Numbers 10

them to stand stilF also, and there to fix their station where;the cloud stood; which, as soon as the tabernacle was set up again, came down and settled upon it, in its wonted,placc, over the tent of the testimony, (ver. 15.) As long as the cloud abode upon the tabernacle they rested xm the te?tts.] And as long as the cloud rested immoveable, in that new place to which it had conducted them, they •likewise rested in tents round about it. < T5&ON NUMBERS., Though only two be now ordered for present use, it did not hinder their making more hereafter; when both priests and people also were multiplied: see 2 Chron. v. 12. where, in Solomon’s time, there were a hundred and twenty priests sounding with trumpets. And Josephus mentions a vast number more, (lib. viii. Antiq. cap. 2.) Of silver.’] These being sacred trumpets, as Josephus frequently calls them, it was fit they should be made of this pure metal; which gave them also a shriller sound. Of one whole piece shall Ihou make them.] As he did the candlestick, (F/tod. xxv. 31.) which made them the more firm, and apter to give a certain.and distinct sound. That thou mayest use them for the calling of the assembly, and for the journeying of the camps.’] These are the two great uses for which they were designed: unto which some think a third is added, (ver. 9. see there.) It is certain, that in ver. 10. another use of them is assigned.

Numbers 10:1

JjLND the Lord spake unto Moses, saying. This commandment concerning the trumpets, it is very likely, was given before, but not mentioned till now, when there was an occasion for one principal use of them, viz. the removal of their camp, (ver. 11.)

Numbers 10:2

Make thee two trumpets. There were several sorts of trumpets, of different form, among the aucients, as Eustathius shews upon Homer’s Iliad 2. p. 1138. where he mentions six: the second of which was <rrpoyyv\y, turned up round like a ram’s horn; which, he saith, the Egyptians used (it being found out by Osiris) when they called the people to their sacrifices; Xp&vrai & ainj 7r/)6c Svatav koXovvteq tovq oxXouc St’ aiirijc It was called in their language Xvovt). Now in this Moses opposed the Egyptians (which they would do well to take notice of, who make their customs to be of the greatest antiquity); for those which he here ordered to be made were long, such as we use at present. So Josephus tells us, in whom there is a largo description of them, lib. iii. Antiq. cap. 11. where he saith they were a cubit long, and narrow, like a pipe; but wider/as ours are, at the bottom. *

Numbers 10:3

And when they. i.e. The priests, (ver. 8.) Shall blow.] With an equal and continued sound. With them.] With both the trumpets, as appears from ver. 4. All the assembly shall assemble themselves to thee.] By this kind of sound, with both the trumpets, the people understood that the whole congregation was called to meet together. At the door of the tabernacle of the congregatioti.] Which seems to have been the usual place where they assembled; and made their meeting the more solemn, because it was before the Lord.

Numbers 10:4

And if they blow but with one trumpet, then the princes which are heads, &c. If only one trumpet made the sound beforementioned, it was intended to summon only the princes of Israel to attend Moses. Shall gather themselves to thee.] At the door of the tabernacle of the congregation, as was said before.

Numbers 10:5

When ye blow an alarm. When they did not simply blow with a long, even, and plain blast; but with an interrupted, and a broken or trembling sound: which had, as the Jews say, a plain note before, and after that a quavering. We generally explain it by a tara-tan-tara: but that word (as Dr. Lightfoot observes) signifies a blast, which put the quavering sound before and after, and the plain note in the midst; which is contrary to the Jewish description of it. (See Temple Service, chap. 7. sect. 2.) Hottingcr makes no other distinction between the foregoing sound, (ver. 3.) called tekiah, and this called teruah; but that the former w r as equal, and this was quick and concise, (Analect. Dissert, iii. p. 152.) Tlten the camps that lie on the east parts shall go forward.] viz. If this alarm was blown only once, (as appears from ver. 0.) then the hosts that were under the standard of Judah began to march: (sec chap. ii. 3.) Ver. G. WJten ye blow an alarm the second time, &c] Having ceased for awhile, if the alarm was blown again, then those tribes which were under the standard of Reuben (chap. ii. ver. 10, 11, &c.) began to move, who lay on the south side. They shall bloio an alarm for their journeys.] That is, they shall blow a third and fourth alarm, for the moving of the other two standards. So the LXX. rightly explain it, in so many words at length; Ye shall biota an alarm the third time, and the camps that lie towards the sea (i. e. on the west side) shall take their journey f and ye shall blow the fourth alarm, and they that die towards the north, &c. In what order the camp of the Levitcs moved, is related afterward, ver. 17. 21.

Numbers 10:7

And when the congregation is to be gathered together, you shall blow, but you shall not sound an alarm. Here is a manifest distinction between plain blowing and sounding an alarm; which were for different purposes, and accordingly to be used, (ver. 3. 5.)

Numbers 10:8

And the sons of Aaron the priests shall blow with the trumpets. None else were permitted to use them, either. for calling the assembly together, or for their march, or at their feasts: because God would have the greater regard paid to the sound which was made by his ministers; as if he himself called upon them to attend his summons. And they shall be to you for an ordinance for ever throtighout your generations.] These trumpets shall be used by you; not only while you stay in the wilderness, but in future ages, as long as you are a nation.

Numbers 10:9

And if you go to war in your land against tM enemy that oppresseth you, &e. This is thought to be a’ third use of the trumpets; when they were going to give battle to their enemies. Which may be confirmed from" chap. xxxi. G. and from 2 Chron; xiii. 12. But this dotfr not exclude another meaning; which is, that they called the people together to fast and pray to God before they went out to battle. For it is certain that a fast was proclaimed by blowing of the trumpet; (Joel ii. 15, &c.) Which justifies what Maimonides saith in Taanioth, cap. 1. that they blow with the trumpet, not only when they were in danger from their enemies; but in all other distresses, by famine, or pestilence, &c. For he makes this blowing with the trumpets in this place, to be the same with that precept, PsaL 1. 14. " Call upon me in the day of trouble," (More Nevoch. par. iii. cap. 36.) The only objection that I can find against this exposition (which is very ancient) is, that Moses speaks here of blotving an alarm with the’ trumpets; which was not used (ver. 7.) for calling the assembly together, but for the motion of the camps, (ver. 5.) Yet one cannot conceive how they should be gathered toge?’ ther to make an army to fight with their enemies, but by some sort of sound with the trumpet, (see Judg. iii. 27. vi." 34.) and being met, it is highly probable they called upon God by prayer and fasting for good success; as the latter part of this verse intimates. Besides, these silver trumpets seem to have been used only at the sanctuary; and other trumpets were used when they went to war. For at the siege of Jericho, the priests blew with horns, not with these silver trumpets. Therefore, they may well be thought here to have called them to the sanctuary to pray to God before they went to war; and that by blowing an alarm, whereby they understood the meaning of the summons. And if we may believe the Jews, they used, when the temple was built, to blow an alarm every morning at the opening of the gates of it; particularly at the opening of the east gate, called the gate of. Nieanor.(as Dr. Lightfoot observes in the place abovenamed); for which, though there was no express command, yet it was grounded on this reason, that the Levites, who were God’s host, as they arc often called in this book, (chap., iv. 3, &c. viii. 24.) might bo awakened to come and attend their service in the house oi God.

Numbers 10:14

In the first place went the standard of the children of Judah, &c. By.this it appears, that the foregoing words, concerning their removal according to the commandment of the Lord, relate to the order of their march, as well as to the way they went. Sec, concerning those that marched under his standard, and their commanders (which are here mentioned, and in the two next yerses), chap. ii.

Numbers 10:17

And the tabernacle was taken down. By the Levites, (chap. i. 51.) who went about this work as soon as the cloud went up from the tabernacle; while the three tribes under the standard of Judah were setting themselves to move. And the sons of Gershon and the sons of Merari set forward.] They immediately followed the three tribes, which encamped on* the east of it, under the standard of Judah. Bearing the tabernacle.’] Such parts of it, as were committed to each of their charge, (see chap. iv. 24, &c. 31, &c.)

Numbers 10:18

And the standard of the camp of Reuben set forward, according to their armies, &c. Of this and the two following verses, sec chap. ii. 10. 12. 14.

Numbers 10:19

And when the cloud tarried long upon the tabermaclemany days. As it sometimes did: for Maimonidcs reckons that they stayed eighteen years in one place. TJien the children of Israel kept the charge of the Lord.] This phrase is used here something differently from the sense it hath chap. iii. 25. 28, Sec. signifying their obedience to God in fixing their abode there where the cloud rested till it moved again, though it rested never so long. And journeyed not.] This is the explication of the foregoing words, they kept the charge of the Lord; not daring to stir without the conduct of God, though sometimes they stayed so long in a place, that, no doubt, it was very irksome to those w r ho were very desirous, if not" impatient, to be in the land of promise. This is an instance of some regard -they had to the Divine Majesty; though they did not fear and reverence him so much as they ought to have done; which* appeared by their frequent mutinies and disobedience, mentioned in the following story.

Numbers 10:20

And so it was, when the cloud was a few days upon the tabernacle, according to the commandment, &c. If they had a desire to rest awhile longer in some station which was very convenient for them; yet, upon the motion 4>f tho cloud, they took down their tents and moved also.

Numbers 10:21

And so it was, when the cloud abode from even nnto the morning, and the cloud was taken up in the morning, then they journeyed. That is, if it did not stay a whole day in a place, but settling, in the even upon the tabernacle, it was taken up again the next morning; yet they followed its motion. This is a great instance of their obc- •dienec in this particular: for, having rested but one night, they might be weary, and very unwilling to take down their tents’arid the tabernacle, and travel again the next morning. WJiether it was by day or by night that the cloud was iakenup, they journeyed.] This is a further instance of their being perfectly guided by God in this matter; that, though they were at rest in their beds, yet, if notice was given of tlic motion of the cloud, they rose up and went after it. For they were sensible their safety depended upon the protection and guidance of this cloud. And the Kohathites set forward, bearing the sanctuary.] That is, the ark, the holy table, the candlestick, &c. and other things belonging to the sanctuary, (chap. iv. 15,16, &c.) which the Kohathites carried in the middle of the four camps, for their greater security. * •. And the other.] i. e. The Gershonites and the Meraritcs beforcmentioned, (ver. 17.) Did set up the tabernacle against they ame.] When the cloud rested, the two foregoing camps under the standards of Judah and Reuben rested also; and settled themselves in their tents: which while they were doing, the Gershonites and Merarites (who marched between them) set up the tabernacle, that it might be ready to receive the ark, and the other holy things, which followed immediately, under the care of the Kohathites. This shews the excellent order wherein they always moved; not only without any tumult or confusion, but with such a discipline, as signified they were under the conduct of a most skilful leader. *

Numbers 10:22

Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, &c. These words may seem superfluous (saith Maimonidcs, par. iii. More Nevochim, cap. 50.) unto those who do not consider the intention of Moses in this relation; which was, to confute the conceit of profane people, who imagined the reason of the Israelites staying so long in the wilderness was, because they lost their way. For the Arabians, he saith, in his days, still called the wilderness, in which they travelled, the wandering desert; fancying the Israelites here bewildered (as we speak), and could not find their way ont; but wandered like men in the dark, backward and forward; not knowing which way to turn themselves: therefore the Scripture punctually shews, that all their removals (which were irregular), and the time they rested, in anyplace (wliicli was rery unequal, being sometimes for eighteen years, some only for one day, or ono night), were all ordered by a special direction of God. For which cause all the circumstances of their motion are recited so particularly by Moses. Which shews, also, that the way from Horeb to Kadesh-barnea (on tho borders of the land of Canaan) was a plain, known, and beaten road, of about eleven days’ journey; which it was not easy for them to miss. And therefore the cause of their going about, and x>f their -staying forty years in the wilderness, is that which 3Ioses relates. And the standard of the children of Ephraim set forward according to their armies.] After the Kohathites followed three other tribes, who were under this standard: sec chap. ii. 18. 20. 22. 24. where all that was needful hath been said of the two following verses.

Numbers 10:23

At the commandment of the Lord they rested in the tents, &c. This is the usual recapitulation of w T hat goes before; (see chap. ii. 34. iv. 49. vi. 21.) and here was the more necessary, because it gives an account of a most material thing, their long stay in the desert, through which God thought fit to lead them, (Exod. xiii. 17, 18.) They kept the cliarge of the Lord.] Moved or rested according to the direction which God gave them. At the commandment of the Lord.] See ver. 18. By the hand of Moses.] By his ministry, who told them they were to be guided in their motions by the cloud. And therefore they expected no other commandment but that; the Lord being in that cloud, and telling them by its motion or rest what they should do. And when it did move, no question, it was so leisurely, as that they, their children, and cattle might follow it with ease, and be able to take their necessary refreshment. It is observable, that in all these verses 18. 20. 23. where itis said they journeyed or rested alpi (at themouth), which we well translate at the commandment of the Lord, Onkelos renders it at the mouth (or commandment) of the Word of the Lord: which Word he takes to have given to Moses all the commandments he received; for so he translates those words, Exod. xxv. 22. " And there will I meet thee by these; and I will prepare (or appoint) my Word to thee there;" to deliver, that is, the Divine oracles and answers to him.

Numbers 10:25

And the standard of the children of Dan setforward,%Lc. See concerning him, and those mentioned in the two next verses, chap. ii. 25. 27. 29. Which was the rere-ward of all the camps throughout their hosts.] The Hebrew word measseph (which we translate was the rere-ward), comes from a word, which every where signifies to gather together, or collect. And therefore is here to be so understood; and the whole sentence thus rendered: Then set forward the standard of the camp of Dan, gathering to it all the camps, throughout their hosts: or, according to their armies, as we here translate the last’part of these Ayords, (ver. 14. 18. 22.) So Forsterus translates it; the meaning being, that all the rest of the people, wtio were pot a part of the four beforcmentioned camps, all under twenty years old (who were not able to go forth to war), together with the mixed multitude that came with them out of Egypt, (Exod. xii. 38.) and all the unclean pervol. I. sons, who were shut out of the camp, (chap, v.. 2.) came after this hindermost standard of the children of Dan. -

Numbers 10:28

Thus were the journey ings of the childreti of Israel, &c. In this order they marched, when they removed from one station to another.

Numbers 10:29

And Moses said unto Hobab. His wife’s brother, as Theodoret understands it. Hie son of Raguel the Midianite.] The son of Jethro, priest of Midian; for Raguel and he are thought by many* to be the same person; (Exod. ii. 18. iii. l.)or one was “the, father, and the other the son, and Hobab was the grandson of Raguel. Moses 9 father-in-law.] These words may either refer to Raguel, who is supposed to be Jethro; and then it is rightly translated father-in-law: or they may as well refer to Hobab, and be translated brother-in-law; for so the Hebrew word choten sometimes signifies, a very near kinsman. It cannot, without great straining, be otherwise expounded in Judges i. 1G. and iv. 11. After Jethro, therefore, was gone back to his own country, (Exod. xviii. 27.) Hobab, his son, stayed still with his sister Zipporah, and accompanied Moses all the time he stayed near Sinai, which was not far from Midian, whither he thought to return, now the Israelites were marching away from that neighbourhood; but Moses was desirous to have his company further, even to the land of promise. We are journeying unto the place of which the Lord said, I will give it you.] i. e. To the land of Canaan; for thither God intended to have brought them, shortly after this re? moval; as appears from Deut. i. G, 7. Come thou with us, and we will do thee good.] See ver. 32. For the Lord hath spoken good concerning Israel.] Promised to bestow a noble country upon us for our inheritance.

Numbers 10:30

And he said, I will not go. This was his present resolution/till Moses had further persuaded him. But I will depart to my own land.] Which he was loath to leave, merely in hope of what the Israelites had not yet in possession. And to my kindred.] With whom all men love to live and die.

Numbers 10:31

And he said. i. e. Moses replied.; Leave us not I pray thee.] Do not persist in that resolution, but be persuaded to go along with us. Forasmuch as thou knowest how we are to encamp in the wilderness.] He being a borderer upon this wilderness, was well acquainted with every part of ft, and the better able to advise them how to secure their camp (for the cloud only served to direct them where it should be pitched), and defend themselves from the people, on all sides, that might be injurious to them; which made Moses so earnest with him to stay with them, while they had such need of his assistance. And thou mayest be to us instead of eyes.] To give them advice and counsel in any difficulty they might meet withal in the places where they stayed; or to direct them how to provide themselves with such things as they wanted: for hey having lived long thereabouts, could not but understand the neighbouring countries. The LXX. understand this passage, as if he desired him to continue to be what he had been hitherto in the wilderness (viz. a good adviser, like his father Jethro), assuring him, they would look upon him as an elder; that is, have him in great honour. 3Y

Numbers 10:32

And it shall be, if thou go with us.) Not only stay with us, while wc arc here in the wilderness, but go along with us into Canaan. Yea, it shall be,) Depend upon it. That what goodness the Lord shall do unto us, the same will we do unto thee.) Give thee some part of the possession which God shall bestow upon us. Accordingly it appears, that, as Moses prevailed with him to accompany them, so he and his posterity were settled among the Israelites, Judges i. 1G. and iv. 11. (where either he or his father is called the Kenitc), who lived in tents, not in houses, after the manner of their forefathers in Midian.

Numbers 10:33

And they departed from the mount of the Lord.) viz. Horeb, in the wilderness of Sinai, where they had stayed a long time, (Deut. i. 6.) Tliree days’ journey.) They travelled three days before tho cloud settled again upon the tabernacle; though it stood still sometimes (but did not descend) to give them time for necessary refreshment, and for sleep. (Sec chap. xiJL) And the ark of the covenant of the Lord went before them in the three days’ journey.) It is said, ver. 21. that the sanctuary was carried between the two first standards, and the two last; i. e. in the midst of the camp, as w r e expressly read, chap. ii. 17. which Abarbinel thinks is to be understood of all their journeys, but only this; That was the constant order of their march; first went the standard of Judah; next that of Reuben: after this, the tabernacle of the congregation; then followed the standard of Ephraim; and last of all, that of Dan. But now, in their first removal, God did them the honour to appoint the ark to go before them, in the front of -all -the camps; as he did when they passed over Jordan; (Joshua iii. 6.) that is, in their first and last journeys this extraordinary favour was shewn them; but in all the rest tho ark went in the midst of them. And thus Aben Ezra upon this place: " This first removal was not like the rest of their removals.” But I see no good ground for this exposition. The plain meaning seems to be, that the Lord, as their king and governor, led them by the cloud, which was always over the ark; just as a general leads his army, though he be not in the front of it, but in the midst, from whence he issues out his orders. To search out a resting-place for them.) There was “no need of inquiry after a fitting station for them; but he speaks after the manner of generals, who send officers before them, to take up the most convenient quarters for their army. (See Deut. i. 33.)

Numbers 10:34

And the cloud of tlie Lord was upon them by day, when they went out of the camp.) It seems this removal of their camp from Sinai was in the day-time; (as sometimes they removed in the night, chap. ix. 21.) and the cloud being taken up from off the tabernacle, so moved over the ark, as to overspread them all by day, as the pillar of fire was over them by night, to give them assurance of the Divine protection. (See note upon Exod. xiii. 21. and Psal. cv. 39.)

Numbers 10:35

And when the ark set forward.) There being the letter nun turned the wrong way in the Hebrew word for set forward; as there is in the word for complained, in the first verse of the next chapter; the Jewish doctors fancy it denotes here God’s gracious converting his face towards them, at the prayer of Moses; and, in the following story, the people’s aversion to God, and ungrateful turning away their hearts from him. Moses said.) It, was his custom to pray in this manner upon such occasions; as R. Levi ben Gcrsom expounds it. Rise up.) This is an expression (saith Abarbinel) like that in Isa. xxxiii.10. " Now will I rise, saith the Lord, and will be exalted,” &c. where his taking vengeance upon his enemies is called his rising; according] to Job xxxi. 14. “What shall I do, when God riseth up,” &c. The next words, " Let thine enemies be scattered," &c. justify this sense. Lord.) It seems very strange to me, that any should allege this place as a proof that the ark is called Jehovah; when the prayer of Moses is so plainly directed to the Lord himself (who was there in a glorious symbol of his presence), and not to the ark; considering also, that, in other places where this very form of speech is used, the Lord and the ark are most manifestly distinguished the one from the other, (see 2 Chron. vi. 41. andPsal. exxxii. 8.) And yet an anonymous anti-trinitarian writer (confuted by Joseph de Voisin fifty years ago), observing that the Chaldee here, instead of the Lord, hath the Word of the Lord,’ is so absurd, as to say, that the ark is called the Word; because God, (saith he, p. 234.) " ante illamresponsa vel oracula sua dabat," &c. before the ark gave his answers or oracles, when the priest, in dubious matters, con* suited the mouth of the Lord: which exposition carries its own confutation in it; for, if the high-priest consulted the mouth of the Lord (as he speaks), then, by the Word which gave the answer, must be meant the Lord himself; to whom Moses here directs his prayer, as the Jerusalem Targum excellently paraphrases this verse; " And it came to pass, when the ark was taken up, that Moses lifted up his hands in prayer, and said, Rise now, O Word of the Lord, in the strength of thy power, and scatter the enemies of thy people," &c. And let thine enemies be scattered.) ^This is a prayer, that God would put all thoso to flight (as he had done the Amalekites, Exod. xvii.) who opposed their passage to the promised land: as, after they came thither, they used this prayer, (Psal. lxviii. 1.) for his aid against all those who sought to dispossess’them of it. And let them that hate thee jlee before thee.) This is a repetition of the same prayer, as is usual; for thine enemies, and those that hate thee, signify the very same, (Psal. xxi. 8. Dan. iv. 19. Luke i. 71.)

Numbers 10:36

And when it rested.) As it did wheresoever the cloud stayed, and moved no further. He said.) He prayed again. So the Jerusalem Targum understands both this and the former verse, " Moses lifted up his hand in prayer, and said," &c. And Jonathan Uzielides, " Moses stood in prayer, and begged mercy of God, saying," &c. Return, O Lord, unto the many thousands of Israel.) Which Onkelos thus paraphrases, Come again, and dwell with thy glory in the midst of us. And so he did; the cloud, wherein the Divine Majesty resided, settling upon the tabernacle, over the ark of the testimony, as soon as it was again pitched. Others translate it, Give rest, O Lord (which the Hebrew words will bear); secure us, that is,.ih peace against the incursions of our enemies, and all other dangers. R. Levi benGersom expounds it, Bring back