Numbers 10 commentary

Here are directions concerning the public notices to be given the people by sound of trumpet. Their laws in every case were to be Divine, therefore, even in this matter Moses is directed. These trumpets typify the preached gospel. It sounds an alarm to sinners, calls them to repent, proclaims liberty to the captives and slaves of Satan, and collects the worshippers of God. It directs and encourages their heavenly journey; stirs them up to combat against the world and sin, encouraging them with the assurance of victory. It leads their attention to the sacrifice of Christ, and shows the Lord's presence for their protection. It is also necessary that the gospel trumpet give a distinct sound, according to the persons addressed, or the end proposed; whether to convince, humble, console, exhort, reprove, or teach. The sounding of the trumpet of the gospel is God's ordinance, and demands the attention of all to whom it is sent. (Nu 10:11-28)

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

Moses invites his kindred to go to Canaan. Those that are bound for the heavenly Canaan, should ask and encourage their friends to go with them: we shall have none the less of the joys of heaven, for others coming to share with us. It is good having fellowship with those who have fellowship with God. But the things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. Moses urges that Hobab might be serviceable to them. Not to show where they must encamp, nor what way they must march, the cloud was to direct that; but to show the conveniences of the place they marched through, and encamped in. It well consists with our trust in God's providence, to use the help of our friends.

Their going out and coming in, gives an example to us to begin and end every day's journey and every day's work with prayer. Here is Moses's prayer when the ark set forward, “Rise up, and let thine enemies be scattered.” There are those in the world who are enemies to God and haters of him; secret and open enemies; enemies to his truths, his laws, his ordinances, his people. But for the scattering and defeating of God's enemies, there needs no more than God's arising. Observe also the prayer of Moses when the ark rested, that God would cause his people to rest. The welfare and happiness of the Israel of God, consist in the continual presence of God among them. Their safety is not in their numbers, but in the favour of God, and his gracious return to them, and resting with them. Upon this account, Happy art thou, O Israel! who is like unto thee, O people! God will go before them, to find them resting-places by the way. His promise is, and their prayers are, that he will never leave them nor forsake them.

2 Make thee two trumpets of silver. This passage respecting the silver trumpets, which gave the gathering-signal, so that the people should always be attentive to the voice and will of God, is properly annexed to the First Commandment. For God would have the Israelites set in motion by their sound, whithersoever they were to go, so that they should not dare to commence anything either in war or in peace, except under His guidance and auspices, as it were. But their use was threefold, viz., to gather the people or the rulers to public assemblies; to arm them against their enemies; and, thirdly, to announce the sacrifices and festivals. It might seem absurd, and somewhat indecorous, to appoint the priests to be trumpeters, since there was no splendor or dignity in this office; but God would in this way awaken greater reverence in the minds of the people, that the authority of the priests should precede all their actions. For this office, to which they were appointed, was no servile one, as that they should blow the trumpets at the command of others; but rather did God thus set them over public affairs, that the people might not tumultuously call their assemblies in the blindness and precipitation of passion, but rather that modesty, gravity, and moderation should be observed in them. We know how often in earthly affairs God is not regarded, but counsels are confidently discussed without reference to His word. He testified, therefore, by this employment of the priests, that all assemblies, except those in which He should preside, were accursed. Profane nations also had their ceremonies, such as auguries, supplications, soothsayings, victims, “Comme d’espier le vol des oiseaux, ou de regarder les entrailles des sacrifices, et meme sacrifier, et faire prieres solennelles;” such as observing the flight of birds or examining the entrails of sacrifices, and even sacrificing and offering solemn prayers. — Fr. because natural reason dictated that nothing could be engaged in successfully without Divine assistance; but God would have His people bound to Him in another way, so that, when called by the sound of the sacred trumpets as by a voice from heaven, they should assemble to holy and pious deliberations. The circumstance of the place also has the same object. The door of the Tabernacle was to them, as if they placed themselves in the sight; of God. We will speak of the wordמועד , mogned “Le mot Hebrieu, que nons avons translate convenance.” — Fr. An heemantic from יעד, to give previous notice, to summon together. W. elsewhere. Although it signifies an appointed time, or place, and also an assembly of the people, I prefer translating it convention, because God there in a solemn manner, as if before His sacred tribunal, called the people to witness, or, according to appointment, proceeded to make a covenant with them.

He was also unwilling that wars should be undertaken precipitately, or with the desire of vengeance, but that the priests should perform the office of heralds, (feciales,) in order that he might be the originator of them himself. But it was honorable for the priests to be the proclaimers of the festivals, and to cite the people to the sanctuary. Now, since we understand the intention of the Legislator, let us briefly touch upon the words. We have said that the priests, when they sounded, were, as it were, the organs or interpreters of God, that the Israelites might depend upon His voice and commandment. If the princes or heads of thousands only were to be called, they sounded only once; if it was a convocation of the whole people, they doubled the sound. A similar distinction was observed in war, that a different signal should be given, according as the camps of either side were to advance. Some use the fictitious word taratantara, Thus Malvenda in Poole’s Syn., “et clangetis taratantara ” The word is used by Ennius “At tuba terribili sonitu taratantara dixit.” — Serv. in, AEn, 4. A.V., “an alarm." in place of what I have translated “with jubilation:” it is probable that it was a louder and more protracted sound, but blown with intervals. We must, however, observe the promise, which is inserted, that the Israelites “should be remembered before the Lord,” that He should put their enemies to flight; not as if the safety or deliverance of the people was attached to the trumpets, but because they did not go to the battle except in reliance on God’s aid. For the reality itself is conjoined with the external symbol, viz., that they should fight under God, should follow Him as their Leader, and should account all their strength to be in His grace. And that all the saints were guided by this rule appears from Psalm 20:7, —

"Some trust in chariots, and some in horses; but we will remember the name of the Lord our God:"

and again, “There is no king saved by the multitude of an host; a mighty man is not delivered by much strength. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy.” (Psalm 33:16-18)

10. Also in the day of your gladness. This was as if God should make it manifest that He approved of no festivals, and that no sacrifices pleased Him, except His command should go before them; for it was not lawful for the people to choose this or that day, but the authority for prescribing them was in the hands of the ministers of sacred things. And, indeed, God Himself had appointed the New-moons (Neomenias, vel novilunia) and the other solemnities; but, lest any change should occur, since men are ever daring in their innovations, He would have their lawful observation sanctioned by the sound of the trumpets; as if, by the mouth of the priests, He Himself published the holy assemblies. The sacrifices, which others have translated “of your peace-offerings,” So A.V שלמיכם, Pacificorum vestrorum, is the rendering of SM. To justify rendering this form of the word your prosperities, the vowel-points should be different. Your sacrifices of thanksgiving, is the ordinary interpretation of the lexicographers. — W I translate, and not without reason, “of your prosperities.” For this is what שלמיכם, shalmecem, properly means; and it was the name they gave to their supplications and testimonies of thanksgiving, when they had been delivered from some great danger, or were visited by some extraordinary blessing from God. But Moses says that the trumpets were to be “for a memorial before their God;” because when they should have assembled at His command, He would look upon them, and honor them with His paternal favor.

The Second Commandment

Exodus 20

Exodus 20:4-6

4. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

4. Non facies tibi sculptlie, neque ullam imaginem eorum quae sunt in coelo sursum, neque eorum qae in terra deorsum, neque eorum quae in aquis sunt subter terram.

5. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

5. Non adorabis ea, neque coles ea, ego enim Jehova Deus tuus, Deus zelotes, visitans iniquitatem patrum super filios, in tertiam et quartam generationem in his qui me oderunt:

6. And shewing mercy unto thousands of them that love me, and keep my commandments.

6. Et faciens misericordiam: in mille diligentibus me, et custodientibus praecepta mea.

11. And it came to pass on the twentieth day Moses records that after leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and although the distance was not great, — being, as we shall soon see, a three days’ journey, — still the fatigue was sufficient to harass and weary the people. It is mentioned in praise of their obedience that they were expeditious in setting forth “according to the commandment of God;” but presently, through failure of the spirit of perseverance, their levity and inconstancy betrayed itself.

When it is said that “they journeyed by their journeyings,” (profectos esse per suas profectiones,) it refers to their whole progress through the desert. As to the word, I know not why Jerome translated it turmas, (troops,) for its root; is the verb נסע nasang, which is used with it; and according to its constant use in Scripture, it plainly means stations, “Stationibus, vel auspiciis;” the latter being evidently a misprint for hospitiis. — Lat. “Gistum, hospitium, susceptio; Gall, giste; jus, quod dominis feudalibus competebat in vassallorum suorum praediis, qui staffs ae condietis vicibus eos in domibus suis hospitio, et conviviis excipere tenebantur. Quod quidem jus Mansionaticum sub prima et secunda Regum Francorum stirpe, sub tertia vero Gistum, Procuratio, Coenaticum, Comestio, Pastus, Prandium dictum suis locis observamus.” — Adelung’s Du Cange.

or halting-places. We say in Frealch journees, or gistes.

14. In the first place went the standard of the camp The actual order of march is here described. The whole people, with the exception of the Levites, is divided into four hosts, or parts, since four of the tribes were set over the others, so as to have two under the command of each. And this was the mode of proceeding, that whenever they halted anywhere, the four standards encompassed the sanctuary and the Ark of the Covenant from the four quarters of the world; whilst on the march, the Levites carrying the tabernacle, according to the burdens respectively imposed upon them, were mixed with the several bands. The Ark, borne upon the shoulders of the Levites, preceded the whole army, in order that all might more confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is obvious that in the precedency given to the tribe of Judah, God in some degree afforded an anticipation of the prophecy of Jacob; for the Reubenites, being descended from the first-born, would not have willingly abandoned their position, unless that right had been transferred to the tribe of Judah by God’s decree, pronounced through the mouth of Jacob. Not that the sovereignty and royal power was actually his before the time of David, but because God would have a single spark to shine in the midst of the thick darkness, whereby He might cherish the hope of the promised salvation in every heart; and that thus the dignity of this tribe might at length more readily reduce all to obedience. Herein, however, it appeared how perverse and intractable was the spirit of that greater portion of them who strove against the divine decree in their rejection of David.

Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, “Dan shall judge his people.” (Genesis 49:16,) by which expression his pre-eminence was denoted.

Although it may be that the four standard-bearing tribes were chosen from their strength and the numbers of their people, still, unless the children of Reuben and Manasseh had been thoroughly persuaded that their degradation was in accordance with the command of God, their jealousy would never have suffered them calmly to submit themselves to others, whose superiors they were by the ordinary rules of nature. Their self-restraint, therefore, was praiseworthy, in that voluntary subjection kept them within bounds, without the application of any power of compulsion; and at the end, Moses records that it was not once only that they thus advanced, but that they observed the same order and regulations during the whole course of their travel, and that their camp was always so arranged that no contention arose to disturb them.

Indexes

Index of Scripture References

Genesis

1:29   6:6   9:4   9:4-6   9:6   9:22   14:18-20   14:24   15:1   22:12   32:30   32:30   34:7   34:7   38:14   39:14   41:6   47:9   49:4   49:10   49:16

Exodus

6:3   8:17   9:8   12:21   18   19:22   20   20   20   20   20   20:12   20:12   20:13   20:14   20:15   20:16   20:17   20:17   21   21   21   21   21   21:1-6   21:7-11   21:12-14   21:15   21:17   21:24   21:33-36   22   22   22   22   22   22   22   22   22:1-4   22:5-15   22:16   22:17   22:19   22:21-24   22:25   22:26   22:27   22:28   22:28   23   23   23   23   23   23:1   23:2   23:3   23:4   23:4   23:4   23:5   23:5   23:5   23:6   23:7   23:8   23:8   23:11   24   24:1-18   25   29:42   29:43   30   30:12   31   31   31:1-11   31:2   31:18   32   32:1-35   32:18   32:34   32:34   33   33:1   33:1-23   33:12   33:15   33:20   34   34:1-10   34:6   34:7   34:7   35   35:20-35   36   36:1-38   37   37:1-29   38   38:1-31   39   39:1-43   40   40:1-35   40:2   71

Leviticus

3:17   6:25   7   7:26-27   8   8:4-36   8:35   9   9:1-24   10   10:1-7   11:29   17   17:10-14   18   18   18   18   18   18:1-4   18:5   18:19   18:19   18:20   18:22-30   18:24   19   19   19   19   19   19   19   19   19   19   19   19   19   19   19   19:3   19:9   19:10   19:11   19:13   19:14   19:15   19:16   19:17   19:17   19:18   19:18   19:18   19:20-22   19:23   19:26   19:29   19:32   19:33   19:33   19:33   19:34   19:35   19:35   19:36   20   20   20   20   20   20:9   20:10   20:11   20:12   20:13   20:14   20:15   20:16   20:17   20:18   20:18   20:19   21:14   23   23:22   24   24   24:17   24:18   24:19   24:21   25   25   25   25:23-34   25:35   25:35-38   25:36   25:39-55   25:46   26   26   26:3-13   26:14-45   26:41   26:44   84

Numbers

1   1:1-54   1:48   2   2:1-34   3   3:1-51   4   4:1-3   4:3   4:3   5   5   5:5-7   5:8   5:11-31   6:22-27   7   7:1-89   8   8:20-22   8:24   8:24   9   9:6   9:7   9:15   9:16   10   10:11-28   11:16   12:8   14:18   19:1   19:5   25:1   25:2   25:9   35   35:6   35:9-34

Deuteronomy

4   4:25-31   4:26   4:29   4:37   4:39   5   5   5   5   5   5:9   5:10   5:16   5:17   5:18   5:19   5:20   5:21   6   6:5   7   7   7:9-15   8:3   9   9   9:7-21   9:21   10   10   10   10   10:1-5   10:8   10:9   10:12   10:12   10:13   10:17-19   11   11:26-32   12   12   12:15   12:15   12:16   12:20   12:28   14:21   15   15   15:1-11   15:12-18   16   16   16   16:18   16:19   16:20   17   17:6   17:6   19   19   19   19   19:1-13   19:5   19:14   19:15   19:16-21   20   20   20   20   20:5-8   20:9   20:10-18   20:19   20:20   21   21   21   21   21:1-9   21:14-17   21:18-21   21:22   21:23   22   22   22   22   22   22   22   22   22:1-3   22:1-3   22:4   22:5   22:6   22:7   22:8   22:12   22:13-21   22:22   22:22-27   22:30   23   23   23   23   23:15   23:16   23:17   23:17   23:19   23:20   23:24   23:25   24   24   24   24   24   24   24   24:1-4   24:5   24:6   24:6   24:7   24:10   24:14   24:15   24:16   24:19-22   25   25   25   25   25   25:1-3   25:4   25:5   25:5-10   25:11   25:12   25:13-16   27   27:4   27:11-26   28   28   28:1-14   28:15-68   28:27   28:34   28:36   29   29:4   29:4   29:10-28   30   30:1-10   32:1   32:5   32:30

Joshua

4:20   7:15   8:33   24:29

Judges

5:28   9:20   13:20   19:23   19:24

1 Samuel

2:22   5:6

2 Samuel

12:13   12:14   12:15   17:11   21

1 Kings

9:8   9:9   18:31   18:38

2 Kings

19:26   21:12

2 Chronicles

7:1   8   30:27

Nehemiah

3:8   4:2   9:17   12:21

Esther

2:21

Job

14:5   36:14

Psalms

15:5   16:2   16:3   16:4   16:5   16:6   18:25   18:26   21:8   23:5   23:6   30:5   31:19   31:23   32:9   32:10   33:9   33:12   36:6   37:22   37:25   39:9   39:12   40:6   44:3   44:15   52:8   <a href="?scrBook=Ps&scrCh=55&

29. And Moses said unto Hobab the son of Raguel. Very grossly are those mistaken who have supposed Hobab So De Lyra, S.M., Fagius, Tostatus, the 70, etc. See note on Exodus 2:18, ante, vol. 1, p. 54. to be Jethro, the father-in-law of Moses, whom we have already seen to have returned a few days after he had come to see him. Now, old age almost in a state of decrepitude would have been but little suited for, or equal to, such difficult labors. Moses was now eighty years old, and still far short of the age of his father-in-law. But all doubt is removed by the fourth chapter of Judges, where we read that the descendants of Hobab were still surviving in the land of Canaan. When, therefore, the good old man went home, he left Hobab his son — still in the vigor of life, and to whom on account of his neighborhood, the desert-country was well known — as a companion for his son-in-law, that might be useful to him in the performance of many services. Here, however, whether wearied by delay and difficulties, or offended by the malignant and perverse spirit of the people, or preferring his home and a stationary life to those protracted wanderings, he desired to follow his father. In order, however, that we might know that he had not sought his dismissal as a mere feint, (as is often the case,) “(Comme il adviendra souventes fois que les hommes font des rencheris);” as it will often happen that people want to be pressed to stay. — Fr. Moses expressly states that he could not immediately prevail upon him to stay by his prayers; nay, that he was not attracted by the promises whereby Moses endeavored to tempt him, until he had been perseveringly entreated. Although the expectation of the promised land is set before him, yet, since mention is only made of temporal and transient prosperity, it may thence be probably conjectured that he had not profited by his advantages as he should. He had seen and heard the tokens of God’s awful power when the Law was given; yet Moses urges him to come on by no other argument than that he would enjoy the riches of the land. Unless perhaps Moses desired to give him some taste of the graciousness and fatherly love of God as manifested in the temporal blessing, in order to lift up his mind to higher things. Still he merely refers to the promise of God, and then engages that he shall share in all their good things. Nevertheless, this alone is no trifle, that he should be attracted by no uncertain hope, but by the sure enjoyment of those good things which God, who cannot lie, had promised: for deceptive allurements often invite men to undergo labors, and to encounter perils; but Moses brings forward God, as it were, as his surety, inasmuch as tie had promised that He would give the people a fertile land, full of an abundance of all good things. At any rate, Hobab represents to us, as in a mirror, the innate disposition of the whole human race, to long for that which it apprehends by the carnal sense. It is natural to prefer our country, however barren and wretched, to other lands the most fertile and delightful: thus the Ithaca of Ulysses has passed into a proverb. “Comme l’isle en laquelle Ulysses estoit ne, n’estant qu’une poure isle, voire quasi semblable a un rocher, est venue en un proverbe;” thus the island in which Ulysses was born, being but a poor island, indeed almost like a rock, has passed into a proverb. — Fr. See Cicero De Orat., 1:44, and De Legg., 2:1. But let me now reprove another fault, viz., that, generally speaking, all set their affections on this present life: thus Hobab despises the promise of God, and holds fast to the love of his native land.

31. And he said, Leave us not, I pray thee. Moses perseveres and urges what he had just said, that Hobab should be a sharer in the prosperity which God had given his people reason to expect. “To this end” (he says) “thou hast known all our stations in the desert,” which words commentators do not appear to have observed or understood; for they translate them simply, “for thou hast known,” as if Moses desired to retain Hobab to be of use to himself, whereas there is more than one causal particle here; כי על-כן. Translated in A. V., Genesis 18:5, for therefore; Judges 6:22, for because; Jeremiah 38:4, for thus; and here, forasmuch as. and thus it is literally, “Since, for this cause, thou hast known all our resting-places,” etc. Its meaning, then, is as follows, that Hobab was ill-advised for his own interest; for he had borne many inconveniences, for this reason, that he might at sonic time or other receive his recompense; as if it were said, Wherefore hast thou hitherto endured so many inconveniences whilst directing our course, unless that thou mightest enjoy with us the blessings of our repose? In a word, Moses signifies that the labors of Hobab would be vain and fruitless, unless he should endure them a little while longer, until, together with the children of Israel, he should enjoy the promised inheritance. What is here said, then, does not relate to the future, as if Moses had said, Be to us instead of eyes, as thou hast been heretofore; but by reminding him that the reward of his labors was at hand, he urges and encourages him to proceed.

33. And they departed from the mount of the Lord. He calls Sinai “the mount of the Lord,” because in no other place had God’s glory been so conspicuously manifested. This, I admit, it had been called by anticipation (κατὰ πρόληψιν) before the promulgation of the law; but this name was imposed upon it afterwards to inspire eternal reverence for the law. By “three days’ journey,” we must understand a continuous march of three days, for they did not pitch their tents until they reached the desert of Paran, but slept in the. open air. When it is said that the ark went before them in the three days’ journey, there is no reference to its distance, as if it was sent forward three days ahead; but that it was so placed in their van that, when the cloud settled upon it, they halted as at a station prescribed to them by God. This was the searching for a resting-place of which he speaks.

35. And it came to pass, when the ark set forward. Since their journey was by no means a peaceful one, but the attack of enemies was constantly to be dreaded, it was needful to beseech God that He would go forth as if prepared for battle. Thus, too, did Moses support their courage, lest any more immediate cause for terror should render them sluggish and inert. It is, then, as if he had prayed thus: O Lord, not only show us the way, but open it to us also by the power of thy hand in the destruction of the enemies. He calls them not the enemies of the people but of God, in order that the Israelites might be assured that they fought under His auspices; for thus might both a more certain victory be expected, since the righteous God, who avenges iniquity, was defending His own cause; and also, it was no slight matter of consolation and rejoicing, when the people heard, that whosoever should arise to harass them unjustly were also the enemies of God, since He will protect his people as the apple of His eye. Therefore has the Prophet borrowed this passage, in order to arm the Church with confidence, and to maintain it in cheerfulness under the violent assaults of its enemies. (Psalm 68:1.) Further, the analogy and similitude between the visible sign, and the thing signified, must be observed; for Moses was not so foolish as to address the Ark in these words; he only asked God to prove effectually that the Ark was a lively image of His power and glory.

36. And when it rested, he said, Return, O Lord. By thus praying he also exhorts the people to be patient, lest the weariness which arose from the delay should beget indignation. Otherwise it would have been annoying that the time of their journeying should be protracted, so that they would arrive the later at their rest. And we see, indeed, how their minds were exasperated, as if a slower progress was a kind of disappointment. In order, therefore, to correct this impatience, Moses reminds them that their halts were advantageous to them, so that God, dwelling at home like the father of a family, might manifest His care of them; for the allusion is to men who Lake advantage of a time of repose and release from other business, to occupy themselves more un-restrainedly in paying attention to their own family.

Numbers 11

Numbers 11:1-35

1. And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp.

1. Et fuit populus quasi fatiscentes, displicuit in auribus Jehovae. Audivit enim Jehova, et iratus est furor ejus, exarsitque ignis ipsius contra eos, consumpsitque extremum castrorum.

2. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched.

2. Tunc clamavit populus ad Mosen, et oravit Moses Jehovam, et concidit ignis.

3. And he called the name of the place Taberah; because the fire of the Lord burnt among them.

3. Vocavitque nomen illius loci Taberah: quia accensus fuerat in eos ignis Jehovae.

4. And the mixed multitude that was among them fell a lusting; and the children of Israel also wept again, and said, Who shall give us flesh to eat?

4. Et collectio quae erat in medio ejus, concupiverunt concupiscentia, et aversi sunt: quinetiam fleverunt filii Israel, dicentes, Quis pascet nos carnibus?

5. We remember the fish which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic:

5. Recordamur piscium quos comedebamus in AEgypto gratis, cucumerum, et peponum, et porrorum, et ceparum et alliorum.

6. But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.

6. At nunc anima nostra arida est, nec quicquam est nisi man in oculis nostris.

7. And the manna was as coriander seed, and the color thereof as the color of bdellium.

7. Man autem sicut coriandri semen erat, et color ejus sicut color bdellii.

8. And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil.

8. Diffundebant autem se populus, et colligebant, et molebant in mola aut terebant in mortario, coquebantque in olla, faciebantque ex eo placentas, quarum sapor erat sicut sapor recentis olei:

9. And when the dew fell upon the camp in the night, the manna fell upon it.

9. Quum vero descenderat ros super castra, descendebat man super ipsum.

10. Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the Lord was kindled greatly; Moses was also displeased.

10. Audivit itaque Moses populum flentem per familias: quemque ad ostium tabernaculi sui: unde iratus est furor Jehovae valde, ipsi quoque Mosi displicuit.

11. And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me?

11. Et dixit Moses ad Jehovam, Ut quid malefecisti servo tuo? et quare non inveni gratiam in oculis tuis, ut imponeres onus universi populi hujus super me?

12. Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth the sucking child) unto the land which thou sworest unto their fathers?

12. An ego concepi universum populum istum? et an ego genui eum, quod dicis mihi, Porta eum in sinu tuo, quemadmodum ferre solet nutritius infantem, in terram de qua jurasti patribus ejus?

13. Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat.

13. Unde mihi caro ut dem universo populo huic? Flent enim adversum me, dicendo, Da nobis carnes, ut comedamus.

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

14. Non possem ego solus ferre universum populum hunc: quia supra vires meas est.

15. And if thou deal thus with me, kill me, I pray thee, out of hand; if I have found favor in thy sight; and let me not see my wretchedness.

15. Quod si ita tu facis mihi, occide me quaeso occidendo, si inveni gratiam in oculis tuis, et ne videam malum meum.

16. And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.

16. Tunc dixit Jehova ad Mosen, Congrega mihi septuaginta viros e senioribus conventionis, ut adstent ibi tecum.

17. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

17. Tunc descendam, et loquar tecum ibi, et separabo de spiritu qui est in te, et ponam in eis: ut sustineant tecum onus populi: et non sustineas tu solus.

18. And say thou unto the people, Sanctify yourselves against tomorrow, and ye shall eat flesh: (for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt;) therefore the Lord will give you flesh, and ye shall eat.

18. Ad populum autem dices, Sanctificamini in crastinum, et comedetis carnes: flevistis enim in auribus Jehovae, dicendo, Quiscomedere faciet nos carnes? certe melius erat nobis in AEgypto: dedit enim Jehova vobis carnes, et comedetis.

19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days:

19. Non una die comedetis, neque duobus diebus, neque quinque diebus, neque decem diebus, neque viginti diebus tantum:

20. But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt?

20. Sed usque ad mensem dierum, donec egrediatur e naribus vestris, et sit vobis in abominationem: propterea quod contempsistis Jehovam, qui est in medio vestri, et flevistis coram eo, dicendo, Ut quid egressi sumus ex AEgypto?

21. And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.

21. Et dixit Moses, Sexcentorum millium peditum est populus in cujus medio ego sum: et tu dicis, Carnem dabo eis: et comedent mensem dierum.

22. Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?

22. Nunquid oves et boves ingulabuntur eis, et sufficient illis? an omnes pisces maris congregabuntur illis, et sufficient eis?

23. And the Lord said unto Moses, Is the Lord’s hand waxed short? Thou shalt see now whether my word shall come to pass unto thee, or not.

23. Tum dixit Jehova ad Mosen, Nunquid manus Jehovae abbreviabitur? Nunc videbis utrum eveniat tibi verbum meum, annon.

24. And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.

24. Egressus est autem Moses, et retulit ad populum verba Jehovae: congregavitque septuaginta viros e senioribus populi, quos statuit in circuitu tabernaculi.

25. And the Lord came down in a cloud, and spoke unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, red did not cease.

25. Tunc descendit Jehova in nube, et loquutus est ad eum: et seorsum accepit de Spiritu qui erat super eum, posuitque super septuaginta viros seniores: et fuit ut requiescente in eis Spiritu prophetaverint: et non addiderunt.

26. But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested Upon them, (and they were of them that were written, but went not out unto the tabernacle,) and they prophesied in the camp.

26. Remanserunt autem duo viri in castris, nomen unius Eldad, et nomen alterius Medad: super quos etiam requievit Spiritus (erant vero inter scriptos, sed non egressi fuerant ad tabernaculum) et prophetare eoeperunt in castris.

27. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.

27. Et cucurrit puer quidam, et nuntiavit Mosi, dixitque: Eldad et Medad prophetant in castris.

28. And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them.

28. Tunc respondit Jehosua filius Nun minister Mosis ex juvenibus ejus, et dixit, Domine mi Moses probibe eos.

29. And Moses said unto him, Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!

29. Cut respondit Moses, Nunquid aemularis tu propter me? et utinam universus populus Jehovae prophetae essent! atque ut daret Jehova Spiritum suum super eos.

30. And Moses gat him into the camp, he and the elders of Israel.

30. Recepit autem se Moses ad castra, ipse et seniores Israel.

31. And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day’s journey on this side, and as it were a day’s journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth.

31. Et ventus egressus est a Jehova, adduxitque coturnices e mari, et demisit ad castra: quasi itinere diei hinc, et itinere diei illinc, per circuitum castrorum, et fere ad duos cubitos per faciem terrae.

32. And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers; and they spread them all abroad for themselves round about the camp.

32. Tunc surrexit populus toto die illo, et tota nocte, totoque die sequenti, et collegerunt sibi coturnices: qui pauciores collegit, collegit decem cumulos: et expanderunt sibi expandendo per circuitus castrorum.

33. And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kin-died against the people; and the Lord smote the people with a very great plague.

33. Caro adhuc erat inter dentes eorum antequam concisa esset: tum furor Jehovae exarsit in populum, percussitque Jehova populum plaga magna admodum.

34. And he called the name of that place Kibroth. hattaavah: because there they buried the people that lusted.

34. Et vocatum est nomen loci illius Cibroth-hathaavah: quia ibi sepelierunt populum concupiscentem.

35. And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth.

35. De Cibroth-hathaavah profecti sunt populus in Haseroth, et substiterunt in eo loco.

CHAPTER 10

Nu 10:1-36. The Use of the Silver Trumpets.

2. Make thee two trumpets of silver--These trumpets were of a long form, in opposition to that of the Egyptian trumpets, with which the people were convened to the worship of Osiris and which were curved like rams' horns. Those which Moses made, as described by Josephus and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the thickness of a flute. Both extremities bore a close resemblance to those in use among us. They were of solid silver--so as, from the purity of the metal, to give a shrill, distinct sound; and there were two of them, probably because there were only two sons of Aaron; but at a later period the number was greatly increased (Jos 6:8; 2Ch 5:12). And although the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly among the valleys of the Sinaitic hills.

3-7. when they shall blow with them--There seem to have been signals made by a difference in the loudness and variety in the notes, suited for different occasions, and which the Israelites learned to distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp (the tribes of Judah, Issachar, and Zebulun) to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp--no military march could be better regulated.

8. the sons of Aaron the priests shall blow with the trumpets, &c.--Neither the Levites nor any in the common ranks of the people could be employed in this office of signal giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia and other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King.

9. If ye go to war--In the land of Canaan, either when attacked by foreign invaders or when they went to take possession according to the divine promise, "ye [that is, the priests] shall blow an alarm." This advice was accordingly acted upon (Nu 31:6; 2Ch 13:12); and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and just cause; and so the blowing of the trumpet, being an ordinance of God, produced that effect on the minds of the Israelites. But more is meant by the words--namely, that God would, as it were, be aroused by the trumpet to bless with His presence and aid.

10. Also in the day of your gladness, and in your solemn days--Festive and thanksgiving occasions were to be ushered in with the trumpets, as all feasts afterwards were (Psa 81:3; 2Ch 29:27) to intimate the joyous and delighted feelings with which they engaged in the service of God.

11. It came to pass on the twentieth day of the second month, in the second year, &c.--The Israelites had lain encamped in Wady-Er-Rahah and the neighboring valleys of the Sinaitic range for the space of eleven months and twenty-nine days. (Compare Ex 19:1). Besides the religious purposes of the highest importance to which their long sojourn at Sinai was subservient, the Israelites, after the hardships and oppression of the Egyptian servitude, required an interval of repose and refreshment. They were neither physically nor morally in a condition to enter the lists with the warlike people they had to encounter before obtaining possession of Canaan. But the wondrous transactions at Sinai--the arm of Jehovah so visibly displayed in their favor--the covenant entered into, and the special blessings guaranteed, beginning a course of moral and religious education which moulded the character of this people--made them acquainted with their high destiny and inspired them with those noble principles of divine truth and righteousness which alone make a great nation.

12. wilderness of Paran--It stretched from the base of the Sinaitic group, or from Et-Tyh, over that extensive plateau to the southwestern borders of Palestine.

13-27. the children of Israel took their journey ... by the hand of Moses--It is probable that Moses, on the breaking up of the encampment, stationed himself on some eminence to see the ranks defile in order through the embouchure of the mountains. The marching order is described (Nu 2:1-34); but, as the vast horde is represented here in actual migration, let us notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun, led the van, followed the Gershonites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim. Then came the Kohathites, who occupied the center of the moving mass, bearing the sacred utensils on their shoulder. They were so far behind the other portions of the Levitical body that these would have time at the new encampment to rear the framework of the tabernacle before the Kohathites arrived. Last of all, Dan, with the associated tribes, brought up the rear of the immense caravan. Each tribe was marshalled under its prince or chief and in all their movements rallied around its own standard.

29. Hobab, the son of Raguel the Midianite--called also Reuel (the same as Jethro [Ex 2:18, Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit from a religious point of view, and for the useful services his nomad habits could enable him to render.

31. Leave us not, I pray thee ... and thou mayest be to us instead of eyes--The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.

32. if thou go with us ... what goodness the Lord will show unto us, the same will we do unto thee--A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See on Jud 1:16 and 1Sa 15:6).

33. they departed ... three days' journey--the first day's progress being very small, about eighteen or twenty miles.

ark of the covenant of the Lord went before them--It was carried in the center, and hence some eminent commentators think the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their eyes. But it is probable that the cloudy pillar, which, while stationary, rested upon the ark, preceded them in the march--as, when in motion at one time (Ex 14:19) it is expressly said to have shifted its place.

35-36. when the ark set forward that Moses said, Rise up, Lord, and let thine enemies be scattered--Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctified by devotion; and so should our prayer be, "If thy presence go not with us, carry us not hence" [Ex 33:15].

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

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

Josephus intimates that one of these trumpets was always used to call the nobles together, the other to assemble the people; see Num 10:4. It is possible that these trumpets were made of different lengths and wideness, and consequently they would emit different tones. Thus the sound itself would at once show which was the summons for the congregation, and which for the princes only. These trumpets were allowed to be emblematical of the sound of the Gospel, and in this reference they appear to be frequently used. Of the fate of the trumpets of the sanctuary, See the note on Exo 25:31.

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.

When ye blow an alarm the second time - A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case, than that a single alarm served for each, with a small interval between them. The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint: Και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι παρα θαλασσαν· και σαλπιειτε σημασιαν τεταρτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι προς βορῥαν. "And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or signal, the camps on the north shall march." This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are there any various readings in the collections of Kennicott and De Rossi, which countenance the addition in the above versions. Houbigant thinks this addition so evidently necessary, that he has inserted the Latin in his text, and in a note supplied the Hebrew words, and thinks that these words were originally in the Hebrew text, but happened to be omitted in consequence of so many similar words occurring so often in the same verse, which might dazzle and deceive the eye of a transcriber.

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.

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

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

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

The standard - of Judah - See this order of marching explained at large on Numbers 2 (note). The following is the order in which this vast company proceeded in their march: -

Judah Issachar Zebulun Gershonites, and Merarites carrying the tabernacle.

Reuben Simeon Gad The Kohathites with the sanctuary.

Ephraim Manasseh Benjamin

Dan Asher Naphtali.

Moses said unto Hobab - For a circumstantial account of this person see the notes on Exo 2:15, Exo 2:16 (note), Exo 2:18 (note); Exo 3:1; Exo 4:20 (note), Exo 4:24 (note); and for the transaction recorded here, and which is probably out of its place, see Exo 18:5 (note), 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.

I will not go; but I will depart to mine own land, and to my kindred - From the strong expostulations in Num 10:31 and Num 10:32, and from Jdg 1:16; Jdg 4:11, and 1Sam 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!

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 Numbers 13, 20, 31, 32, etc). 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, etc., etc. 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: Και εσῃ εν ἡμιν πρεσβυτης, 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.

The ark - went before them - We find from Num 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.

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.

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 Psalm 68 (note). 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 defense 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.

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.

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

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

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.

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

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.

Raguel - Called also Reuel, Exo 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, Exo 18:27, but Hobab was young and fitter for these journeys, and therefore entreated by Moses to stay and bear them company.

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

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, Exo 18:19 - 27. And it is probable, this was the wise son of a wise father.

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.

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.

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

2 Make thee two trumpets of silver : of an whole piece shalt thou make them, that thou mayest use them for the calling of the assembly: and for the journeying of the camps.

For Aarons two Sons: though afterwards the number of the trumpets was much increased, as the number of the Priests also was. See 2 Chron. 5. 12. These trumpets were ordained, both for signification of the great duty of Ministers, to wit, to preach the word; and for use, as here follows.

A metal pure and pretious, and giving a clear sound.

See Exod. 25. 31. Numb. 8. 4.

3 And when they shall blow with them , all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.

(i. e.) The Priests by comparing this with ver. 8.

(i. e.) With both of them, by comparing this with the next verse.

Marginal references: Joel 2. 15.

5 When ye blow an alarm , then the camps that lie on the east-part, shall go forward.

To wit▪ once, as appears from ver. 6.

6 When ye blow an alarm the second time, then the camps that lie on the south-side, shall take their journey: they shall blow an alarm for their journeys .

As a sign for them to march forward, and consequently for the rest to follow them, which is easily understood out of these words.

8 And the sons of Aaron, the priests, shall blow with the trumpets : and they shall be to you for an ordinance for ever throughout your generations.

To oblige them to the greater regard and observance, as if God himself had called them.

9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets , and ye shall be remembred before the LORD your God, and ye shall be saved from your enemies .

Which was practised accordingly. See Numb. 31. 6. 2 Chron. 13. 12.

If you use this ordinance of God with trust and dependance upon God for help, which condition is necessarily to be understood from divers other Scriptures, where it is expressed.

10 Also in the dayes of your gladness , and in your solemn dayes , and in the beginnings of your months , ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings, that they may be to you for a memorial before your God : I am the LORD your God.

(i. e.) Days appointed for rejoycing and thanksgiving to God, either for former mercies, or for succeeding deliverances, as Esth. 9. 18. &c. Compare Hos. 2. 11.

Your stated and constant festivals.

Of which see Psal. 81. 3.

That God may remember you for good to accept and bless you, as that phrase oft signifies.

Marginal references: chap. 29. 1. 1 Chro. 15. 24. 2 Chron. 5. 12. and 7. 6. and 29. 26. Ezra 3. 10. Neh. 12. 35.

12 And the children of Israel took their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran :

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

Marginal references: chap. 2. 9, 16, 24, 31.

21 And the Kohathite set forward, bearing the sanctuary, and the other did set up the tabernacle against they came.

(i. e.) The Gershonites, and Merarites, as is evident both from their work and office, which was to take down and set up the Tabernacle, Numb. 3. 25. - 26. and 4. 22.—33. and from ver. 17. 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.

Marginal references: chap. 4. 4.; That is, the Gershonites, and the Merarites. See ver. 17.

28 Thus were the journeyings of the children of Israel, according to their armies when they set forward.

(i. e.) In this manner and order they marched.

Marginal references: Heb. Tui

29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses father in law , We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.

Called also Revel, Exod. 2. 18. who seems to be the same who is called Iethro, Exod. 3. 1. it being usual in Scripture for one person to have two or three names. And therefore this Hobab not Iethro, but his son, which may seem more probable, because Iethro was old and unfit for travel and desirous, as may well be thought, to die in his own Countrey, whether he returned, Exod. 18. 27. but Hobab was young and fitter for these journeys, and therefore intreated by Moses to stay and bear them company.

Which words are ambiguous, but seem to belong to Raguel, or Revel, not to Hobab, though others are of another mind.

Marginal references: Judg. [illegible: 1+ letters]. [illegible: 1 word]

30 And he said unto him, I will not go , but I will depart to mine own land, and to my kindred.

So he might truly and sincerely say, though after this speech he was overcome by the intreaties and perswasions of Moses. Or, he did go and settle his affairs and afterwards return: for we find his posterity settled among the Israelites. See Iudg. 1. 16. and 4. 11, 18. &c.

31 And he said, Leave us not, I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us in stead of eyes .

To direct and guide us: for though the cloud determined them to a general place, yet many particulars might be uncertain and 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 adjoyning 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 advise of men, as we see in Hobabs father Iethro. Exod. 18. And it is probable, this was the wise son of a wise Father.

33 And they departed from the mount of the LORD three days journey : and the ark of the covenant of the LORD went before them in the three dayes journey: to search out a resting place for them.

With continued journeys, onely it seems most probable, that the cloud made little pauses that they might have time for sleep and necessary refreshments, which their natures required. And thus all writers, when they relate the continued journeys of persons for many days together, are to be understood with this exception.

Not so much in place, say some, for so it went in the midst, or at least after the first camp, as may seem from ver. 21. as in office and authority, as a general who is said to go before or lead his Army, though he do not go in the very first place. But others more probably think, that the Ark, which indeed is not mentioned ver. 21. albeit in their stations it was in the middle, where also the cloud was, yet in their marches it went before them, as also the cloud did, and so the cloud was constantly over the Ark whether it stood or went, and 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 onely 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 Gods presence, did lead and direct them.

Where they might safely and commodiously rest. But this is a metaphorical expression, for discovering to them, for otherwise the Ark could not search, and God, who knew all places and things, needed not to search.

Marginal references: Deut. 1. 33. Jer. 31. 2. Ezek. 20. 6.

34 And the cloud of the LORD was upon them by day , when they went out of the camp.

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.

36 And when it rested, he said, Return , O LORD, unto the many thousands of Israel.

Or, give rest, i. e. a safe and quiet place, free from enemies and dangers.

Marginal references: Heb. ten thousand thousands.

Num 10:1-4

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

Num 10:5-6

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

Num 10:7

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

Num 10:8

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

Num 10:9

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

Num 10:10

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

Num 10:11-12

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

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

Num 10:13-21

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

Num 10:22-28

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

Num 10:29-32

The conversation in which Moses persuaded Hobab the Midianite, the son of Reguel (see at Exo 2:16), and his brother-in-law, to go with the Israelites, and being well acquainted with the desert to act as their leader, preceded the departure in order of time; but it is placed between the setting out and the march itself, as being subordinate to the main events. When and why Hobab came into the camp of the Israelites-whether he came with his father Reguel (or Jethro) when Israel first arrived at Horeb, and so remained behind when Jethro left (Exo 18:27), or whether he did not come till afterwards-was left uncertain, because it was a matter of no consequence in relation to what is narrated here.The grounds upon which Knobel affirms that the “Elohist” is not the author of the account in Num 10:29-36, and pronounces it a Jehovistic interpolation, are perfectly futile. The assertion that the Elohist had already given a full description of the departure in vv. 11-28, rests upon an oversight of the peculiarities of the Semitic historians. The expression “they set forward” in Num 10:28 is an anticipatory remark, as Knobel himself admits in other places (e.g., Gen 7:12; Gen 8:3; Exo 7:6; Exo 12:50; Exo 16:34). The other argument, that Moses’ brother-in-law is not mentioned anywhere else, involves a petitio principii, and is just as powerless a proof, as such peculiarities of style as “mount of the Lord,” “ark of the covenant of the Lord,” היטיב to do good (Num 10:29), and others of a similar kind, of which the critics have not even attempted to prove that they are at variance with the style of the Elohist, to say nothing of their having actually done so.

The request addressed to Hobab, that he would go with them to the place which Jehovah had promised to give them, i.e., to Canaan, was supported by the promise that he would do good to them (Hobab and his company), as Jehovah had spoken good concerning Israel, i.e., had promised it prosperity in Canaan. And when Hobab declined the request, and said that he should return into his own land, i.e., to Midian at the south-east of Sinai (see at Exo 2:15 and Exo 3:1), and to his kindred, Moses repeated the request, “Leave us not, forasmuch as thou knowest our encamping in the desert,” i.e., knowest where we can pitch our tents; “therefore be to us as eyes,” i.e., be our leader and guide, - and promised at the same time to do him the good that Jehovah would do to them. Although Jehovah led the march of the Israelites in the pillar of cloud, not only giving the sign for them to break up and to encamp, but showing generally the direction they were to take; yet Hobab, who was well acquainted with the desert, would be able to render very important service to the Israelites, if he only pointed out, in those places where the sign to encamp was given by the cloud, the springs, oases, and plots of pasture which are often buried quite out of sight in the mountains and valleys that overspread the desert. What Hobab ultimately decided to do, we are not told; but “as no further refusal is mentioned, and the departure of Israel is related immediately afterwards, he probably consented” (Knobel). This is raised to a certainty by the fact that, at the commencement of the period of the Judges, the sons of the brother-in-law of Moses went into the desert of Judah to the south of Arad along with the sons of Judah (Jdg 1:16), and therefore had entered Canaan with the Israelites, and that they were still living in that neighbourhood in the time of Saul (1Sa 15:6; 1Sa 27:10; 1Sa 30:29).

Num 10:33-34

“And they (the Israelites) departed from the mount of Jehovah (Exo 3:1) three days’ journey; the ark of the covenant of Jehovah going before them, to search out a resting-place for them. And the cloud of Jehovah was over them by day, when they broke up from the camp.” Jehovah still did as He had already done on the way to Sinai (Exo 13:21-22): He went before them in the pillar of cloud, according to His promise (Exo 33:13), on their journey from Sinai to Canaan; with this simple difference, however, that henceforth the cloud that embodied the presence of Jehovah was connected with the ark of the covenant, as the visible throne of His gracious presence which had been appointed by Jehovah Himself. To this end the ark of the covenant was carried separately from the rest of the sacred things, in front of the whole army; so that the cloud which went before them floated above the ark, leading the procession, and regulating its movements in the direction it took in such a manner that the permanent connection between the cloud and the sanctuary might be visibly manifested even during their march. It is true that, in the order observed in the camp and on the march, no mention is made of the ark of the covenant going in front of the whole army; but this omission is no more a proof of any discrepancy between this verse and Num 2:17, or of a difference of authorship, than the separation of the different divisions of the Levites upon the march, which is also not mentioned in Num 2:17, although the Gershonites and Merarites actually marched between the banners of Judah and Reuben, and the Kohathites with the holy things between the banners of Reuben and Ephraim (Num 10:17 and Num 10:21).As the critics do not deny that vv. 11-28 are written by the “Elohist” notwithstanding this difference, they have no right to bring forward the account of the ark going first as a contradiction to ch. 2, and therefore a proof that Num 10:33. are not of Elohistic origin.

The words, “the cloud was above them” (the Israelites), and so forth, can be reconciled with this supposition without any difficulty, whether we understand them as signifying that the cloud, which appeared as a guiding column floating above the ark and moved forward along with it, also extended itself along the whole procession, and spread out as a protecting shade over the whole army (as O. v. Gerlach and Baumgarten suppose), or that “above them” (upon them) is to be regarded as expressive of the fact that it accompanied them as a protection and shade. Nor is Psa 105:39, which seems, so far as the words are concerned, rather to favour the first explanation, really at variance with this view; for the Psalmist’s intention is not so much to give a physical description of the phenomenon, as to describe the sheltering protection of God in poetical words as a spreading out of the cloud above the wandering people of God, in the form of a protection against both heat and rain (cf. Isa 4:5-6). Moreover, Num 10:33 and Num 10:34 have a poetical character, answering to the elevated nature of their subject, and are to be interpreted as follows according to the laws of a poetical parallelism: The one thought that the ark of the covenant, with the cloud soaring above it, led the way and sheltered those who were marching, is divided into two clauses; in Num 10:33 only the ark of the covenant is mentioned as going in front of the Israelites, and in Num 10:34 only the cloud as a shelter over them: whereas the carrying of the ark in front of the army could only accomplish the end proposed, viz., to search out a resting-place for them, by Jehovah going above them in the cloud, and showing the bearers of the ark both the way they were to take, and the place where they were to rest. The ark with the tables of the law is not called “the ark of testimony” here, according to its contents, as in Exo 25:22; Exo 26:33-34; Exo 30:6, etc., but the ark of the covenant of Jehovah, according to its design and signification for Israel, which was the only point, or at any rate the principal point, in consideration here. The resting-place which the ark of the covenant found at the end of three days, is not mentioned in Num 10:34; it was not Tabeerah, however (Num 11:3), but Kibroth-hattaavah (Num 11:34-35; cf. Num 33:16).

Num 10:35-36

In Num 10:35 and Num 10:36, the words which Moses was in the habit of uttering, both when the ark removed and when it came to rest again, are given not only as a proof of the joyous confidence of Moses, but as an encouragement to the congregation to cherish the same believing confidence. When breaking up, he said, “Rise up, Jehovah! that Thine enemies may be scattered, and they that hate Thee may flee before Thy face;” and when it rested, “Return, Jehovah, to the ten thousand thousands of Israel!” Moses could speak in this way, because he knew that Jehovah and the ark of the covenant were inseparably connected, and saw in the ark of the covenant, as the throne of Jehovah, a material pledge of the gracious presence of the Almighty God. He said this, however, not merely with reference to enemies who might encounter the Israelites in the desert, but with a confident anticipation of the calling of Israel, to strive for the cause of the Lord in this hostile world, and rear His kingdom upon earth. Human power was not sufficient for this; but to accomplish this end, it was necessary that the Almighty God should go before His people, and scatter their foes. The prayer addressed to God to do this, is an expression of bold believing confidence, - a prayer sure of its answer; and to Israel it was the word with which the congregation of God was to carry on the conflict at all times against the powers and authorities of a whole hostile world. It is in this sense that in Psa 68:2, the words are held up by David before himself and his generation as a banner of victory, “to arm the Church with confidence, and fortify it against the violent attacks of its foes” (Calvin). שׁוּבה is construed with an accusative: return to the ten thousands of the hosts of Israel, i.e., after having scattered Thine enemies, turn back again to Thy people to dwell among them. The “thousands of Israel,” as in Num 1:16.The inverted nuns, נ, at the beginning and close of Num 10:35, Num 10:36, which are found, according to R. Menachem’s de Lonzano Or Torah (f. 17), in all the Spanish and German MSS, and are sanctioned by the Masorah, are said by the Talmud (tract de sabbatho) to be merely signa parentheseos, quae monerent praeter historiae seriem versum 35 et 36 ad capitis finem inseri (cf. Matt. Hilleri de Arcano Kethib et Keri libri duo, pp. 158, 159). The Cabbalists, on the other hand, according to R. Menach. l. c., find an allusion in it to the Shechinah, “quae velut obversa ad tergum facie sequentes Israelitas ex impenso amore respiceret” (see the note in J. H. Michaelis’ Bibl. hebr.). In other MSS, however, which are supported by the Masora Erffurt, the inverted nun is found in the words בּנסע (Num 10:35) and כּמתאננים העם ויהי (Num 11:1): the first, ad innuendum ut sic retrorsum agantur omnes hostes Israeliarum; the second, ut esset symbolum perpetuum perversitatis populi, inter tot illustria signa liberationis et maximorum beneficiorum Dei acerbe quiritantium, ad declarandam ingratitudinem et contumaciam suam (cf. J. Buxtorf, Tiberias, p. 169).

The Moving of the Camp. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. 3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. 5 When ye blow an alarm, then the camps that lie on the east parts shall go forward. 6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. 7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. 8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. 9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies. 10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God.

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

The Removal of the Camp. (b. c. 1490.)

11 And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. 12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. 13 And they first took their journey according to the commandment of the Lord by the hand of Moses. 14 In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab. 15 And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. 16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. 17 And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle. 18 And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur. 19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. 20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. 21 And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came. 22 And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud. 23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. 24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. 25 And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai. 26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. 27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. 28 Thus were the journeyings of the children of Israel according to their armies, when they set forward.

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

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

Moses's Request to Hobab. (b. c. 1490.)

29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel. 30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. 31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. 32 And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee. 33 And they departed from the mount of the Lord three days' journey: and the ark of the covenant of the Lord went before them in the three days' journey, to search out a resting place for them. 34 And the cloud of the Lord was upon them by day, when they went out of the camp. 35 And it came to pass, when the ark set forward, that Moses said, Rise up, Lord , and let thine enemies be scattered; and let them that hate thee flee before thee. 36 And when it rested, he said, Return, O Lord , unto the many thousands of Israel.

Here is, I. An account of what passed between Moses and Hobab, now upon this advance which the camp of Israel made towards Canaan. Some think that Hobab was the same with Jethro, Moses's father-in-law, and that the story, Exod. xviii., should come in here; it seems more probable that Hobab was the son of Jethro, alias Reuel, or Raguel (Exod. ii. 18), and that when the father, being aged, went to his own land (Exod. xviii. 27), he left his son Hobab with Moses, as Barzillai left Chimham with David; and the same word signifies both a father-in-law and a brother-in-law. Now this Hobab staid contentedly with Israel while they encamped at Mount Sinai, near his own country; but, now that they were removing, he was for going back to his own country and kindred, and his father's house. Here is, 1. The kind invitation Moses gives him to go forward with them to Canaan, v. 29. He tempts him with a promise that they would certainly be kind to him, and puts God's word in for security: The Lord hath spoken good concerning Israel. As if he had said, "Come, cast in thy lot among us, and thou shalt fare as we fare; and we have the promise of God that we shall fare well." Note, Those that are bound for the heavenly Canaan should invite and encourage all their friends to go along with them, for we shall have never the less of the treasures of the covenant, and the joys of heaven, for others coming in to share with us. And what argument can be more powerful with us to take God's people for our people than this, that God hath spoken good concerning them? It is good having fellowship with those that have fellowship with God (1 John i. 3), and going with those with whom God is, Zech. viii. 23. 2. Hobab's inclination, and present resolution, to go back to his own country, v. 30. One would have thought that he who had seen so much of the special presence of God with Israel, and such surprising tokens of his favour to them, would not have needed much invitation to embark with them. But his refusal must be imputed to the affection he had for his native air and soil, which was not overpowered, as it ought to have been, by a believing regard to the promise of God and a value for covenant blessings. He was indeed a son of Abraham's loins (for the Midianites descended from Abraham by Keturah), but not an heir of Abraham's faith (Heb. xi. 8), else he would not have given Moses this answer. Note, The things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. The magnetic virtue of this earth prevails with most people above the attractives of heaven itself. 3. The great importunity Moses used with him to alter his resolution, v. 31, 32. He urges, (1.) That he might be serviceable to them: "We are to encamp in the wilderness" (a country well known to Hobab), "and thou mayest be to us instead of eyes, not to show us where we must encamp, nor what way we must march" (which the cloud was to direct), "but to show us the conveniences and inconveniences of the place we march through and encamp in, that we may make the best use we can of the conveniences, and the best fence we can against the inconveniences." Note, It will very well consist with our trust in God's providence to make use of the help of our friends in those things wherein they are capable of being serviceable to us. Even those that were led by miracle must not slight the ordinary means of direction. Some think that Moses suggests this to Hobab, not because he expected much benefit from his information, but to please him with the thought of being some way useful to so great a body, and so to draw him on with them, by inspiring him with an ambition to obtain that honour. Calvin gives quite another sense of this place, very agreeably with the original, which yet I do not find taken notice of by any since. "Leave us not, I pray thee, but come along, to share with us in the promised land, for therefore hast thou known our encampment in the wilderness, and hast been to us instead of eyes; and we cannot make thee amends for sharing with us in our hardships, and doing us so many good offices, unless thou go with us to Canaan. Surely for this reason thou didst set out with us that thou mightest go on with us." Note, Those that have begun well should use that as a reason for their persevering, because otherwise they lose the benefit and recompence of all they have done and suffered. (2.) That they would be kind to him: What goodness the Lord shall do to us, the same we will do to thee, v. 32. Note, [1.] We can give only what we receive. We can do no more service and kindness to our friends than God is pleased to put it into the power of our hand to do. This is all we dare promise, to do good as God shall enable us. [2.] Those that share with God's Israel in their labours and hardships shall share with them in their comforts and honours. Those that are willing to take their lot with them in the wilderness shall have their lot with them in Canaan; if we suffer with them we shall reign with them, 2 Tim. ii. 12; Luke xxii. 28, 29.

We do not find any reply that Hobab here made to Moses, and therefore we hope that his silence gave consent, and he did not leave them, but that, when he perceived he might be useful, he preferred that before the gratifying of his own inclination; in this case he left us a good example. And we find (Judg. i. 16; 1 Sam. xv. 6) that his family was no loser by it.

II. An account of the communion between God and Israel in this removal. They left the mount of the Lord (v. 33), that Mount Sinai where they had seen his glory and heard his voice, and had been taken into covenant with him (they must not expect that such appearances of God to them as they had there been blessed with should be constant); they departed from that celebrated mountain, which we never read of in scripture any more, unless with reference to these past stories; now farewell, Sinai; Zion is the mountain of which God has said. This is my rest for ever (Ps. cxxxii. 14), and of which we must say so. But when they left the mount of the Lord they took with them the ark of the covenant of the Lord, by which their stated communion with God was to be kept up. For,

1. By it God did direct their paths. The ark of the covenant went before them, some think in place, at least in this removal; others think only in influence; though it was carried in the midst of the camp, yet the cloud that hovered over it directed all their motions. The ark (that is, the God of the ark) is said to search out a resting place for them; not that God's infinite wisdom and knowledge need to make searches, but every place they were directed to was as convenient for them as if the wisest man they had among them had been employed to go before them, and mark out their camp to the best advantage. thus Canaan is said to be a land which God spied out, Ezek. xx. 6.

2. By it they did in all their ways acknowledge God, looking upon it as a token of God's presence; when that moved, or rested, they had their eye up unto God. Moses, as the mouth of the congregation, lifted up a prayer, both at the removing and at the resting of the ark; thus their going out and coming in were sanctified by prayer, and it is an example to us to begin and end every day's journey, and every day's work, with prayer.

(1.) Here is his prayer when the ark set forward: Rise up, Lord, and let thy enemies be scattered, v. 35. They were now in a desolate country, but they were marching towards an enemy's country, and their dependence was upon God for success and victory in their wars, as well as for direction and supply in the wilderness. David used this prayer long after (Ps. lxviii. 1), for he also fought the Lord's battles. Note, [1.] There are those in the world that are enemies to God, and haters of him: secret and open enemies; enemies to his truths, his laws, his ordinances, his people. [2.] The scattering and defeating of God's enemies is a thing to be earnestly desired, and believingly expected, by all the Lord's people. This prayer is a prophecy. Those that persist in rebellion against God are hasting towards their own ruin. [3.] For the scattering and defeating of God's enemies, there needs no more but God's arising. When God arose to judgment, the work was soon done, Ps. lxxvi. 8, 9. "Rise, Lord, as the sun riseth to scatter the shadows of the night." Christ's rising from the dead scattered his enemies, Ps. lxviii. 18.

(2.) His prayer when the ark rested, v. 36. [1.] That God would cause his people to rest. So some read it, "Return, O Lord, the many thousands of Israel, return them to their rest again after this fatigue." Thus it is said (Isa. lxiii. 14), The Spirit of the Lord caused him to rest. Thus he prays that God would give Israel success and victory abroad, and peace and tranquillity at home. [2.] That God himself would take up his rest among them. So we read it: Return to the thousands of Israel, the ten thousand thousand, so the word is. Note, First, The church of God is a great body; there are many thousands belonging to God's Israel. Secondly, We ought in our prayers to concern ourselves for this body. Thirdly, The welfare and happiness of the Israel of God consist in the continual presence of God among them. Their safety consists not in their numbers, though they are thousands, many thousands, but in the favour of God, and his gracious return to them and residence with them. These thousands are cyphers; he is the figure: and upon this account, Happy art thou, O Israel! who is like unto thee, O people!

CHAP. X.

ANd Iehovah spake unto Moses, saying; Make unto thee, two trumpets of silver; of beaten worke shalt thou make them: and they shall be unto thee, for the calling of the assembly, and for the journeying of the camps. And they shall blow with them; and all the assemblie shall assemble themselves unto thee, at the doore of the Tent of the congregation. And if they blow with one, then the Princes, the heads of the thousands of Israel, shall assemble themselves unto thee. And (if) yee blow an alarme, then the camps, that encampe on the East-side, shall take their journey. And if ye blow an alarme the second time, then the camps, that encampe on the South-side, shall take their journey: they shall blow an alarme for their journeyes. And when yee gather together the Congregation, ye shall blow, and shall not sound an alarme. And the sonnes of Aaron the Priests, shall blow with the trumpets; and they shall be unto you, for a statute for ever, throughout your generations. And if yee goe to warre in your land, against the distresser that distresseth you; then ye shall sound an alarme with the trumpets, and ye shall be remembred before Iehovah your God, and ye shall be saved from your enemies. And in the day of your gladnesse, and in your solemne feasts, and in the beginnings of your moneths, then ye shall blow with the trumpets, over your Burnt-offrings, and over the sacrifices of your Peace-offrings: and they shall be unto you for a memoriall before your God; I, am Iehovah your God.

And it was in the second yeere, in the second moneth, in the twentieth day of the moneth, the cloud was taken up from off the Tabernacle of the Testimonie. And the sonnes of Israel journeyed, by their journeyes, out of the wildernesse of Sinai; and the cloud rested in the wildernesse of Pharan. And they journeyed, at the first, at the mouth of Iehovah, by the hand of Moses. And the standard of the campe of the sonnes of Iudah, journyed in the first (place,) according to their armies: and over his army, was Naasson the son of Amminadab. And over the armie of the tribe of the sons of Issachar, was Nethaneel, the son of Zuar. And over the armie of the tribe of the sons of Zabulon, was Eliab, the son of Helon. And the Tabernacle was taken downe: and the sons of Gershon, and the sons of Merari journeyed, bearing the Tabernacle. And the standard of the campe of Reuben journeyed, according to their armies: and over his armie, was Elizur, the son of Shedeur. And over the armie of the tribe of the sons of Simeon, was Shelumiel, the sonne of Zurishaddai. And over the armie of the tribe of the sons of Gad, was Eliasaph, the sonne of Deguel. And the Kohathites journeyed, bearing the Sanctuarie: and they set up the Tabernacle against they came. And the standard of the camp of the sons of Ephraim journeyed, according to their armies: and over his army, was Elishama, the son of Ammihud. And over the armie of the tribe of the sons of Manasses, was Gamaliel, the sonne of Pedahzur. And over the armie of the tribe of the sons of Benjamin, was Abidan, the son of Gideoni. And the standard of the campe of the sons of Dan journeyed; the rereward of all the camps throughout their armies: and over his armie, was Ahiezer, the sonne of Ammishaddai. And over the armie of the tribe of the sons of Aser, was Pagiel, the son of Ocran. And over the armie of the tribe of the sonnes of Naphtali, was Ahira, the son of Enan. These were the journeyings of the sons of Israel, according to their armies, when they journeyed.

And Moses said unto Hobab the son of Reguel the Midianite, the father in law of Moses; We are journeying unto the place, of which Iehovah said, I will give it unto you; goe thou with us, and we will doe thee good, for Iehovah hath spoken good concerning Israel. And he said unto him, I will not goe: but unto my land, and unto my kinred, I will goe. And he said, Leave us not I pray thee; forasmuch as thou knowest our encamping in the wildernesse; and thou maiest be to us for eyes. And it shall be, if thou wilt goe with us; yea it shall be, that that good, wherewith Iehovah shall doe good unto us, we also will doe good unto thee. And they journeyed from the mountaine of Iehovah, three daies journey: and the Arke of the covenant of Iehovah journeyed before them, the three daies journey, to search out for them a rest. And the cloud of Iehovah was over them by day, when they journeyed out of the campe.

And it was, when the Arke journeyed, that Moses said; Rise up, Iehovah, and let thine enemies be scattered; and let them that hate thee, flee from thy face. And when it rested, hee said; Returne Iehovah, (unto) the ten thousands thousands of Israel.

Annotations. MAke unto thee] After the constitution and order of the Church about the Lords San [illegible: 1 span]ie, and for their journeying towards Canaan; here followeth the appointment of such publike instruments as were requisite for the congregation, both when they journeyed and when they rested, when they went to war, or were in distresse, and when they were in peace. two trumpets] a trumpet (called Chatsotsrah) was of metall, a Cornet (called Shophar, whereof see Levit. 23. 24.) was of horne; both these were used after in Israel, 2 Chron. 15. 14. Psalm. 98. 6. Here at first were but two trumpets, as Aaron had but two sons Priests, Eleazar and Ithamar: after as the Priests and businesse were increased, so were the number of trumpets, that in Solomons time there were 120. Priests sounding with trumpets, 2 Chron. 5. 12. From which places compared, the Hebrew canons shew, that there never might be in the Sanctuarie at Gods publike worship there, fewer than two trumpets, nor moe than 120. Maimony in Cle hammikdash, ch. 3. sect. 4. of silver] which was the purest metall, and fittest for sound; fit also for signification, for the word of God, and lively graces of his spirit, were figured by these trumpets, as Esai. 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrewes say, the trumpets were to be made of silver; if of any other kinde of metall, they were unlawfull, Maim. in Cle hammikdash, ch. 3. sect. 5. The tongue of the just, is as choise silver, Prov. 10. 20. and, the words of the LORD, are pure words, as silver tried, &c. Psalm. 12. 7. beaten worke] wrought with the hammer, beaten into a plate, of one whole peece: so the golden Candlesticke was, Exod. 25. 31. It signified the labour of the ministers of God, giving themselves continually to praier, and to the ministerie of the word, Act. 6. 4. that the trumpets may give a cleare and certaine sound, for and unto the people. for the calling] for to call together the congregation. This was the first of the foure speciall uses of these trumpets, when the people rested, to assemble them unto the Lord in his Sanctuarie, for to heare his word, to pray, and to doehim worship. As, Blow the trumpet in Sion, sanctifie a fast, call a solemne assembly, Gather the people, sanctifie the congregation, &c. Ioel 2. 15, 16. and, Blow the trumpet in the new moone, &c. Psalm. 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer. for the journeying] to cause the camps, (that is, the people in their camps or tents) to take their journeyes. This was the second use of the trumpets, to sanctifie by their sound, the journeyes and travels of Gods people; that as their rest, so all their motions might be in God, by the conduct of his word and spirit. Thus were there three things to be observed at their removings; the Lords taking up of the cloud, Num. 9. 18. 22. the sound of the trumpets, Num. 10. 2. 5. 6. and the prayer of Moses, Num. 10. 35. Verse 3. And they] that is, the Priests shall blow, as is expressed in vers. 8. The Greeke translateth, thou shalt blow, meaning Moses, by the Priests whom he appointed thereto. with them] with both of them: for when but one was blowne, the Princes onely assembled, vers. 4. Verse 4. with one] the Latine translateth it, once; but the Greeke better, with one trumpet[illegible: 1 letter] heads] that is, captaines (governours) of thousands; in Greeke, Chiliarchs: see Exod. 18. 21. Thus was there one trumpet for the rulers, and one for the people, that all their assemblies might be in the name, and by the signe of the Lord: and the Governours might have their meeting apart, but not the people without the Governours presence; for wha[illegible: 1 letter]soever concerned the people, it belonged also to the Princes with them, in resting or journeying, peace or warre. And all assembled unto Moses the chiefe, and figure of Christ, Heb. 3. 1, 2. Verse 5. And if ye blow] or, And ye shall blow an alarme, and the camps, &c. So after: and thus the Greeke translateth it. an alarme] or, a broken sound; in Hebrew, Trugnah, which is generally any loud broken ringing noise, either with trumpets, as here; or with mens voices and shoutings, as in 1 Sam. 4. 5. and this, either a ioyfull shout, and triumphant noise, as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11, 12. or a mournfull cry, as Ier. 20. 16. See the notes on Levit. 23. 24. This broken sound or alarme, was fittest to stir vp and incourage the mindes of the people to rise and march forward to battell against the Canaanites: as the former continued equall sound, was for their quiet assembling vnto the seruice of God, and hearing of his Law. And unto this difference the Apostle hath respect, when he saith, If the trumpet give an uncertaine sound, who shall prepare himselfe to the battell? 1 Cor. 14. 8. And therfore also the Greeke here and often otherwhere, translateth it signe, or signification, because by it, the people distinctly perceived what they were to doe. Andir signified, how God by his trumpeters the Prophets and Apostles, hath distinctly signified his will unto his Church, for all things needfull, to furnish them unto all good works, 2 Tim. 3. 16, 17. and such should be the teaching of all his Ministers. The Hebrew Doctors have understood the former blowing with an equall continued sound, to be a signe of mercy to Israel; and this alarme or broken sound, to be a signe of judgment against their enemies. R. Menachem on Num. 10. saith, The blowing (of trumpets) signified mercies; therefore in the time of assembling the people, he saith, And they shall blow with them, and all the assembly shall assemble themselves unto thee, Num. 10. 3. for the gathering of them is in mercy, as it is written, Returne, ô LORD, unto the ten thousand thousands of Israel, Numb. 10. 36. Likewise, And he was King in Iesurun, when the beads of the people, the tribes of Israel were gathered together, Deut. 33. 5. But their journeying was with an alarme, Num. 10. 5. because the divine Majestie went before them; and it is written, Rise up LORD, and let thine enemies be scattred, Num. 10. 35. So the walls of Iericho fell with an alarme (or shout) Iof. 6. 20. because Gods Majestie went before them to consume their enemies, &c. on the East side] which were Iudah, Issachar and Zabulon, Num. 2. 3-7. Verse 6. on the South side] Reuben, Simeon, and Gad, Num. 2. 10. &c. for their journeyes] or, according to their journeyings; that is, not for these two quarters onely, but for the other also: as Chazkuni observeth, for all the foure camps. Here therefore the Greeke version addeth by way of explanation, And ye shall sound the third alarme, and the camps that encampe towards the West shall [illegible: 1 word] their journey: and ye shall sound the fourth alarm[illegible: 1 letter] and the camps that encampe towards the North, [illegible: 1 word] take their journey. The like is signified also by F[illegible: 1 letter]. Iosephus, in Antiq. Iudaic. lib. 3. c. 11. Where the Latine version misseth, interpreting Noton, the backe part of the Tabernacle (which was westward,) when it meaneth the South: and the third, [illegible: 1 word] Liba, westward, he turneth Southward; when Li[illegible: 1 span] is one of the westerne winds, as sheweth Aul. Gellius, in Noct. Attic. l. 2. c. 22. Vers. 8. a statute for ever] an everlasting ordinance: the outward rite continuing till Christs comming, the spirituall use abiding still for ever; that by the preaching of the word, and prayer, the Ministers of God should guide his people in all their affaires. Vers. 9 yee goe to warre] Hebr. yee come to warre, which the Greeke translateth, come forth. But comming is often used for going: as in Ion. 1. 3. comming (that is, going) to Tharshish. the distre[illegible: 1 span] in Greeke, the adversaries that resist you. This was the third use of the trumpets, to be sounded in time of warre and tribulation: whereof there be examples in Israels warre against the Midianites, Num. 31. 6. in the Iewes war against the Aposta[illegible: 1 letter]e Israelites, when they said, Behold God is with us, for a captaine; and his Priests with sounding trumpets, to cry alarme against you, 2 Chron. 13. 12. and sundry the like. This one distresse of war, is of some thought to be named for all other cal[illegible: 1 letter]mities; as the Hebrew canons declare, saying; It is commanded by the Law, to cry out, and to sound an alarme with trumpets, for every distresse that shall come upo[illegible: 1 letter] the congregation; as it is written, Against the distresser, that distresseth you, Num. 10. 9. as [illegible: 2 words] should say, every thing that shall distresse you, [illegible: 1 word] [illegible: 1 span] mine, and pestilence, and locusts, and the like; ye [illegible: 1 word] cry out for them, and sound an alarme. And [illegible: 1 word] thing belongeth unto repentance: for when distr[illegible: 1 span] commeth, and they cry out because of it, and make an alarme; all doe know, that for their evill deeds, they are afflicted; as it is written, Your iniquities have turned away these things, and your sinnes have with-bolden good things from you, (Ier. 5. 25.) &c. And by the exposition of our Scribes, we are to humble our selves for every distresse that [illegible: 1 word] come upon the Congregation, till mercy be shewed from heaven. Maimony in Misn. tom. 1. in Taanioth, or treat. of Fasts (or Humiliation) chap. 1. sect. 1. &c. with the trumpets] with which sound, they were also to lift up their voice in supplication to the Lord, to fast, and pray; as in Ioel 2. 15. 17. [illegible: 1 word] the trumpet (or Cornet) in Zion, sanctifie a [illegible: 1 word] call a solemne assembly, &c. Let the Priests the ministers of the LORD, weepe betweene the P[illegible: 4 letters] and the Altar; and let them say. Spare thy people, ô LORD, &c. So in the warre of Abijah, [illegible: 1 word] cried unto the LORD, and the Priests sounded with the trumpets, and the men of Iudah gave a shout, &c. 2 Chron. 13. 14, 15. And Iehosaphat in his warre, proclaimed a fast, and prayed, 2 Chron. 20. 3. 6. &c. The order and manner of such fasts, the Hebrewes describe thus: In these daies of Humiliation, men are to cry out with prayers and supplications, and to sound an alarme with trumpets onely. But if they be in the Sanctuarie, they sound an alarme with trumpets and with cornet; and not with both of them together, save in the Sanctuarie; as it is written, With trumpets and voice of the cornet, sound an alarme before the King the LORD, Psal. 98. 6. These Fasts (or Humiliations) which they have decreed for the Congregation because of distresses, are not day after day, for the multitude of the congregation cannot continue in so doing. Neither doe they decree the fast to begin, save on the second day of the weeke, and then on the fift day after that, and in the second day (of the weeke) after that againe; and so after this order, on the second day, and the fift, and the second, till mercy be shewed them. They decree no fasts for the congregation, on the Sabbaths, or Feast-daies; neither blow they in them with cornet or trumpets, nor cry out and make supplications in them; unlesse it be in a Citie that is besieged by heathens, or invaded by a slood, or in a ship ready to be cast away in the sea, &c. Neither decree they that a fast shall begin at the new Moones, or at the Feast of the Dedication of the Temple, or feast of Purim, or in the working day of any solemne feast. But if they have begun the Fast, though but one day, and any of these daies fall out, they fast, and accomplish the day in humiliation. These Fasts which are for distresse, women with child, and that give sucke, and little children fast not. And it is lawfull to eat in the night, when the fast is on the morrow. As the congregation is to fast for their distresse: so is a private man to doe for his; as if he be sicke, or wander in the wildernesse, or be imprisoned, he is to humble himselfe, and seeke mercy by prayer (to God.) Every fasting day decreed for the congregation, the Iudges and Elders sit in the Synagogue, and make inquirie of the deeds of the men of that Citie, from after morning prayer till mid-day; and remove the stumbling blocks of transgressions; and doe admonish, and inquire, and search concerning injurious persons and transgressors, and separate them; and concerning violent persons, and humble them, &c. These are the distresses, for which the congregation are to fast and [illegible: 1 word] an alarme. For the enemies of Israel that come against Israel; and for the sword that passeth by the land, as of heathens warring with heathens; and for the pestilence; and for evill beasts; and for Locusts; and for Caterpillers; and for blasting of fruits; and for meldew; and for ruine or downfall of buildings, by earthquake, winds, or the like; and for sicknesses that spread among the people; and for meanes of livelihood failing, to the decay of trading; and for raine, if it be too excessive, or too scarse: Every Citie that is distressed with any of these, is to fast, and sound an alarme, untill the distresse be taken away; and all that are round about that Citie, are to fast, but not to sound an alarme, but to request mercy for them. Maimony in Taanioth ch. 1. & 2. That humiliations in times of dist[illegible: 1 letter]esse, were appointed of God, the Prophet Ioel sheweth us, in whose time, Palmer-worms, Locusts, Canker-worms, Caterpillars, wasted the fruits of the earth; and drought, as fire and flame, burnt up the pastures, and trees of the field: for which the people were exhorted to fast and pray, which was performed with blowing of trumpets, and sounding alarme, &c. Ioel. 1. 4, 5. 13. 14. 19. 20. and 2. 1. 12. 13. 15. 16. &c. yee shall [illegible: 1 letter]e remembred] the Chaldee explaineth it, the remembrance of you shall come up for good before the Lord. This is a promise of grace, annexed to the signes, the trumpets: for remembrance is sometime for evill, to punish iniquitie, Nehem. 6. 14. Ier. 14. 10. sometime for good, as Neh. 5. 19. and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Ministers dutie, by preaching of the Law, to call men unto repentance for then sinnes, Esa. 58. 1. Ezek. 33. 3.—7. 8. H[illegible: 1 letter]s. 8. 1. [illegible: 1 letter]el 2. 1. 15, 16. and to stirre them up to fight the Lords battels against Satan, sinne, Antichrist, &c 2 Chron. 13. 12. 15. Ier. 51. 27. Ios. 6. 8. Rev. 8. 6, 7, &c. In which battels, the Lord himselfe will be with his people, and blow the trumpet before them, Zach. 9. 14. Verse 10. day of your gladnesse] in Greeke, daies; one named for all. This is the fourth use of the trumpets, for joy and triumph before the Lord. And by the day of gladnesse, (distinguished from the solemne feasts) Baal [illegible: 1 word] understandeth the Sabbath day: or, it may be meant of any extraordinary day of rejoycing for any speciall mercy received, or deliverance from evill. As a[illegible: 1 letter] [illegible: 1 word] first dedication of Solomons Temple, 2 Chr[illegible: 2 letters]. 5. 12, 13. also at the returne out of [illegible: 1 word] p[illegible: 1 letter]ivi[illegible: 1 letter]ie, and at the foundation of the second Temple, they set th[illegible: 1 letter] Priests in their apparell with trumpets, &c. and praised the Lord, whose mercy endureth for ever towards Israel, Ezr. 3. 10, 11. and likewise at the dedication of the wall of Ierusalem, Nehem. 12. 27. 35. solemne feasts] the ordinary feasts appointed of God, whereof see Levit. 23. beginnings] called in Greeke New Moones, which were in Israel at the beginning of every moneth, and were among the Solemnities, Num. 28. 11. &c. at which times trumpets and cornets were blowne, as appeareth also by Psalm. 81. 4. with the Trumpets] Afterward God by David and the Prophets ordained other instruments whereon the Levites played, called the instruments of musicke of the LORD, 2 Chrō. 7. 6. and they were, Psalteries, Harps, Cymbals, 1 Chron. 16. 5, 6. Flutes (or Pipes) and Timbrels, Psal. 149. 3. David also and the Prophets made Psalmes and Songs, which some of the Levites sung, whiles other played on the instruments, 1 Chron. 25. and 16. 7, 8. &c. And the Hebrewes recording the manner of service in the Temple, say, There might not be fewer than twelve Levites, standing upon the stage every day, to sing th[illegible: 1 letter] song over the sacrifice alwaies. And they sung the song with meuth, without instrument. There might not be fewer Psalteries than two, nor moe than six: not fewer Pipes than two, nor moe than twelve: not fewer Trumpets than two, nor moe than an hundred and twenty: not fewer Harpes than nine, but as many moe alwaies as they would: and but one Cymbal onely. Maimony tom. 3. in Cle hammikdash, chap. 3. sect. 3, 4. over your Burnt-offrings] a practise of this is shewed in Ezekialis time; for he set the Levites in the house of the Lord, with Cymbals, with Psalteries and with Harps, according to the commandement of David, and of Gad the Kings Seer, and of Nathan the Prophet, (for the commandement was by the hand of the Lord, by the hand of his Prophets;) and the Levites stood with the instruments of David, and the Priests with the Trumpets. And Ezekiah commanded to offer the Burnt-offering upon the Altar, and when the Burnt-offring began, the Song of the Lord began, with the Trumpets and with the instruments ordained by David King of Israel. And all the Congregation worshipped, and the singers sang, and the trumpeters sounded: all (this continued) untill the Burnt-offring was finished, 2 Chron. 29. 25.—28. So when Solomon sacrificed at the dedication of the Temple, the Levites that were singers, and others with Cymbals, Psalteries and Harps, were arrayed in white linnen, and stood at the East end of the Altar, and with them 120. Priests, sounding with trumpets. And the trumpeters and singers were as one, to make one sound to be heard, in praising and thanking the Lord; and they lift up their voice with the trumpets, and cymbals, and instruments of musicke, and praised the Lord; For he is good, for his mercy (endureth) for ever, 2 Chron. 5. 12, 13. of your Peace-offrings] The Hebrewes say, they used to sing the Song, over all the Burnt-offrings of the Congregation, which were due (to be offred;) and over the Peace-offrings of the solemne assembly, at the time when the wine (the drink-offering) was powred out. But the voluntary Burnt-offrings which the Congregation offred, &c. they sang not the song over them. Maimony in Cle hammikdash, ch. 3. sect. 3. So they understood this Law, not for private mens sacrifices, but for the publike Churches: they did not blow, save onely at the Congregations offring which was appointed them, saith; Chazkuni on Numb. 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service, directed thereto by his Ministers, Psal. 98. 6. and 150. 3. and 81. 3, 4. Ezr. 3. 10. 2 Chron. 5. 12, 13. Coloss. 3. 16. Ephes. 5. 18, 19. Blessed are the people that know the shouting-sound (or alarme of the trumpet,) Psal. 89. 16. Vers. 11. second yeere] after Israel was come out of Egypt, Num. 9. 1. second moneth] which we now call Aprill, the Hebrewes called it Ijar. twentieth day] the second Passeover being ended, Num. 9. 11. when by Mount Sinai (where the Law was given them,) they had abidden twelve moneths, lacking ten daies, as appeareth by comparing Exod. 19. 1, 2. the cloud was taken up] by the Lord, which was a signe that now the people should remove, Numb. 9. 17. But they had withall, word from the Lord, who spake unto them, saying; Yee have dwelt long enough in this mountaine; turne you, and take your journey, and goe to the mount of the Amorites, &c. Behold I have given the land before you; goe in, and posse[illegible: 1 span] which Iehovah sware unto your fathers, Deu[illegible: 1 letter]. 1. 6, 7, 8. So both by word and signe, God called them from Sinai, the place of bondage, by reason of the Law there given, Gal. 4. 24, 25. unto the land[illegible: 1 span] promise, which figured the state of grace and freedome by Iesus Christ: see the notes on Gen. [illegible: 1 word]. 5. Verse 12. by their journeyes] from Sinai to Taberah and Kibroth-hattaavah, Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H[illegible: 1 span], [illegible: 1 word] from Hazeroth, into the wildernesse of [illegible: 1 word], Num. 11. 35. and 12. 16. Pharan] or [illegible: 1 word], the name of a wildernesse and mountaine in it, mentioned againe in Deut. 1. 1. and 33. 2. In this wildernesse Ismael dwelt, Gen. 21. 22. Verse 13. at the mouth] that is, the word, as the Chaldee saith, or, by the voice, as the Greeke translateth: see Num. 9. 18. 23. the hand] that [illegible: 1 word], the ministerie of Moses, who ordered the blowing of the trumpets, and sanctified the journey by prayer, v. 35. Thus they had foure things (at this first removall) to confirme their faith in their [illegible: 1 word] vell through that terrible wildernesse; the Word[illegible: 1 letter]: God commanding them; and the lifting up of his cloud, for a signe visible; the word of Mosses in pra[illegible: 1 letter] er, and the sound of the trumpets for a signe [illegible: 1 word] ble. And thus they were furnished with all go[illegible: 1 letter]d meanes to conduct them into their promised inheritance: wherefore amongst other mercies or God to Israel, the memoriall of this was after celebrate[illegible: 1 letter], that he led his people in the wildernesse, for his [illegible: 1 word] endureth for ever, Psal. 136. 16. Deut. 8. 15. [illegible: 1 word]. 63. 14. Ier. 2. 6. Verse 14. according to] or, with their armies; that is, with the armie of Issachar, and armie or Zabulon, both which were under the standard [illegible: 2 words] dah, Num. 2. 2, 3.—9. So the Lion of Iudah as standard-bearer, and figure of Christ, goeth before them all, to fight in the forefront of the [illegible: 1 word]. against the Canaanites: see Gen. 49. 8. Iudg. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. Verse 17. was taken downe] after that the Priest had with veiles and clothes, covered the Ark[illegible: 1 span] other holy things in the Tabernacle, as is prescribed in Numb. 4. 5. &c. The taking downe of the Tabernacle, and removall thereof, and setting it up in another place; signified (among other th[illegible: 1 span] the instabilitie of that legall figurative worship, which Christ at his comming was to abolish, [illegible: 1 word]. 12. 27, 28. Also the unsetled estate of the Church, and all the members thereof, in the wildernesse[illegible: 1 letter]: this world, 2 Cor. 5. 1.—4. 2 Pet. 1. 14. Likewise the removall of the Church from one place and nation to another, from the Iewes to the Gentiles. Mat. [illegible: 1 letter]1. 43. In regard of this unstayednesse, Moses said unto them, Yee are not yet come to the [illegible: 1 word] Deut. 12. 9. But in Davids time he said, The [illegible: 1 word] hath given rest unto his people: and, the L[illegible: 1 span] shall no more carry the Tabernacle, nor any of it, for the service thereof, 1 Chron. 23. 25, 26. [illegible: 1 word] further in the notes on Num. 4, 20. [illegible: 1 span] Tab.] having six wagons on which they [illegible: 1 span] boards and coverings; as is shewed in [illegible: 1 span] 5. 7, 8, 9. Verse 18. of Reuben] who was stand[illegible: 2 letters] be[illegible: 2 letters]er to the second quarter, Numb. 2. 10.—16. Vers. 20. Deguel▪ called sometimes Reguel. Numb. 2. 14. so here the Greeke nameth him Ragovel. Vers. 21. the Sanctuarie that is, (as the Greeke translateth) the holy things, as the Arke, Candlesticke, Table, Altar, &c. which they were to beare on their shoulders, Numb. 4. 5.—15. and 7. 9. and they] that is, the Gershonites and Merarites forespoken of, in vers. 17. who therefore went before, that the house or tabernacle might be set up ready, to receive these holy things; for which the Tabernacle was made, and not they for the Tabernacle. Vers. 22. Ephraim] the standard-bearer to the third quarter: see Numb. 2. 18.—24. Vers. 25. the rere-ward] or, the gatherer, (in Greeke, the last of all the camps,) that gathered up and tooke care of the weake ones and hindmost, (such as Amalek had before smitten, Exod. 17. Deut. 25. 17, 18.) as also of the Leprous and uncleane, such as had beene put out of the host, Num, 5. 2. (as in Num. 12. 15. the people journeyed not, till Mary (who had beeene a Leper) was gathered,) This shewed Gods love and care of the most weake among his people, in taking such order for their safetie. And unto this order of march, the Prophet hath reference in Esai. 52. 12. Iehovah will goe before you, and the God of Israel will be your rere-ward (or gatherer.) And David processing his faith in God, saith, Though my father and my mother should forsake me; yet Iehovah would gather mee, Psal. 27. 10. In like manner at the siege of Iericho, armed men went before the Priests that blew with the trumpets; and the rere-ward came after the Arke, Ios. 6. 9. 13. Vers. 28. These were the journeyings] in Greek, These were the hosts (or armies.) By Th[illegible: 1 letter]se, is meant the order of their marching in their journeyes, which God, by this repetition, would have men to observe; & we may summarily view thus, When God tooke up the cloud, Moses prayed, and the Priests with the trumpets blew an alarme, then Iudah (the first standard) rose up, with Issachar and Zabulen; in which campe were 186. thousand and 400. men of warre (Num. 2. 9.) and they marched foremost. Then followed the Levites of Gershon, and Merari, with six wagons bearing the boards and coverings of the Tabernacle. The trumpets sounded an alarme the second time, then Reuben, Simeon and Gad, (with their armie of 151. thousand, 450. fighting men,) rose up, and followed the tabernacle. After them went the Levites, sons of Kohath, in the middest of the twelve tribes, bearing on their shoulders, the Arke, Candlesticke, Table, Altar, and other holy things. At the sound of the trumpets third alarme, rose up the standard of Ephraim, under which were of Ephraim, Manasses and Benjamin, 100. thousand and 8000. & an hundred men of war; and these followed the Sanctuary going before them: unto which the Psalmist hath reference, when he praieth, Before Ephraim up thy strength, and come for salvation [illegible: 1 span] Psalm. 80. 3. At the fourth alarme, the standard of [illegible: 1 letter]an arose, in whose campe were one hundred fifty seven thousand, and six hundred fighting m[illegible: 1 letter]n, of Dan, Aser and Naphtali; who not guarding the tabernacle, had charge of gathering all, and looking to the feeble, &c. that nothing should be lost, or [illegible: 1 word] behind. Thus the Sanctuary [illegible: 1 letter]ad the middest, most safe and honourable place: the greatest campe went foremost, the next in greatnesse went hin[illegible: 1 letter] most, for to resist all enemies, before and after. But the Lord [illegible: 1 span]selfe was he that went before, and gathered behind, ([illegible: 1 word] 52. 12.) who when he rose up, his enemies were scattered, and they that hated him, fled before him, [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 letter]5. when he marched before his people in the wildernesse, the earth quaked [illegible: 1 word] the [illegible: 1 span]ens dropped, and he confirmed his inheritance when it was w[illegible: 1 letter]aried, Psal. 68, 2. 8, 9, 10. Verse 29. [illegible: 1 span]bah] or, [illegible: 1 word], called in Greeke, Iohah, sonne o[illegible: 1 letter] Rag[illegible: 1 letter]v[illegible: 1 letter]l the M[illegible: 1 span] Hee was also called [illegible: 1 word], Ex[illegible: 1 letter]d. [illegible: 1 word]. 1. and [illegible: 1 word]. Iarcht here expoundeth it H[illegible: 1 span] ▪ but Ab[illegible: 1 letter]n [illegible: 1 word] [illegible: 1 word] of another minds, that it was the brother of Zippora Moses wife, and so not father in law, but brother in law to Moses. This speach of Moses to his father in law, some thinke [illegible: 1 word] before, when he came to him with Zippo[illegible: 1 letter]ah, [illegible: 1 word]. 18. 1, 2. &c. and so it may be translated, And Moses had said unto Hobab. Verse 30. I will not goe] This deniall is thought to be but for the present; and that Hobab went to his owne country first, and after returned againe to Moses in the wildernesse; because there is mention of the posteritie of Hobab dwelling among the Israeli[illegible: 1 letter]es in Canaan, Iudg. 1. 16. and 4. 11. 1 Sam. 15. 6. Or, if he returned not into the wildernesse, yet at the least, his posteritie came unto Israel in Canaan, as the Scriptures [illegible: 1 word] mentioned shew. Verse 31. for eyes] in stead of eyes, to guide us by thy counsell and providence. The Greeke translateth it, Thou shalt be an Elder amongst us. Or, by eyes, may be meant deare, loved, and tendered, as men doe their owne eyes. Verse 33. mount of [illegible: 1 span]vah] the Chaldee explaineth it, the mountaine whereon the glorie of the Lord had been revealed: that was Mount Sinai, where the Law had beene given. three dayes journey] or, three dayes way; which was both by Gods direction, & by his speciall power enabling the people to travell so long. The like journey was mentioned from Egypt, Exod. 3. 18. and after from the red Sea, [illegible: 1 letter]x. 15. 22. and now from mount Sinai where the Arke of the covenant journeyed before them: which was a figure of Christ, and of his conducting and strengthening of the people; and his resurrection from the dead was the third day, 1 Cor. 15. 4. which was for our justification, and so for rest and peace unto our soules, Rom. 4, 25, and 5. 1, 2, 3. who said of himselfe, Behold I cast out Devilt, and I doecures today and tomorrow, and the third day I shall be perfected, &c. Luke 13. 32, 33. Of the mysterie of this number three, and of the third day, see the annotations on Ge. 22. 4. journeyed before them] The Arke was carried by the Levites in the middest of them, as appeareth by verse 14. 21. but the eyes of all the people were vnto the cloud conducting them, and to the Arke amongst them; the journeying and resting whereof was sanctified by Moses prayer, before that the people might either set forward, or pitch their tents: and therefore it is said to journey before them. to search out] or, to espie; which the Chaldee expoundeth to prepare; the Greeke, to consider: it meaneth a diligent search and looking about for to know and finde out the estate of a place, as Num. 13. 2. 17, 18, 19, 20. So God is said to have searched out (or espied) the land of Canaan which he gave unto Israel, Ezek. 20. 6. And that which is here spoken of the Arke, Moses speaketh of God himselfe, in Deut. 1. 33. that he went before them to search out a place for them to pitch their Tents in. So Gods love and providence towards his Church in Christ, is hereby signified. Wherefore that which Moses said to Hobab, Thou mayest be for eyes unto us verse 31. was not meant that hee should appoint them a place to pitch and rest in; but that he being acquainted with the places in that Wildernesse, might signifie the conditions, commodities or discommodities of the places wch God should designe them for to pitch their camps in. a rest] that is, as in Esai. 66. 1. a place of rest: so the Chaldee expoundeth it, a place of encamping, or resting. Thus rest, is often used for a resting place, Psal. 132. 8. Gen. 8. 9. 1 Chr. 28. 2. Mic. 2. 10. Zac. 9. 1. This outward rest which God prepared for his people, figured the spirituall rest which we find for our soules, by following Christ in faith, Matth. 11. 29. Hebr. 4. 3. 10, 11. Verse 34. the cloud of Iehovah] which had conducted them from Egypt to mount Sinai, Exod. 13. 21. 22. the same guided them still. The Chaldee calleth it the cloud of the glory of the Lord. was over them] or, upon them; the Chaldee understandeth, went (or journeyed) over them: the Greeke saith, did over-shadow them: and David teacheth that it was spred for a covering, Psal. 105. 39. namely to shadow them from the heat of the Sunne: and in Num. 14. 14. Moses saith it stood over them. It signified unto them the glorious grace, guidance, and protection of God: and figured the like unto the Church after in Christ; who by his Word and Spirit, guideth and protecteth all his people, Esai. 4. 5, 6. For as God now led his people like a flocke in the Wildernesse, Psal. 78. 52. So Christ the good Shepheard calleth his owne sheepe by name, and leadeth them out, goeth before them, and the sheepe follow him, for they know his voyce; and goe in and out and finde pasture, Ioh. 10. 3, 4. 9. 11. See also the notes in Ex. 13. 21. by day] that is, in the day time, and daily, continually: for by day it was a cloud, and by night a fire: and this continued till they came to the promised land, Exod. 14. 20. 24. and 13. 22. Nehem. 9. 12. 19. Psal. 78. 14. Num. 14. 14. Verse 35. Rise up] or, Stand up: it is opposed to sitting still, and is meant here for the helpe and comfort of his people whom he conducted and for the destruction of his enemies, as the words following manifest: and thus David often useth it, as in Psal. 3. 8. and 7. 7. and 10. 12. and 17. 13. and 4[illegible: 1 letter]. 27. But specially in the 68 Psalme, (which is a prophesie of Christ, his resurrection, and ascension into heaven,) and which he beginneth with these words of Moses, Let God rise up, let his enemies be scattered, &c. which sheweth that the fulfilling of all these mysteries, is by Christ and his rising from the dead, for the justification and salvation of his Church. Onkelos translateth it in Chaldee, Bee thou reveiled, O Lord: and Ionathan paraphraseth, Be thou reveiled now, O Word of the Lord, in the strength of thine anger. thine enemies] Ionathan in Chaldee saith, the enemies of thy people: and after, those that hate them: for the enemies and persecutors of the Church, are the enemies of God himselfe, Act. 9. 4. Matth. 25. 45. Zach. 2. 8. This David sheweth, when saying vnto God, thine enemies and thine haters; he annexeth, Against thy people they have craftily taken secret counsell, &c. Psal. 83. 3, 4. scattered] as broken asunder: so the word signifieth, Psal. 2. 9. The effect of Christs death and resurrection, is the breaking and scattering of the conjoyned forces of his enemies, Psal. 68. 2, 3. 13. 15. and the contrary gathering together in one, of the children of God that were scattered abroad, Ioh. 11. 51, 52, Esai. 11. 10, 12. Returne Iehovah (unto) the ten thousands] that is, as the Chaldee paraphraseth, Returne LORD, dwell with thy glory, among the ten thousands thousands of Israel. Or, without supplying the word unto, as the Greeke translateth it, Returne, Lord, th[illegible: 1 letter] thousands the ten thousands in Israel: that is, cause them to returne unto their rest from their travels. For the word Returne, may meane either Gods action in himselfe, returning to his people: or his action in them, returning, reducing & bringing them againe; as in Deut. 30. 3. Psal. 14. 7. and 126. 1. In both senses rest and quietnesse is implied, which Moses intreateth God to give unto his people, and himselfe to remaine with them. So R. Menachem here expoundeth it to meane quietneesse; according to Esai. 30. 15. In returning and rest shall ye be saved. But the first interpretation seemeth most fitting, that as when the cloud, Arke, and hoast remoued, he prayed God to Rise up and goe with them against their enemies: so when the Arke and people rested, he prayeth God to returne and remaine among them: for in his presence their chiefe joy and safety consisted, as hee elsewhere sheweth, Ex. 33. 14, 15, 16. And that there is often a want of such words necessary to be supplied, the Scripture elsewhere sheweth, as in 2 Sam. 4. 1. [illegible: 1 word] men were Sauls sonne, that is, were unto Sauls s[illegible: 1 span]: or, hee had two men: and such wants are many times supplied by other prophets: as the pillars that were the house, 2 King. 25. 13. that is, which wer[illegible: 1 letter] in the house, Ierem. 52. 17. The Arke continu[illegible: 1 letter] the house, 2 Sam. 6. 11. that is, continued in the house, 1 Chron. 13. 14. and sundry the like. See; Deut. 32. 43.