10:1–10 Signals and directions during the desert march from Sinai to the wilderness of Paran are not only visual (the cloud) but also audible (silver trumpets). The cloud gives the signal to set out, and in response the trumpets give the order in which the camps depart. This is the first time “trumpets” (Hb. hatsotserah; Num. 10:2) are explicitly mentioned, although they were implied in Leviticus 23:24 (“blast”; with “of trumpets” rightly added, as in Num. 29:1). They are fabricated by “hammered work” (10:2), like the cherubim and lampstand (cf. Ex. 25:18, 31; Num. 8:4). Josephus describes them as less than a cubit long,73 thus unlike the long ones depicted on the Arch of Titus.

These trumpets have at least four uses. The first is in “summoning the congregation” (10:2). The noun translated “summoning” (miqraʾ) is generally found only in the expression “holy convocation” (miqraʾ qodesh) that qualifies the sacred gatherings, including the Sabbath (e.g., Num. 28:18, 25, 26; 29:1, 7, 12; exceptions include Isa. 1:13; 4:5). “Holy” does not qualify the summons, since it has a civil rather than a ceremonial purpose. If both trumpets are blown, the summons is for “all the congregation . . . at the entrance of the tent of meeting” (Num. 10:3). “Congregation” refers specifically to its representatives (cf. comment on 1:1–19 [at v. 2]), such as the seventy elders and the officers (11:16). If only one trumpet is blown, “the chiefs, the heads of the tribes of Israel” are summoned (10:4). Twelve chiefs head the national census (ch. 1), lead the tribal military companies making up the camps (e.g., 2:3–4, 10–11), and present the twelve-tribe offerings at the tabernacle dedication (7:2).

The second use of silver trumpets is for “breaking camp” (massaʿ; 10:2; cf. the verb nasaʿ; for both, Ex. 40:36). This use is the immediate concern, as the following section makes clear (Num. 10:11–28). The trumpets are blown in various ways (vv. 5–7). To signal breaking camp “an alarm” (teruʿah, v. 5; certainly a loud sound, cf. Josh. 6:5; 1 Sam. 4:5: “shout”) is blown, first for the “east side” camps to move out (Num. 10:5; cf. 2:3–9), then a second time for the “south side” camps (10:6; cf. 2:10–16). The remaining order is not stated in the Hebrew text but completed in the LXX, following chapter 2: following the east and south side camps, the “west side” (2:18–24), and the “north side” camps are signaled (2:25–31). The “assembly [qahal] . . . to be gathered together [qahal]” (10:7) is a religious body. It is summoned by a “long blast . . . not . . . an alarm” (v. 7). There is little agreement on the nature of the sound (steady, staccato, quavering, etc.) or its length, however. An old rabbinic practice for the New Year shofar blasts consists of “three blasts,” one sustained, one quavering, and another sustained (Mishnah, Rosh Hashanah 4:9).

The third use of these trumpets is to “sound an alarm” (rwʿ) when going “to war in your land” (Num. 10:9). Although it is “your land,” it will not be taken without fierce resistance. At Jericho, signals are given by “trumpets [shopharot] of rams’ horns” (Josh. 6:4). The city walls collapse at the blowing of the “rams’ horns” (qeren hayyovel), the sound of the “trumpet” (shophar), and the people’s “shout” (teruʿah; Josh. 6:5; the same term translated “alarm” in Num. 10:5, both from rwʿ). In Gideon’s battle the Midianites are terrorized by the sound of smashing jars and blowing trumpets (shophar; e.g., Judg. 7:20; cf. 2 Sam. 2:28; 18:16; Ezek. 33:3). Apart from Numbers 10, in war contexts the use of hatsotseroth (translated “trumpets”) is rare (2 Chron. 13:12, 14; cf. Hos. 5:8 parallel with shophar). It is more commonly named among the musical instruments used by Levites in temple worship (e.g., 2 Chron. 5:12). In times of war the blowing of these trumpets is so that “you may be remembered [zakar] before the Lord your God, and you shall be saved from your enemies” (Num. 10:9) and to “be a reminder [zikkaron] of you before your God” (v. 10). Priests’ blowing the battle trumpets is like crying out to the Lord in prayer (2 Chron. 13:12, 14). When he heard the groaning of his people in servitude, God remembered his salvific covenant promises (Ex. 2:24; cf. Gen. 15:14, 18). He remembers the needs of his own and delivers them (Gen. 8:1; 19:29; 30:22; 1 Sam. 1:19; Pss. 98:3; 105:42; 106:45; 115:12).

The fourth use of these silver trumpets is to signal “appointed feasts” (pl. moʿed; Num. 10:10). “On the day of your gladness” refers to public sacred festivals, when “burnt offerings” and “peace offerings” are made for all the people (cf. Lev. 23:4–38; Num. 28:1–29:40; Deut. 16:1–17).

10:11–28 Dating the departure from Sinai marks this event’s importance: “In the second year, in the second month, on the twentieth day of the month” (10:11) is nearly fourteen months after the exodus (Ex. 12:17, 51; 19:1), over eleven months after Israel’s arrival at the mountain (Ex. 16:1), fifty days after the erection of the tabernacle (Ex. 40:17), and nineteen days after the census (Num. 1:1).

The main action sequence is that “the cloud lifted,” the Israelites “set out,” and “the cloud settled down.” (10:11–12). “Set out” (nasaʿ), the key word, occurs sixteen times (e.g., vv. 12, 13, 34, 35). “Arrival” is mentioned only once (v. 21), when the Kohathites arrive with the sacred furnishings after the tabernacle has been set up. “By stages” (v. 12) reads literally “in their stages/settings out,” which describes the camps’ sequential departures (east camp, south camp, etc.; vv. 5–6, 14, 18) from their encampments before arriving in the wilderness of Paran, at Kibroth-hattaavah (11:34) and Hazeroth (12:16).

The “wilderness of Sinai” (10:12) is one of a handful of named wildernesses included in the Israelites’ wilderness trek in the Sinai Peninsula (cf. Introduction: Title; comment on 1:1–19 [at v. 1]). Its position in the peninsula remains in doubt, since the identification of Mount Sinai is debated. If Mount Sinai is in the southern part of the Sinai Peninsula,74 the Israelites would head north through the mountainous eastern part of the peninsula to travel to the wilderness of Paran. If Mount Sinai is in the west-central part of the peninsula—as held in this commentary (cf. Section Overview of Numbers 33; comment on 33:1–15 [at v. 15])—they would travel in an east-northeasterly direction. The general contours of the “wilderness of Paran” (10:12) can be determined. From there the Israelite scouts “go up into the Negeb” (13:17) to reconnoiter Canaan (32:8). The northern border of Paran merges into the Negeb and the wilderness of Zin south of Judah to the Negeb highlands (34:3). On the east is the Arabah, with the Gulf of Elath on the southeast fringe (cf. Gen. 14:6 reading El[ath]-paran). The wilderness of Shur and Egypt lay to its west (Gen. 20:1; 21:21). This data suffices to locate the wilderness of Paran in the limestone tableland covering a large swath in the center of the Sinai Peninsula, today called et-Tih (“Wanderings Wilderness”). To the south are the mountains of the southern peninsula. From antiquity a major route crossing the Paran wilderness connected Midian and Egypt (1 Kings 11:17–18), later known as the Darb al-Hajj, the Pilgrim Road, used by Muslims to go from Egypt to Mecca.75

“They set out for the first time at the command of the Lord by Moses” (Num. 10:13). Israel has “set out” earlier from several points before arriving at Mount Sinai (Ex. 15:22; 16:1; 19:2). This is the first time they set out from Sinai, and the first time organized and marching in military camps and companies. It is also the first step from Sinai toward the Promised Land. The Lord’s command is audible (the silver trumpets; Num. 10:5–6) and visual (the cloud; vv. 11–12). Both signs attend the Lord’s word delivered to the people “by Moses.”

The order of march of the tribal camps (vv. 13–28) follows that laid out in chapter 2. The twelve tribes are organized in four camps, each camp consisting of three tribal military companies, with a standard of the camp of the lead tribe. The tribal camps’ rectangular stationary positions on each side of the tabernacle become linear once they are on the move. The eastern group “set out first,” led by “the standard of the camp . . . of Judah” (10:14). “Their companies” refers to their own [Judah’s] company, the “company” of Issachar, and the “company” of Zebulun (vv. 15–16). They are followed by the Gershonite and Merarite Levites, who have “taken down” the tabernacle and “carried” it (v. 17), that is, have transported it on wagons (cf. 7:7–8). Then the southern Reuben camp sets out, consisting of its own company together with Simeon’s and Gad’s companies (10:18–20).

They are followed by the Kohathite Levites (v. 21), responsible for “carrying the holy things” (cf. 4:15) on their shoulders (cf. 7:9). The order of march allows the Gershonites and Merarites to arrive ahead of the Kohathites so that “the tabernacle was set up before [the Kohathites’] arrival” (10:21). The sacred furnishings can thus be put in place by Aaron and his sons. This order of march appears to differ from that in chapter 2, where the “tent of meeting” and the “Levites” set out (v. 17) between the Reuben and Ephraim companies (vv. 10–16, 18–24). However, the Levites there, as suggested, are Kohathites who here set out between these two companies.

After them the western Ephraim camp sets out with its company and those of Manasseh and Benjamin (vv. 22–24). Finally, the northern camp sets out with the Dan company, joined by the companies of Asher and Naphtali (vv. 25–27). The Dan camp is the “rear guard of all the camps” (v. 25; cf. comment on 2:17; cf. Josh. 6:9; Isa. 52:12; 58:8). The Danites are renowned for their fighting prowess (Gen. 49:16–17; Judg. 18:27). They guard all the companies from a rear attack (cf. Deut. 25:17–18).

The summary statement (“This was the order of march of the people of Israel by their companies, when they set out”; Num. 10:28) covers the early stages of travel in Numbers 10:29–12:16, culminating in the Israelites’ making camp in the wilderness of Paran on the southern doorstep of the land of Canaan, at Kadesh.

10:29–32 Moses understands that God’s guidance by the cloud (v. 12) and the ark (v. 33) does not preclude human agency for specific matters. Moses requests Hobab to remain with the people, “For you know where we should camp in the wilderness, and you will serve as eyes for us” (v. 31). The flocks and herds need pasture and water, neither being readily available nor easily accessible in the wilderness, especially since the Israelites have much livestock (Ex. 12:38; 17:3; Num. 11:22; 14:33; 20:8). With time already being well into the “second month” (10:11; April–May), grass on the highlands will soon become scarce. Moses’ in-law is no stranger to desert herdsmanship (Ex. 3:1).

If “father-in-law” (Hb. khoten; Num. 10:29) refers to Reuel rather than Hobab, Hobab would be Moses’ brother-in-law.76 Judges 4:11 would be understood in the same sense (NIV: “brother-in-law; ESV: “father-in-law”). This harmonizes with Exodus 2, where “Reuel,” who has “seven daughters” (Ex. 2:16; “their father,” Ex. 2:18), gives “his daughter Zipporah” as wife to Moses (Ex. 2:21). Reuel is “the priest of Midian” (Ex. 2:16, 18). But elsewhere “Jethro, the priest of Midian” is called Moses’ “father-in-law” (Ex. 3:1; 18:1). Does he perhaps have two names: Jethro and Reuel? Others certainly do, such as Jacob/Israel (Gen. 32:28; Num. 24:17; Hos. 12:12), Gideon/Jerubbaal (Judg. 6:32; 8:35), and Solomon/Jedidiah (2 Sam. 12:24–25). It is worth noting that in each case the second is a theophoric name (-ʾel, -baal, -yah), like Reuel, “Friend of God.”

It is more likely that “Jethro” is a priestly title—or, more precisely, “Jether” (Hb. yether appears at Ex. 4:18, although it is conflated with “Jethro” in translation). A noun of the form yether would become “Jethro” whenever a third-person masculine singular suffix was attached.77 “Jethro” would mean “his excellence/eminence” (Gen. 49:3, “preeminence,” from yatar).78 Jethro blesses the Lord and offers sacrifices (Ex. 18:10, 12), two principal priestly ministries (cf. 1 Chron. 23:13). So Reuel and Jethro could be one and the same person, Moses’ father-in-law (Reuel) and priest (Jethro), with Hobab being Moses’ brother-in-law.

Reuel is a “Midianite” (Num. 10:29) and Hobab a “Kenite” (Judg. 1:16; 4:11). Rather than being a gentilic (like “Kenite”), “Midianite” may refer to someone from Midian (Ex. 2:15; Num. 10:30, “my land,” i.e., Midian; cf. “Jethro, the priest of Midian,” Ex. 3:1; 18:1). The designation “Kenite” first appears in connection with Hobab after the settlement in Canaan, which suits the suggestion that Hobab is Moses’ brother-in-law.

By acquiescing to Moses’ request Hobab will share in the “good” (Num. 10:29) the Lord has promised Israel; that is, he will be a beneficiary of covenant favor and hold an inheritance in the Promised Land (vv. 29, 32). Hobab initially declines Moses’ invitation (v. 30), but he ultimately accepts it; he is among the Israelites at Jericho and the Kenites who settle in the Negeb of the tribe of Judah (Judg. 1:16; 1 Sam. 27:10).

The proximity of Midian and Mount Sinai can be deduced from this passage and others. Moses fled from Egypt to the land of Midian (Ex. 2:15), which was near Horeb, the mountain of God (Ex. 3:1, 12; 4:27)—both terms designating Mount Sinai (e.g., Ex. 24:13, 15; Deut. 1:6, 19; Acts 7:30). Moses went back to Egypt from Midian, taking his wife and children (Ex. 4:19). Moses returned to Midian, where Aaron, leaving Egypt, came to him (Ex. 4:27). Moses’ father-in-law brought Moses’ wife and children to him when the Israelites arrived at Sinai (Ex. 18:5). Then he returned to “his own country” (Ex. 18:27), namely, Midian. Midian lay on the route traversing Paran on the way to Egypt (1 Kings 11:18). The implied proximity and relative ease of travel further support a location of Mount Sinai in the western peninsula rather than in the rugged southern mountains.

10:33–36 The travel narrative that began with Israel’s departure from Egypt halted in Exodus 19:1, when the people arrived at “the mountain” (Ex. 19:3). Now it resumes, as already indicated (Num. 10:11). Elsewhere “the mount of the Lord” (Hb. har yhwh) refers to the place in the land of Moriah where the Lord tested Abraham by ordering him to sacrifice Isaac (Gen. 22:1, 14). Solomon built the temple in Jerusalem on Mount Moriah (2 Chron. 3:1). Although the two places are geographically distinct, the common denominator between “the mount of the Lord” (i.e., Sinai) and “the mountain of the Lord” (also har yhwh; e.g., Isa. 30:29; i.e., Zion) is that both are linked to receiving and being instructed in the law of the Lord. They differ in that his law is given on the former to Israel, while from the latter it will go forth to instruct all peoples (Isa. 2:3; Mic. 4:2; Zech. 8:3). After his resurrection, Jesus returns to the Mount of Transfiguration in Galilee to meet his eleven disciples (Matt. 17:1–13; 28:16). There he announces the Great Commission to “make disciples of all nations, baptizing them” and “teaching them to observe all that I have commanded you” (Matt. 28:18–20).

“The ark of the covenant of the Lord” (Num. 10:33), the first of two occurrences of this title (cf. 14:44), is so named because the covenant law is placed within it (cf. “ark of the testimony” 4:5; 7:89; cf. comment on 1:47–54 [at v. 50], “testimony”). The ark “went before them” (10:33), which may imply that its being carried ahead of the people by Aaron and his sons on this first leg of the journey. In battle the priests carry the ark before the army (e.g., Josh. 6:12), though the Levites generally transport it in the midst of the marching camps (Num. 4:15; but cf. Deut. 31:9, 25; 2 Sam. 15:24). At the crossing of the Jordan the Israelites are to keep about 2,000 cubits (1,000 yards/900 meters) between themselves and the ark (Josh. 3:4). The three days refer to the journey to Kibroth-hattaavah, the first encampment before they arrive in the wilderness of Paran (Num. 11:34). Deuteronomy 1:2 speaks of an eleven-day journey between Horeb (Mount Sinai) and Kadesh-barnea (cf. Num. 13:26).

The ark goes “to seek out a resting place” (10:33; lit., “to scout out [tur] rest [menuhah] for them”). Before they left Sinai the Lord had promised, “My presence will go with you, and I will give you rest” (nuakh; Ex. 33:14). At the end of their journey on the plains of Moab Moses reminds the people that God “went before you in the way to seek you out a place to pitch your tents, in fire by night and in the cloud by day” (Deut. 1:33). Both the ark and the cloud are also reminders of God’s faithfulness to his promise.

The cloud, which provides shade by day and fire by night, is their guide (Num. 9:16–17; 14:14). It is a manifestation of the angel of the Lord, who leads the people (Ex. 14:19; 23:20–23; cf. 33:14; Judg. 2:1). When the Israelites are traveling, the cloud is “over them by day” (Num. 10:34; 14:14). When stationary, it remains over the tent (Num. 9:15, 17). “Whenever the ark set out,” so did Israel (10:35); “when it rested,” so did they (v. 36).

Moses’ invocation “Arise, O Lord” (v. 35) depicts a warrior stirred to battle: “Let your enemies be scattered [cf. Ps. 89:10], and let those who hate you flee before you” (Num. 10:35; cf. Deut. 28:7). David cites Moses’ invocation, applying it to his enemies (Ps. 68:1; cf. 2 Chron. 6:41; Ps. 132:8). Moses’ call “Return, O Lord” (Num. 10:36) anticipates a victorious return “to the ten thousand [pl. rebabah] thousands [pl. ʾelep] of Israel” (v. 36; cf. 1 Sam. 18:7, 8). This could be rendered “the multitude [pl. rebabah] of the clans/families [pl. ʾelep] of Israel” (cf. Num. 1:16; 10:4; Josh. 22:21, 30). Elsewhere the terms “ten thousand” and “thousand” refer to warriors (Lev. 26:8; Deut. 32:30; 1 Sam. 18:7; Pss. 68:17; 91:7; cf. Rev. 9:16). ʾElep may be a term for a military unit, as in some other cases (e.g., 1 Sam. 17:18; NIV: “unit”).79 The Israelites are now organized into military units with marching orders. As their God and Great King (Ps. 95:3; Matt. 5:35), the Lord is in the midst of his forces, enthroned on the cherubim (cf. Num. 7:89). Notwithstanding the great size of Israel’s forces, they cannot depend on their own strength.