Numbers · Chapter 10

V. 2. Two trumpets-For Aaron’s two sons: though afterwards the number of the trumpets was much increased, as the number of the priests also was. These trumpets were ordained, both for signification of the great duty of ministers, to preach the word; and for use, as here follows.

Verse 2. Make thee two trumpets of silver] The necessity of such instruments will at once appear, when the amazing extent of this numerous army is considered; and how even the sound of two trumpets could reach them all is difficult to conceive; but we may suppose that, when they were sounded, the motion of those that were within reach of that sound taught the others in succession what they should do.

As the trumpets were to be blown by the priests only, the sons of Aaron, there were only two, because there were only two such persons to use them at this time, Eleazar and Ithamar. In the time of Joshua there were seven trumpets used by the priests, but these were made, according to our text, of rams’ horns, Joshua 6:4. In the time of Solomon, when the priests had greatly increased, there were 120 priests sounding with trumpets, 2 Chronicles 5:12.

Josephus intimates that one of these trumpets was always used to call the nobles together, the other to assemble the people; see Numbers 9:4. It is possible that these trumpets were made of different lengths and wideness, and consequently they would emit different tones. Thus the sound itself would at once show which was the summons for the congregation, and which for the princes only. These trumpets were allowed to be emblematical of the sound of the Gospel, and in this reference they appear to be frequently used. Of the fate of the trumpets of the sanctuary, See Clarke’s note on “Exodus 25:31”.

Verse 2. Two trumpets — For Aaron’s two sons; though afterward the number of the trumpets was much increased, as the number of the priests also was. These trumpets were ordained, both to signify the great duty of ministers, to preach the word, and for use, as here follows.

Verse 2. Two trumpets, for the two sons of Aaron. We also read that one hundred and twenty priests had each of them a trumpet. 2 Chronicles 5:12.

2. Trumpets of silver — There is no hint here of their form, but it is believed that the straight trumpets on the Arch of Titus at Rome are the exact representation of the priests’ signal trumpets. See Numbers 4:9, wood-cut. None but straight trumpets are found on the old Egyptian monuments. Of a whole piece — “Of beaten work.” — Keil and R.V. “Turned, rounded, or carved work.” — Furst. It is supposed that the number was limited to two because there were but two sons of Aaron who were to use them.

3. When they shall blow with them — That is, with both. All the assembly — They were to send representatives to the door of the tabernacle who would constitute a larger assembly than that of the princes. The gathering of more than 600,000, the enrolled army of Israel, at the narrow space in front of the tabernacle is not demanded by these words. See notes on Numbers 1:18; 14:2, 7.

4. Heads of the thousands — Numbers 1:16, note.

Verse 5. When ye blow an alarm] תרועה teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.

5. An alarm — The same Hebrew word designates the loud clang of the trumpet announcing the new year or the jubilee. Leviticus 25:9. The order of march has been already fixed in chap. 2. We are left to infer that a third and a fourth alarm were sounded for the camps on the west and north of the tabernacle to move, preceded by the Levites.

V. 6. For their journeys-As a sign for them to march forward, and consequently for the rest to follow them.

Verse 6. When ye blow an alarm the second time] A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case, than that a single alarm served for each, with a small interval between them. The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint: Kai salpieite shmasian trithn, kai exarousin ai parembolai ai paremballousai para qalassan\ kai salpieite shmasian tetarthn, kai exarousin ai parembolai ai

paremballousai prov borran. “And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or signal, the camps on the north shall march.” This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are there any various readings in the collections of Kennicott and Deuteronomy Rossi, which countenance the addition in the above versions. Houbigant thinks this addition so evidently necessary, that he has inserted the Latin in his text, and in a note supplied the Hebrew words, and thinks that these words were originally in the Hebrew text, but happened to be omitted in consequence of so many similar words occurring so often in the same verse, which might dazzle and deceive the eye of a transcriber.

Verse 6. For their journeys — As a sign for them to march forward, and consequently for the rest to follow them.

7. Ye shall blow — By this is meant that the stream of sound should be articulated, or broken into sharp, short tones, instead of the long and equable blast which Dr. A. Clarke identifies with the Roman taratantara, or clarion sound. Possibly Paul may allude to this distinction in 1 Corinthians 14:8.

8. The priests, shall blow — And they alone, in the giving of the signals in this statute, and they were to preserve these trumpets and use them in all future generations in the manner described by this law.

V. 9. Ye shall be saved-If you use this ordinance of God with trust and dependance upon God for help.

Verse 9. If ye go to war] These trumpets shall be sounded for the purpose of collecting the people together, to deliberate about the war, and to implore the protection of God against their enemies.

Ye shall be remembered before the Lord] When ye decamp, encamp, make war, and hold religious festivals, according to his appointment, which appointment shall be signified to you by the priests, who at the command of God, for such purposes, shall blow the trumpets, then ye may expect both the presence and blessing of Jehovah in all that ye undertake.

Verse 9. Ye shall be saved — If you use this ordinance of God with trust and dependance upon God for help.

9. If ye go to war — The most virtuous and God-fearing nation may in defense of its life be compelled to engage in war. Until the conquest of the Canaanites Israel was commanded to wage an offensive war. And ye shall be remembered — “The blast of these trumpets,” says Keil, “was to call Israel to remembrance before Jehovah in time of war and on their feast days.” This anthropomorphic conception of Jehovah would be avoided by saying that Israel, in obeying this law, would be remembered or favored by him. We have intimation elsewhere that the divine regards were bestowed on moral and spiritual conditions accompanying the trumpet alarms. See Joel 1:14; 2:1-16.

V. 10. In the days of your gladness-Days appointed for rejoicing and thanksgiving to God for former mercies, or deliverances. Your solemn days-Your stated festivals. For a memorial-That God may remember you for good to accept and bless you. God then takes pleasure in our religious exercises, when we take pleasure in them. Holy work should be done with holy joy.

Verse 10. In the day of your gladness] On every festival the people shall be collected by the same means.

Verse 10. In the day of your gladness — Days appointed for rejoicing and thanksgiving to God for former mercies or deliverances. Your solemn days — Your stated festivals. For a memorial — That God may remember you for good to accept and bless you. God then takes pleasure in our religious exercises, when we take pleasure in them. Holy work should be done with holy joy.

Ver. 10. Ye shall blow with the trumpets. The first day of every month was a feast. The neomania was observed by the heathen. Vide Macrob. Saturn. 1:16. They acknowledged the goodness of God in the appointed months of the harvest.

10. Gladness was the fourth occasion for the use of these sacred implements. Such occasions were the dedication of the first temple, (2 Chronicles 5:12, 13,) the laying the foundation of the second, (Ezra 3:10, 11,) and the dedication of the new wall of Jerusalem. Nehemiah 12:27, 35. Solemn days — Annual fasts and feasts. R.V., “Set feasts.” See Leviticus xvi and 23. In the beginnings of your months — Jehovah afterward ordered David and the prophets to add other instruments in the new moon feasts, such as harps, psalteries, cymbals; timbrels, and flutes. 2 Chronicles 7:6; 1 Chronicles 16:5, 6; Psalm 150:3. Peace offerings, being joyful feasts, are very properly “accompanied with the sound of the trumpet as a symbol of holy hilarity.” — Bush. A memorial — See Leviticus 2:2, note. I am the Lord — The name of JEHOVAH is a sufficient sanction to this statute. They who deem this matter too small to be worthy of minute mention by the Creator of all things should consider that his greatness is enhanced by his ability and willingness alike to direct the atom in the air and the solar system sweeping through space. Nothing is a trifle which relates to the proper celebration of divine worship. CONCLUDING NOTE.

The following are the condensed reflections of Dr. Ridgaway on leaving Mount Sinai: “But as we rode slowly off, the full importance of the transaction which had here taken place more than three thousand years before, when the world was yet in comparative infancy, began to open out and to bind me to the place with a strange spell. Israel sojourned here eleven months, and did any eleven months ever compress in them more influences? Hitherto Israel had been but as a child walking under the guidance of patriarchs, who, as fathers, led him in absolute though fitful simplicity; now grown to youth, he was put under distinct organic law, and was henceforth a nation, with his face toward a future the unfolding of which should be seen in all lands and in all times. The work accomplished by Moses and the people in this short year, regarded merely in its details, is remarkable for its extent and variety. All the while that he was reducing the crude mass to order, ruling them either personally or through elders, he received from Jehovah, and in some extent applied, the law which is distinguished by his name, comprising statutes moral, civil, criminal, judicial, constitutional, ecclesiastical, and ceremonial.” PART SECOND.

THE MARCH.

Numbers 10, 11-14. — [Time, about three months.]

Verse 11. The twentieth day of the second month] The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days; compare Exodus 19:1 with this verse. They now received the order of God to decamp, and proceed towards the promised land; and therefore the Samaritan introduces at this place the words which we find in Deuteronomy 1:6-8: “The Lord our God spake unto us in Horeb, saying: Ye have dwelt long enough in this mount, turn and take your journey,” &c.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

V. 12. Paran-From which they travelled to other places, and then returned into it again, Numbers 12:16.

Verse 12. The cloud rested in the wilderness of Paran.] This was three days’ journey from the wilderness of Sinai, (see Numbers 10:33,) and the people had three stations; the first at Kibroth-hattaavah, the second at Hazeroth, Numbers 11:35, and the third in the wilderness of Paran, see Numbers 12:16. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a direct or retrograde position from the place previously mentioned.

Verse 12. Paran — From which they travelled to other places, and then returned into it again, Numbers 12:16.

Ver. 12. The wilderness of Paran extends eleven days journey, and limits the borders of ancient Edom on the south.

12. The wilderness of Paran — Paran literally signifies a region abounding in caverns. It corresponds in general outline with the desert Et-Tih, a wide stretch of hilly limestone region elsewhere known as “the Desert,” lying north of the Sinaitic triangle, its southern boundary not being a straight line running east and west, but a concave crescent of mountains about one hundred and twenty miles long. The surface of this extensive desert is a chalky formation covered with coarse gravel, mixed with black flint and drifting sand, dipping southward. See Genesis 21:21, note; Exodus 15:22-27, introductory note. The Paran proper, or definite spot to which the name is applied, (Deuteronomy 1:1,) is by Prof. Palmer and other eminent geographers identified with Wady Feiran, closely resembling it in sound.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

Verse 14. The standard-of Judah] See this order of marching explained at large on Numbers 2:1-31. The following is the order in which this vast company proceeded in their march:—

JUDAH

Issachar

Zebulun

Gershonites, and

Merarites carrying the tabernacle.

REUBEN

Simeon

Gad

The Kohathites with the sanctuary.

EPHRAIM

Manasseh

Benjamin

DAN

Asher

Naphtali.

14. In the first place — The following is the order in which the tribes marched:

FIRST DIVISION.

Judah,

Issachar,

Zebulun,

Gershonites and Merarites

bearing the Tabernacle.

SECOND DIVISION.

Reuben,

Simeon,

Gad,

Kohathites with the Sanctuary.

THIRD DIVISION.

Ephraim,

Manasseh,

Benjamin.

FOURTH DIVISION.

Dan,

Ashur,

Naphtali.

For military reasons the advance and rear guards were stronger than the centre. See Numbers 2:4, note. Standard — See Numbers 1:52, note. Nahshon — See Numbers 1:1-15, note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5, cut) it will be seen that the bearers of the various parts of the tabernacle wheeled into the column after the entire eastern division of the camp had moved. The bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after the removal of the tabernacle till the entire southern side of the camp was in line, when they also marched. This arrangement afforded ample protection to the body of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time for the reception of its furniture against the Kohathites came, that is, by the time when they should arrive. For the place of the ark on the march see verse 33, note. This fixed order, rigidly adhered to, was necessary not only for military reasons, but to prevent the host from becoming a confused mob.

Ver. 18. The standard. See Numbers 2:2.

17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5, cut) it will be seen that the bearers of the various parts of the tabernacle wheeled into the column after the entire eastern division of the camp had moved. The bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after the removal of the tabernacle till the entire southern side of the camp was in line, when they also marched. This arrangement afforded ample protection to the body of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time for the reception of its furniture against the Kohathites came, that is, by the time when they should arrive. For the place of the ark on the march see verse 33, note. This fixed order, rigidly adhered to, was necessary not only for military reasons, but to prevent the host from becoming a confused mob.

17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5, cut) it will be seen that the bearers of the various parts of the tabernacle wheeled into the column after the entire eastern division of the camp had moved. The bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after the removal of the tabernacle till the entire southern side of the camp was in line, when they also marched. This arrangement afforded ample protection to the body of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time for the reception of its furniture against the Kohathites came, that is, by the time when they should arrive. For the place of the ark on the march see verse 33, note. This fixed order, rigidly adhered to, was necessary not only for military reasons, but to prevent the host from becoming a confused mob.

17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5, cut) it will be seen that the bearers of the various parts of the tabernacle wheeled into the column after the entire eastern division of the camp had moved. The bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after the removal of the tabernacle till the entire southern side of the camp was in line, when they also marched. This arrangement afforded ample protection to the body of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time for the reception of its furniture against the Kohathites came, that is, by the time when they should arrive. For the place of the ark on the march see verse 33, note. This fixed order, rigidly adhered to, was necessary not only for military reasons, but to prevent the host from becoming a confused mob.

V. 21. The others-The Gershonites, and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.

Verse 21. The others — The Gershonites and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.

17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5, cut) it will be seen that the bearers of the various parts of the tabernacle wheeled into the column after the entire eastern division of the camp had moved. The bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after the removal of the tabernacle till the entire southern side of the camp was in line, when they also marched. This arrangement afforded ample protection to the body of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time for the reception of its furniture against the Kohathites came, that is, by the time when they should arrive. For the place of the ark on the march see verse 33, note. This fixed order, rigidly adhered to, was necessary not only for military reasons, but to prevent the host from becoming a confused mob.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

25. The rearward of all the camps — Literally, the gatherer. The division on the north side of the camp, under the lead of the tribe of Dan, was to pick up all the stragglers and the feeble ones, and to close up the rear. See Joshua 6:9, note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

THE BEGINNING OF THE MARCH FROM SINAI, 11-28.

The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8, “Ye have dwelt long enough in this mount; turn and take your journey,” etc. The purpose of the Sinaitic sojourn had been accomplished. The decalogue had been given, the tabernacle built, the sacrificial system perfected, the priesthood established in the family of Aaron, the tribe of Levi substituted for the firstborn as the custodians of the tabernacle, Israel had been numbered and marshalled into an orderly encampment under appropriate banners, and the silver trumpets by which signals could be given had been made. All things were ready for the cloud to arise and move majestically northward toward the land of promise, about 175 miles distant. The immediate destination of Israel was “the wilderness of Paran,” a name long known. Genesis 14:6; 21:21. It is still called the “Desert of the Wandering.” It is a limestone plateau of irregular surface, hard, and covered in many places with a carpet of small flints so worn and polished as to resemble black glass. In the spring there is a scanty herbage even here, while in the ravines there is always sufficient for camels, and some ground available for cultivation.

11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn at Sinai had continued eleven months and twenty days. The ability of that region to afford sustenance to so vast a concourse for so long a time has been doubted. Manna for man, and water for man and beast were supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer: “Although the general aspect of the country is one of sheer desolation and barrenness, it must not be supposed that there is no fertility there. There are no rivers, yet many a pleasant little rivulet fringed with verdure may be met with here and there, especially in the romantic glens of the granite district. At Wadies Nasb and Gharandel are perennial, though not continuous, streams and large tracts of vegetation. At that part of Wady Feiran where the valley contracts in breadth, and concentrates the moisture, we find the most considerable oasis in the peninsula, and behind the little seaport of Tor there exists a large and magnificent grove of date-palms.” The Sinai Survey Expedition found remaining to this day many gardens and olive-groves, some cultivated by the monks, and others left in neglect. They report that “even the barest and most stony hillside is seldom entirely destitute of vegetation.” It is probable that the country was more fertile in the time of the Exodus than it is now, since there are scriptural evidences of abundant rain during the passage of the Israelites found in Psalm 68:7-9; 77:17, where the allusion is evidently to Sinai. “There are abundant vestiges of large colonies of Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many parts of the peninsula. These must have destroyed many miles of forest in order to procure fuel; nay, more, the children of Israel could not have passed through without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory note.

V. 29. Raguel-Called also Reuel, Exodus 2:18, who seems to be the same with Jethro; it being usual in scripture for one person to have two or three names. And therefore this Hobab is not Jethro, but his son, which may seem more probable, because Jethro was old and unfit to travel, and desirous, as may well be thought, to die in his own country, whither he returned, Exodus 18:27, but Hobab was young and fitter for these journeys, and therefore entreated by Moses to stay and bear them company.

Verse 29. Moses said unto Hobab] For a circumstantial account of this person see the notes on Exodus 2:15, 16, 18; 3:1; 4:20, 24; and for the transaction recorded here, and which is probably out of its place, see Exodus 18:5, where the subject is discussed at large. We are journeying] God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest which he has appointed us, trusting in his promise, guided by his presence, and supported by his power. Come thou with us, and we will do thee good. Those who wish to enjoy the heavenly inheritance must walk in the way towards it, and associate with the people who are going in that way. True religion is ever benevolent. They who know most of the goodness of God are the most forward to invite others to partake of that goodness. That religion which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way.

The Lord hath spoken good concerning Israel.] The name Israel is taken in a general sense to signify the followers of God, and to them all the promises in the Bible are made. God has spoken good of them, and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connections in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel’s benedictions.

Verse 29. Raguel — Called also Reul, Exodus 2:18, who seems to be the same with Jethro; it being usual in Scripture for one person to have two or three names. And therefore this Hobab is not Jethro, but his son, which may seem more probable, because Jethro was old and unfit to travel, and desirous, as may well be thought, to die in his own country, whither he returned, Exodus 18:27; but Hobab was young, and fitter for these journeys, and therefore entreated by Moses to stay and bear them company.

Ver. 29. Hobab. His visit to Moses is related, Exodus 18. Whether he had staid a year in the camp to learn the ways of the Lord, or whether, as is more probable, he had made another visit on the removal of the camp, is uncertain. His country however was not far distant, for it is allowed that Moses was at Horeb when the Lord called him to emancipate the people; and his flock could not be far off. When Jethro, here called Hobab, first came to the camp, they had not reached Sinai. Reuel, mentioned in Exodus 2:18, is supposed to be the father of Hobab. This good man might die while Israel was in the desert; if not, both he and his family, on farther consideration, accepted the invitation. Judges 1:16. They are called Rechabites, Jeremiah 35. and Essenes.

HOBAB INVITED BY MOSES, 29-32.

Though this interview is placed between the setting out and the march itself, as subordinate to the main events, it preceded the departure in the order of time.

29. Hobab — See concluding note to Exodus chap. 2. Raguel — This is an unfortunate translation of Reuel. Both forms have only one corresponding word in the Hebrew. Father-in-law — Any relation by marriage, like the Greek gambrov. “The identity of Jethro and Hobab may be regarded as possible, but by no means certain. Jethro returned to his own land before the promulgation of the law on Sinai, nor does his name occur afterward. Hobab appears to have accompanied Moses on his journey, casting in his lot with Israel. Judges 4:11. He very probably was a younger brother of Jethro, not bound like him to his own tribe by the duties of an hereditary priesthood. This theory seems to meet all the conditions of the narrative, which would otherwise present serious if not insuperable difficulties.” — Canon F.C. Cook. It is highly improbable that Reuel, Hobab, and Jethro are three names of one person, as the Mohammedan legends intimate rather than expressly declare. The Midianite — See Exodus 2:15, note. We will do thee good — Moses urges two motives in the order in which similar motives should be presented to the sinner to become a member of the household of faith: (1) his own well being, and (2) his usefulness. Verse 31. Spoken good concerning Israel — In addition to temporal blessings, such as guidance in the way, rapid increase, and the inheritance of Canaan. spiritual good was promised in the pledge of Jehovah’s presence and benediction.

V. 30. I will not go-So he might sincerely say, though afterward he was overcome by the persuasions of Moses.

Verse 30. I will not go; but I will depart to mine own land, and to my kindred.] From the strong expostulations in verses 31 and 32, and from Judges 1:16; 4:11, and 1 Samuel 15:6, it is likely that Hobab changed his mind; or that, if he did go back to Midian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land is the place of destruction-that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire; and all who are not of the kindred and family of Christ shall perish at the brightness of his appearing!

Verse 30. I will not go — So he might sincerely say, though afterward he was overcome by the persuasions of Moses.

HOBAB INVITED BY MOSES, 29-32.

Though this interview is placed between the setting out and the march itself, as subordinate to the main events, it preceded the departure in the order of time.

29. Hobab — See concluding note to Exodus chap. 2. Raguel — This is an unfortunate translation of Reuel. Both forms have only one corresponding word in the Hebrew. Father-in-law — Any relation by marriage, like the Greek gambrov. “The identity of Jethro and Hobab may be regarded as possible, but by no means certain. Jethro returned to his own land before the promulgation of the law on Sinai, nor does his name occur afterward. Hobab appears to have accompanied Moses on his journey, casting in his lot with Israel. Judges 4:11. He very probably was a younger brother of Jethro, not bound like him to his own tribe by the duties of an hereditary priesthood. This theory seems to meet all the conditions of the narrative, which would otherwise present serious if not insuperable difficulties.” — Canon F.C. Cook. It is highly improbable that Reuel, Hobab, and Jethro are three names of one person, as the Mohammedan legends intimate rather than expressly declare. The Midianite — See Exodus 2:15, note. We will do thee good — Moses urges two motives in the order in which similar motives should be presented to the sinner to become a member of the household of faith: (1) his own well being, and (2) his usefulness. Verse 31. Spoken good concerning Israel — In addition to temporal blessings, such as guidance in the way, rapid increase, and the inheritance of Canaan. spiritual good was promised in the pledge of Jehovah’s presence and benediction.

V. 31. Thou mayest be to us instead of eyes-To direct and guide us: for though the cloud determined them to a general place, yet many particulars might be unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their cattle, concerning the safety or danger of the several parts, by reason of serpents or wild-beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or, this is to be understood of his directing them not so much in their way. as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobab’s father Jethro, Exodus 18:19-27. And it is probable, this was the wise son of a wise father.

Verse 31. Thou mayest be to us instead of eyes.] But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer: The cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still. (See chap. 13., 20., 31., 32., &c.) They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering places, and places where they might meet with fuel, &c., &c. What man cannot, under the direction of God’s providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed; and let Hobab know for his encouragement that, while he is serving others in the way of God’s providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God’s work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus: kai esh en presburhv, And thou shalt be an elder among us. But Moses probably refers to Hobab’s accurate knowledge of the wilderness, and to the assistance he could give them as a guide.

Verse 31. Thou mayest be to us instead of eyes — A very significant expression, importing that he should be to them as a guide to the blind. Several ancient versions, however, give a different turn to these words, probably in order to reconcile them with the promise of the divine conduct. The Chaldaic Paraphrase explains it thus: Thou knowest how we have encamped in the wilderness, and thine eyes have seen the miracles which have been wrought for us. The Samaritan thus: Thou knowest our encampments, and hast been to us instead of eyes. But this cannot be a just interpretation, for Hobab had not yet followed their camp. The Syriac thus: Thou shalt be dear to us as our eyes. The LXX., esh en hmin presbuthv, Thou shalt be a senator among us; the counsellors of princes being sometimes called their eyes. But our translation seems most exactly to express the sense of the Hebrew, and certainly implies nothing inconsistent with the promise of the divine guidance; for though the cloud determined them to a general place, yet many particulars might be unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him; as concerning the conveniences of water for their cattle; concerning the safety or danger of the several parts, by reason of serpents, or wild beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or, this is to be understood of his directing them not so much in their way, as about great and difficult matters, wherein the counsel Moses had from God did not exclude the advice of men, as we see in Hobab’s father, Jethro, Exodus 18. And it is probable this was the wise son of a wise father.

Ver. 31. Instead of eyes. The LXX read, Thou shalt be an elder amongst us.

31. Leave us not — Even a decided refusal may be overcome by earnest persuasion. For we infer from Judges 1:16; 4:11; 1 Samuel 15:6, where the descendants of Hobab, called Kenites, are abiding with Israel, even down to the time of Saul, that the entreaty of Moses prevailed, and that Hobab, after a visit to his own land, returned and accompanied the Hebrews into Canaan. “It is always pleasant to read the indications of a return to the way of life on the part of those who have at one time seemed resolved to forsake it. We hail with delight every instance where the man who at first refuses to enter the vineyard afterward repents and goes.” — Bush. Thou mayest be to us instead of eyes — Though Jehovah had promised to lead Israel in the desert, yet no promise of divine guidance is designed to supersede the use of the best natural means within their reach. God usually helps men in the manner best adapted to the development of their own self-reliance. In this case “the cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still.” — A. Clarke. The best camping grounds might not always be near to springs of water and pasturage. An experienced guide would be necessary to point out these. Similar service would be required in the commercial intercourse of Israel with the nomad tribes which lay along their path. Hence the Septuagint rendering is, “Thou shall be among us a presbutes” — an ambassador, legate, or negotiator. Says Bruce, in speaking of guides in the desert: “They are men of great consideration, knowing perfectly the situation and properties of all kinds of water to be met on the route, the distance of the wells, whether occupied by enemies or not, and, if so, the way to avoid them with the least inconvenience.” From their connexion with powerful tribes they are able to conciliate their favour. “As no further refusal is mentioned on the part of Hobab, and the departure of Israel is related immediately afterward, he probably consented.” — Knobel.

HOBAB INVITED BY MOSES, 29-32.

Though this interview is placed between the setting out and the march itself, as subordinate to the main events, it preceded the departure in the order of time.

29. Hobab — See concluding note to Exodus chap. 2. Raguel — This is an unfortunate translation of Reuel. Both forms have only one corresponding word in the Hebrew. Father-in-law — Any relation by marriage, like the Greek gambrov. “The identity of Jethro and Hobab may be regarded as possible, but by no means certain. Jethro returned to his own land before the promulgation of the law on Sinai, nor does his name occur afterward. Hobab appears to have accompanied Moses on his journey, casting in his lot with Israel. Judges 4:11. He very probably was a younger brother of Jethro, not bound like him to his own tribe by the duties of an hereditary priesthood. This theory seems to meet all the conditions of the narrative, which would otherwise present serious if not insuperable difficulties.” — Canon F.C. Cook. It is highly improbable that Reuel, Hobab, and Jethro are three names of one person, as the Mohammedan legends intimate rather than expressly declare. The Midianite — See Exodus 2:15, note. We will do thee good — Moses urges two motives in the order in which similar motives should be presented to the sinner to become a member of the household of faith: (1) his own well being, and (2) his usefulness. Verse 31. Spoken good concerning Israel — In addition to temporal blessings, such as guidance in the way, rapid increase, and the inheritance of Canaan. spiritual good was promised in the pledge of Jehovah’s presence and benediction.

V. 33. Three days-With continued journeys; only it seems probable, that the cloud made little pauses that they might have time for sleep and necessary refreshments. The ark went before them-Altho’ in their stations it was in the middle, yet in their marches it went before them; and the cloud was constantly over the ark whether it stood or went; therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which being carried only upon mens shoulders was impossible; but because the cloud, which always attended upon the ark, and did, together with the ark, constitute, in a manner, one sign of God’s presence, did lead and direct them. To search out-A metaphorical expression, for discovering to them; for the ark could not search, and God, who knew all places and things, needed not to search.

Verse 33. The ark-went before them] We find from Numbers 10:21 that the ark was carried by the Kohathites in the center of the army; but as the army never moved till the cloud was taken up, it is said to go before them, i.e., to be the first to move, as without this motion the Israelites continued in their encampments.

Verse 33. Three days — With continued journeys; only it seems probable that the cloud made little pauses, that they might have time for sleep and necessary refreshments. The ark went before them — Although in their stations it was in the middle, yet in their marches it went before them; and the cloud was constantly over the ark, whether it stood or went; therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which, as it was carried only upon men’s shoulders, was impossible, but because the cloud, which always attended upon the ark, and did, together with the ark, constitute, in a manner, one sign of God’s presence, did lead and direct them. To search out — A metaphorical expression, for discovering to them; for the ark could not search; and God, who knew all places and things, needed not to search.

THE THREE DAYS’ MARCH, 33, 34.

By this we are not to understand an unbroken march of the entire people during seventy-two hours with no halt, but that the ark was borne steadily onward during this period before it came to a permanent stopping-place. The people must have paused to eat and sleep while the pillar of cloud or of fire moved ever slowly onward.

33. Ark of the covenant — It is so called according to its design and signification for Israel. The covenant is thus associated with the most sacred thing on the earth, on whose golden lid was the Shekinah, the visible Presence, and over which sublimely towered the cloudy, fiery pillar. This cannot be quoted to prove, as Prof. W. Robertson Smith attempts to do, that the sanctuary was then outside of the camp, for no mention is made of that sacred structure. The record simply says that the ark went before them as their guide. Went before them — The ark was carried separately from the rest of the sacred furniture, in advance of the column, wrapped in its peculiar purple blue covering, (Numbers 4:6, note,) at once an object of veneration and a symbol of Jehovah’s presence and of his separateness from sinners. “It is true, that in the order observed in the camp and on the march no mention is made of the ark going in front of the whole army; but this omission is no more proof of any discrepancy between this verse and Numbers 2:17, or of a different authorship, than the separation of the different divisions of the Levites upon the march, which is not mentioned in Numbers 2:17.” — Keil. A resting place — This was not Taberah, the first place mentioned, (Numbers 11:3,) but Kibroth-hattaavah. Comp. Numbers 11:34, 35, and 33:16. Although the pillar of cloud was the real guide of Israel in all their journeying, yet the local knowledge of Hobab would manifestly prove of the greatest use in indicating springs and places of pasturage, since divine guidance, in any age, is never a substitute for the best means which human skill or knowledge can suggest.

V. 34. By day-And by night too, as was expressed before. So we must learn to compare places of scripture, and to supply the defects of one out of another, as we do in all authors.

Verse 34. By day — And by night too, as was expressed before. So we must learn to compare places of Scripture, and to supply the defects of one out of another, as we do in all authors.

34. The cloud… was upon them — Or, above them. This may be interpreted in two ways: (1.) The pillar at its upper extremity may have floated back, spreading out as a protecting shade over the whole procession, as is intimated in Psalm 105:39; or, (2.) It may be regarded as a poetical representation of the fact of protection by the pillar. Verses 33 and 34 are quite poetical.

Verse 35. Rise up, Lord, and let thine enemies be scattered] If God did not arise in this way and scatter his enemies, there could be no hope that Israel could get safely through the wilderness. God must go first, if Israel would wish to follow in safety.

Ver. 35. Rise up, Lord. Thus Moses, no doubt, after the ancient example, began and ended all his journies and works with devotion.

THE CHANT OF MOSES, 35, 36.

The chant which was the signal for the ark to move was as follows: “Arise, O Jehovah! let thine enemies be scattered;

Let them also that hate thee flee before thee.”

The chant which was the signal for the ark to rest, that the people might encamp, was:

“Return, O Jehovah,

To the ten thousand thousands of Israel.”

In the thought of Moses Jehovah is identified with the ark, his throne, and the visible pledge of his gracious presence. These chants are the language of believing confidence and wonderful intimacy with Jehovah. Their constant use had a tendency to inspire similar courage and joyous assurance in the hearts of the people of God in the presence of the whole hostile world. The first chant was the inspiration of Psalm 68, which, according to Hengstenberg, begins thus: “God arises, his enemies are scattered, and those that hate him flee before him.” “One single look,” says the same writer, “at the ark of the covenant, (whose place under the New Testament Christ occupies,) and all enemies sank down into nothing.” How remarkable the prediction in Jeremiah 3:16, that the time will come when this ark, the centre of Israel’s hopes and the seat of omnipotence, will no more come to mind, “neither shall they remember it, neither shall they visit it.” Its Antitype, Jesus risen from the dead, glorified in his saints, and taking vengeance on his enemies, will then take exclusive possession of all minds, either as an object of love or of dread.

36. Return, O Lord — From marching in front, Jehovah is now invited to his customary abode amid the many thousands of Israel, literally, ten thousand thousands.

CONCLUDING NOTE.

The distance of Sinai from the south of Palestine is, in a straight line, less than two hundred miles, but the configuration of the country made a direct advance to it impracticable. The site of the camp on the plain beneath the sacred mount had been nearly 5,000 feet above the level of the sea. The descent from the successive plateaus, through rugged gorges, without a trace of road, must have been hard for so great a multitude — a nation on the march — not yet accustomed to the difficulties of the way. The vast crowds of human beings of all ages and of both sexes; the trains of beasts and wagons, with the tents and baggage; the herds and flocks, in long drawn succession, would fill all the ravines, far and near, which pointed at all in the same direction, and the progress made must have been equally slow and painful. Advance to the north was almost impossible, from the trend of the hills across the peninsula, so that it only remained to skirt their base, and take the north-eastern direction toward the shore of the gulf of Akaba — the branch of the Dead Sea on the east of the triangle of Sinai.” — Geikie.

V. 36. Return-Or, give rest, that is, a safe and quiet place, free from enemies and dangers.

Verse 36. Return, O Lord, unto the many thousands of Israel.] These were the words spoken by Moses, at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 68th Psalm seems to have been composed, though applied by David to the bringing the ark from Kirjath-jearim to Jerusalem. See the notes on Psa. 68. Many thousands, literally the ten thousand thousands. Unless the ark went with them, and the cloud of the Divine glory with it, they could have neither direction nor safety; unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defence of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness, through all the changes and chances of this mortal life: if thou be guided by his counsel, thou shalt be at last received into his glory. NUMBERS

Verse 36. Return, O Lord, &c. — Let thy divine presence in the cloud take up its fixed residence over the ark, for the safety of this thy people whom thou hast so greatly multiplied: or, give rest, that is, a safe and quiet place to thy people, free from enemies and dangers.

THE CHANT OF MOSES, 35, 36.

The chant which was the signal for the ark to move was as follows: “Arise, O Jehovah! let thine enemies be scattered;

Let them also that hate thee flee before thee.”

The chant which was the signal for the ark to rest, that the people might encamp, was:

“Return, O Jehovah,

To the ten thousand thousands of Israel.”

In the thought of Moses Jehovah is identified with the ark, his throne, and the visible pledge of his gracious presence. These chants are the language of believing confidence and wonderful intimacy with Jehovah. Their constant use had a tendency to inspire similar courage and joyous assurance in the hearts of the people of God in the presence of the whole hostile world. The first chant was the inspiration of Psalm 68, which, according to Hengstenberg, begins thus: “God arises, his enemies are scattered, and those that hate him flee before him.” “One single look,” says the same writer, “at the ark of the covenant, (whose place under the New Testament Christ occupies,) and all enemies sank down into nothing.” How remarkable the prediction in Jeremiah 3:16, that the time will come when this ark, the centre of Israel’s hopes and the seat of omnipotence, will no more come to mind, “neither shall they remember it, neither shall they visit it.” Its Antitype, Jesus risen from the dead, glorified in his saints, and taking vengeance on his enemies, will then take exclusive possession of all minds, either as an object of love or of dread.

36. Return, O Lord — From marching in front, Jehovah is now invited to his customary abode amid the many thousands of Israel, literally, ten thousand thousands.

CONCLUDING NOTE.

The distance of Sinai from the south of Palestine is, in a straight line, less than two hundred miles, but the configuration of the country made a direct advance to it impracticable. The site of the camp on the plain beneath the sacred mount had been nearly 5,000 feet above the level of the sea. The descent from the successive plateaus, through rugged gorges, without a trace of road, must have been hard for so great a multitude — a nation on the march — not yet accustomed to the difficulties of the way. The vast crowds of human beings of all ages and of both sexes; the trains of beasts and wagons, with the tents and baggage; the herds and flocks, in long drawn succession, would fill all the ravines, far and near, which pointed at all in the same direction, and the progress made must have been equally slow and painful. Advance to the north was almost impossible, from the trend of the hills across the peninsula, so that it only remained to skirt their base, and take the north-eastern direction toward the shore of the gulf of Akaba — the branch of the Dead Sea on the east of the triangle of Sinai.” — Geikie.