed his successor, Joshua, in the terms of this agreement. Reuben, Gad, and half the tribe of Manasseh committed themselves to fight alongside their brethren. This is the first mention of the half tribe of Manasseh. Its leaders were apparently not as aggressive in this plan as the leaders of Reuben and Gad were.

32:33-42 With this agreement behind them the two and one-half tribes proceeded to settle in Transjordan until called upon to cross the Jordan River as part of Israel's fighting force.

"The eastern territory of Manasseh, divided between the clans of Makir and Jair, was essentially identical to the old kingdom of Og. The Makirites took the southern part, that is, Gilead as far south as the allocation of Reuben and Gad. The Jairites received the region north of Gilead, defined more precisely as Og's kingdom of Argob. It presumably extended as far north as Mount Hermon and was bordered on the south by the little kingdoms of Maacah and Geshur, just above the Yarmuk (Deut. 3:13-14). A third entity, Nobah, has no apparent connection with Manasseh, but took in Kenath and the surrounding villages (Num. 32:42). Kenath (Qanawat) was located about sixty miles due east of the Sea of Galilee, deep in the Hauran Desert."²⁷²

Though these tribes did fulfill their military obligation (Josh. 4:12-13, 22), their plan was not a good one. It created a potential problem of disunity in Israel. Furthermore it demonstrated a desire for what looked good physically and materially (cf. Lot) in preference to what God said He would give them that they had not yet seen. Distance from the other tribes produced misunderstanding and disunity later (Josh. 22). The lack of natural defenses on the north, east, and south of Transjordan made this area especially vulnerable to attack by Israel's enemies. This area was often the first to experience invasion, and Israel lost control of it several times in her later history (e.g., 2 Kings 15:29).

Whenever the Bible mentions cities of this area allotted to Reuben, especially Heshbon and Mediba, they regularly appear to be under the control of either Moab or Ammon (Isa. 15:4; 16:8-9; Jer. 48:2, 45; 1 Chron. 19:7). Reuben is seldom even mentioned (only in Judg. 5:15-16; 2 Kings 10:33; 1 Chron. 5:6, 26; 12:37; 27:16) after the Moabite oppression and never in a way to show that it controlled its allotted land.²⁷³

Transjordan was part of the land God included in the Abrahamic Covenant. However, God's purpose for Israel at this time was to drive out the Canaanite tribes that lived primarily west of the Jordan. We may assume that if these tribes had simply followed Moses' leadership God would have done something even better for them than what their own plan provided. This is what God often does in such situations ample testimony to which we find throughout Scripture.

Guzik: Num 32:1-42

Numbers 32 - The Tribes Settling East of the Jordan

A. The request of the tribes of Reuben and Gad.

1. (1-5) The request to settle on the east side of the Jordan River.

Now the children of Reuben and the children of Gad had a very great multitude of livestock; and when they saw the land of Jazer and the land of Gilead, that indeed the region was a place for livestock, the children of Gad and the children of Reuben came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying, "Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Shebam, Nebo, and Beon, the country which the LORD defeated before the congregation of Israel, is a land for livestock, and your servants have livestock." Therefore they said, "If we have found favor in your sight, let this land be given to your servants as a possession. Do not take us over the Jordan."

a. If we have found favor in your sight, let this land be given to your servants as a possession: Israel had conquered the Moabites and the Midianites, and the ideal grazing lands on the east side of the Jordan River were laid out before them. The tribal leaders of Reuben and Gad were content with these lands, and asked to be given them as their tribal inheritance.

b. Do not take us over the Jordan: Though this had been the longing of the children of Israel for some 400 years, ever since Jacob moved the family into Egypt to find relief from famine, now these two tribes were be content to stay where they are. It seemed good enough for them.

i. "That any Israelite tribe should consider settling outside the land promised to Abraham showed a disturbing indifference to the divine word, the word on which Israel's existence entirely depended." (Wenham)

2. (6-7) Moses reacts to the request of the tribes of Reuben and Gad.

And Moses said to the children of Gad and to the children of Reuben: "Shall your brethren go to war while you sit here? Now why will you discourage the heart of the children of Israel from going over into the land which the LORD has given them?

a. Why will you discourage the heart of the children of Israel from going over into the land which the LORD has given them? Moses feared that the attitude of the tribes of Reuben and Gad would keep the other tribes from going into the Promised Land. Their attitude said, "We've fought enough and suffered enough already. Let's just settle down where we're at."

i. Moses' fear had a foundation. If you want to press on with the things of the LORD and go deeper and further with Him, there is a sure way to discourage that desire - start hanging around believers who are content with where they are, and who don't want to press on with the LORD. Complacency is contagious.

b. Shall your brethren go to war while you sit here? Moses wanted them to know that there was a battle to fight and that they were all in it together. Just because these tribes were content with where they were at did not relieve them of the responsibility to keep the battle going.

3. (8-15) Moses fears they are following in the footsteps of the previous generation of unbelief, the generation which perished in the wilderness.

"Thus your fathers did when I sent them away from Kadesh Barnea to see the land. For when they went up to the Valley of Eshcol and saw the land, they discouraged the heart of the children of Israel, so that they did not go into the land which the LORD had given them. So the Lord's anger was aroused on that day, and He swore an oath, saying, 'Surely none of the men who came up from Egypt, from twenty years old and above, shall see the land of which I swore to Abraham, Isaac, and Jacob, because they have not wholly followed Me, except Caleb the son of Jephunneh, the Kenizzite, and Joshua the son of Nun, for they have wholly followed the LORD.' So the Lord's anger was aroused against Israel, and He made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the LORD was gone. And look! You have risen in your father's place, a brood of sinful men, to increase still more the fierce anger of the LORD against Israel. For if you turn away from following Him, He will once again leave them in the wilderness, and you will destroy all these people."

a. They discouraged the heart of the children of Israel: Moses reminded the leaders of the tribe of Reuben and Gad why Israel failed to enter the Promised Land some 38 years before.

i. It is a terrible thing to be used of the devil to discourage other believers to walking deeper and further with the LORD. We should ask God to guard us from ever discouraging the heart of another child of God.

b. Because they have not wholly followed Me: This is why the discouragement of the ten unfaithful spies work on the men of that generation. If they had wholly followed the LORD, the discouraging report would not have unduly influenced them.

i. What made Joshua and Caleb different was that they wholly followed the LORD. They did not bend to the discouraging report of the ten unfaithful spies.

ii. When we have not wholly followed the LORD, we are much more likely to be influenced by the carnal and the discouraging around us.

c. If you turn away from following Him, He will once again leave them in the wilderness: Perhaps this generation figured they had a free ticket to the Promised Land, no matter what, because the "dues" had already been paid by the generation of unbelief. No way! They can perish just like the previous generation if they walk in the same unbelief!

d. You will destroy all these people: It was as if Moses said, "Your discouragement of the nation would mean that you have destroyed them, just as the ten unfaithful spies destroyed the previous generation."

i. Moses perhaps felt that the tribes of Reuben or Gad made a bad choice for themselves; that is, they hurt themselves by settling on the lands east of the Jordan River. But Moses did not confront them with that issue. If a child of God is content to settle for less in their Christian life, there is little or nothing one can do. But when their complacency begins to affect their brothers and sisters, it must be confronted. This was the basis of Moses' confrontation.

B. The issue of the eastern tribes is settled.

1. (16-19) The tribal leaders of Reuben and Gad offer to send their troops to help conquer the land west of the Jordan River.

Then they came near to him and said: "We will build sheepfolds here for our livestock, and cities for our little ones, but we ourselves will be armed, ready to go before the children of Israel until we have brought them to their place; and our little ones will dwell in the fortified cities because of the inhabitants of the land. We will not return to our homes until every one of the children of Israel has received his inheritance. For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has fallen to us on this eastern side of the Jordan."

a. We ourselves will be armed, ready to go before the children of Israel until we have brought them to their place: This effectively answered the issue of discouragement. None of the tribes would envy Reuben or Gad, resting in ease, while the rest of them are battling for their lands. The men of Reuben and Gad would fight right beside them.

2. (20-24) Moses receives their offer - providing they fulfill it.

Then Moses said to them: "If you do this thing, if you arm yourselves before the LORD for the war, and all your armed men cross over the Jordan before the LORD until He has driven out His enemies from before Him, and the land is subdued before the LORD, then afterward you may return and be blameless before the LORD and before Israel; and this land shall be your possession before the LORD. But if you do not do so, then take note, you have sinned against the LORD; and be sure your sin will find you out. Build cities for your little ones and folds for your sheep, and do what has proceeded out of your mouth."

a. If you do this thing: If they do as they said, then they would be blameless before the LORD and before Israel. But if they did not, they would surely be guilty.

b. But if you do not do so, then take note, you have sinned against the LORD; and be sure your sin will find you out: And if they failed to do as they said, they could be sure that your sin will find you out. While it is true that any sin may find us out, the sin specifically spoken of here is the sin of doing nothing!

i. If the tribes of Reuben and Gad did nothing - if they stayed at home while their brothers were battling for life and death to take possession of the Promised Land - then their sin of doing nothing would surely find them out.

ii. Sometimes, doing nothing is a great sin - and it is a sin that will certainly become evident, and will find us out.

3. (25-27) The tribal leaders of Reuben and Gad agree.

And the children of Gad and the children of Reuben spoke to Moses, saying: "Your servants will do as my lord commands. Our little ones, our wives, our flocks, and all our livestock will be there in the cities of Gilead; but your servants will cross over, every man armed for war, before the LORD to battle, just as my lord says."

4. (28-42) The agreement is settled, and cities are given to the tribes settling on the lands east of the Jordan River.

So Moses gave command concerning them to Eleazar the priest, to Joshua the son of Nun, and to the chief fathers of the tribes of the children of Israel. And Moses said to them: "If the children of Gad and the children of Reuben cross over the Jordan with you, every man armed for battle before the LORD, and the land is subdued before you, then you shall give them the land of Gilead as a possession. But if they do not cross over armed with you, they shall have possessions among you in the land of Canaan." Then the children of Gad and the children of Reuben answered, saying: "As the LORD has said to your servants, so we will do. We will cross over armed before the LORD into the land of Canaan, but the possession of our inheritance shall remain with us on this side of the Jordan." So Moses gave to the children of Gad, to the children of Reuben, and to half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, the land with its cities within the borders, the cities of the surrounding country. And the children of Gad built Dibon and Ataroth and Aroer, Atroth and Shophan and Jazer and Jogbehah, Beth Nimrah and Beth Haran, fortified cities, and folds for sheep. And the children of Reuben built Heshbon and Elealeh and Kirjathaim, Nebo and Baal Meon (their names being changed) and Shibmah; and they gave other names to the cities which they built. And the children of Machir the son of Manasseh went to Gilead and took it, and dispossessed the Amorites who were in it. So Moses gave Gilead to Machir the son of Manasseh, and he dwelt in it. Also Jair the son of Manasseh went and took its small towns, and called them Havoth Jair. Then Nobah went and took Kenath and its villages, and he called it Nobah, after his own name.

a. So Moses gave to the children of Gad, to the children of Reuben, and to half the tribe of Manasseh the son of Joseph: Numbers 32:33 introduces another tribe - actually, half the tribe of Manasseh - who were likewise content to settle on the lands east of the Jordan River. So, in total, two and one-half tribes never took possession of land west of the Jordan River.

© 2006 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 32 (Chapter Introduction)

Overview

Num 32:1, The Reubenites and Gadites sue for their inheritance on the east side of Jordan; Num 32:6, Moses reproves them; Num 32:16, They offer him conditions with which he is content; Num 32:33, Moses assigns them the land; Num 32:39, They conquer it.

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 32 (Chapter Introduction)

CHAPTER 32

The Reubenites and Gadites sue for their inheritance on that side Jordan, as being fit for cattle, Num 32:1-5 . Moses reproves them as discouraging the people, and herein following their fathers’ ill example, Num 32:6-15 . They promise to leave their children and cattle there, and go armed before their brethren till Canaan should be subdued, Num 32:16-19 ; on which condition they, together with the half-tribe of Manasseh, obtain their desire, Num 32:20-42 .

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 32 (Chapter Introduction)

(Num 32:1-5) The tribes of Reuben and Gad request an inheritance on the east of Jordan.

(Num 32:6-15) Moses reproves the Reubenites and Gadites.

(Num 32:16-27) They explain their views, Moses consents.

(Num 32:28-42) They take possession of the land to the east of Jordan.

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 32 (Chapter Introduction)

In this chapter we have, I. The humble request of the tribes of Reuben and Gad for an inheritance on that side Jordan where Israel now lay encamped (Num 32:1-5). II. Moses's misinterpretation of their request (Num 32:6-15). III. Their explication of it, and stating it aright (Num 32:16-19). IV. The grant of their petition under the provisos and limitations which they themselves proposed (Num 32:20, 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 32 (Chapter Introduction)

INTRODUCTION TO NUMBERS 32

This chapter relates, how that the tribes of Gad and Reuben requested a settlement in the country of Jazer and Gilead, being fit for the pasturage of their cattle, Num 32:1 at which Moses at first was very much displeased, as being unreasonable, and tending to discourage the rest of the people; and as acting a part like that their fathers had done before them, which brought the wrath of God upon them, so that they all but two perished in the wilderness; and this he suggests would be the case again, if such measures were taken, Num 32:6 upon which they explain themselves, and declare they had no intention of forsaking their brethren, but were willing to leave their children and cattle to the care of divine Providence, and go armed before Israel, until they were brought into, and settled in the land of Canaan; nor did they desire any part or inheritance in it, Num 32:16, this satisfied Moses, and he agreed to it, that the land they requested should be their possession, provided the conditions were fulfilled by them, which they proposed, Num 20:20, and which they again agreed unto, and promised to perform, Num 32:25, wherefore Moses gave orders to Eleazar, Joshua, and the chief fathers of the tribes, to put them in possession of the land of Gilead on those conditions, Num 32:28 and which were again promised that they would observe, Num 32:31, and at the same time Moses made a grant of the kingdoms of Sihon and of Og to the tribes of Reuben and Gad, and to half the tribe of Manasseh, Num 32:33 and the chapter is closed with an account of the cities built or repaired by the children of Gad and Reuben, Num 32:34 and of the cities in Gilead taken and possessed by the children of Machir, and by Jair, who were of the tribe of Manasseh, Num 32:39.