32:1–15 The tribes of Reuben and Gad (v. 1) are encamped on the south side of the tabernacle (2:10, 14). Their “very great number of livestock” (32:1) is due in part to the Midianite plunder (31:32). However, the Israelites had left Egypt with much livestock (Ex. 12:38); they herded in the wilderness (Num. 11:22; 20:4, 8, 11, 19). In its broadest sense “livestock” (Hb. miqneh) can denote flocks and herds, including donkeys, mules, horses, and camels (Gen. 31:18; 32:13; Ex. 9:3). More narrowly, it defines herded, grazing ovine (“flocks”; Num. 31:9), distinguished from “cattle” (behemah; 31:9; 32:26), larger herded and nonherded animals, such as oxen and donkeys, respectively (Deut. 5:14; behemah, “livestock”). On “chiefs of the congregation” (Num. 32:2) cf. 4:34; 16:2; 31:13; Joshua 22:30.

The “land of Gilead” (Num. 32:1) in the broadest sense extends from the Arnon in the south to the Yarmouk in the north, divided by the Jabbok. In a more restricted sense it may refer to the northern half, whereas “the land of Jazer” may refer to the southern half, between the Jabbok and the Arnon.232 Transjordan suits these tribes’ needs and interests since it is recognized for its good grazing land for livestock (v. 1; cf. 2 Kings 3:4; Mic. 7:14).233 Most of the nine cities mentioned in Numbers 32:3 and again in verses 34–38 have been identified.234

“Ataroth” (cf. v. 34) is 9 miles (15 km) northwest of “Dibon” (cf. 21:30), which is 13 miles (21 km) east of the Dead Sea and 3.5 miles (5.5 km) north of the Arnon. For “Jazer” cf. 21:32. “Nimrah” (“Beth-nimrah”; 32:36) is 18 miles (30 km) east of Amman (biblical Rabbah). “Heshbon” is almost centered between the Arnon and Jabbok.235 “Elealeh” is northeast of Heshbon and 11 miles (18 km) southwest of Amman. “Sebam” (or “Sibmah,” v. 38; SP sbmh and LXX sebama) is unidentified but was famous for its quality wines (Isa. 16:8–9; Jer. 48:32). “Nebo” (cf. Num. 23:13–14) is 9 miles (15 km) east of the north end of the Dead Sea. “Beon” (“Baal-meon,” 32:38; “Beth Baal-meon,” Josh. 13:17; “Beth-meon,” Jer. 48:23) is 4.5 miles (7 km) southwest of Medaba, 10 miles (16 km) east of the Dead Sea, and 23 miles (37 km) southwest of Amman.

The “land that the Lord struck down” (Num. 32:4) is the land of Sihon and Og (v. 33). On “land for livestock” (v. 4) cf. verse 1. “Found favor” (matsaʾ khen; v. 5) is a common expression (e.g., 11:11, 15). Finding favor depends entirely on the kindly disposition of a superior (e.g., Gen. 6:8; 39:4; Num. 32:5; Ruth 2:10). “In your [sg.] sight” is addressed only to Moses, although the tribes have come to “Eleazar” and the “chiefs” (Num. 32:2).

Canaan’s eastern border is the Jordan (34:2, 12). Had the Transjordan Amorite kings not attacked, no land east of the Jordan would have been taken by the Israelites. The Amorites who are part of the seven nations to be dispossessed are Cisjordan Amorites (e.g., Gen. 15:21; Josh. 5:1), descendants of Canaan (Gen. 10:15; 1 Chron. 1:13). Although the negative verb form attenuates their request not to be forced to cross the Jordan, Moses views it as a refusal to take part in the conquest and settlement “while you sit here” (Num. 32:6), that is, outside Canaan. Are these two new generation tribes about to repeat the failure of the old generation? Moses’ remonstrance, “Will you discourage the heart of the people?” (v. 7), links their request to the Kadesh-barnea incident, when “your fathers . . . discouraged the heart of the people” (vv. 8–9). “Discourage” (nuʾ) is the same verb for preventing a vow from being fulfilled (“oppose”; 30:5, 8, 11).

Thirty-eight years earlier a bad report from ten scouts had demoralized the Israelites (14:36). “When I sent them from Kadesh-barnea” (32:8; cf. 33:4) is the first specific mention of the scouts’ having been sent from this point (cf. Deut. 9:23; Josh. 14:7). Numbers 13 mentions their being sent from the wilderness of Paran (v. 3) and the people’s encampment at Kadesh after reconnoitering the land (v. 26). Reference to “the land that the Lord has given them” (32:7, 9) recalls God’s promise concerning Canaan (e.g., Ex. 12:25; Num. 11:12; 14:16, 23; 32:12).

After recounting God’s judgment upon Israel for the Kadesh rebellion (vv. 8–13), Moses warns, “You have risen in your fathers’ place, a brood of sinful men” (v. 14; “brood,” tarbut, is a hapax legomenon). Moses sees in them the same sinful disposition as their fathers’ and the potential to repeat their mistake. Having witnessed the anger of the Lord expressed in his judgment upon the exodus generation, they are even more accountable (“To increase still more the fierce anger of the Lord against Israel”; v. 14). “If you turn away from following him” (v. 15) implies they could refuse the grace of the one who has promised to go before them. The LXX renders the Hebrew expression translated “turn away” (shub meʾahare) with the same term used in the NT concerning those who have “turned away” (apostrephō) from the truth (2 Tim. 4:4; Titus 1:14).

Israel suffered collective judgment because of the leaders of ten tribes: “He will . . . abandon them in the wilderness, and you [tribes of Reuben and Gad] will destroy all this people” (Num. 32:15). Moses fears the same punishment because of two tribes. It takes only one man’s disobedience to draw God’s later wrath, resulting in Israel’s defeat at Ai (Josh. 7:1, 12). “A little leaven leavens the whole lump” (1 Cor. 5:6).

32:16–32 There is no report of Moses’ seeking God’s directive in response to this extraordinary request, as he did earlier when he had no precedent upon which to draw (Num. 27:5; cf. 15:34–35).236 Moses’ anger is abated by the tribes’ proposed compromise to settle only their families and livestock, then to send their armed men to join the other tribes to secure the Cisjordan, and only thereafter to return to Transjordan (32:16–19). “Ready to go” (v. 17) renders a verb meaning “hasten” (Hb. khush; e.g., Isa. 28:16). The LXX “vanguard” perhaps translates khamushim, a military term with the general sense “in battle-readiness” (e.g., Ex. 13:18, “equipped for battle”).237 Their proposal to go “before the people of Israel” (Num. 32:17) would not be literally possible if the Reuben camp, which includes the Gad and Simeon companies, set out to cross the Jordan as in the wilderness trek—in battle march second (2:16). “Before the Lord for the war” parallels “before the Lord to battle” (32:20, 27; cf. vv. 21, 22, “before the Lord”), underscoring the sacred nature of the conquest (cf. 31:3).

Moses repeats their proposal but with opposite conditions: “If you will take up arms . . . this land shall be your possession.” But “if you will not do so,” he warns them, “you have sinned against the Lord” (32:23), the same charge leveled against the exodus generation at the golden calf incident (Deut. 9:16; cf. Jer. 40:3; 44:23). Sin is personified as an active agent finding its author (“Be sure your sin will find you out,” Num. 32:23; cf. Rom. 6:12). God warned Cain that sin desired to control him (Gen. 4:7). Sin is a pitiless master.

If these tribes keep their word, however, they will “be free of obligation” (naqi, “be free”; Num. 32:22; cf. 5:19, 28, 31), which indicates their promise is considered an oath (cf. Gen. 24:41 “free [naqi] from my oath”). To “be free” in Numbers 5 means not to experience effects of a curse for lying under oath (5:19, 28) and of the consequences of iniquity (5:31). The sworn obligation to be fulfilled is “to the Lord and to Israel” (32:22). “Do what you have promised” (or “do what proceeds from your mouths”; v. 24) expresses a vow or a sworn oath (“He shall do according to all that proceeds out of his mouth”; 30:2).238 They affirm their commitment to their proposal (32:25–27). Moses then formulates it as an order to Eleazar, Joshua, and the leaders containing the conditions upon which the Transjordan inheritance rests (vv. 28–29). He adds, “If they will not pass over with you armed, they shall have possessions among you in the land of Canaan” (v. 30), a stipulation Joshua enforces (Josh. 1:12–15). Moses places no confidence in their promise. Only their actions will prove their intent.239

The tribes reaffirm their obligation (Num. 32:31–32). “We will do” (v. 31) is another oath formula (cf. Judg. 11:10; Neh. 5:12; Jer. 42:5). By repeating Moses’ words (Num. 32:32) they reinforce their vow (cf. Josh. 2:12, 14, 17). To break a vow or oath is sacrilege (Num. 5:19; cf. 30:2). The inheritance they “have received” is one they “have taken” (laqakh; 34:14, 15; cf. Response section).

32:33–42 The territory and cities formerly belonging to the Amorites under Sihon and Og are given to Gad, Reuben, and half the tribe of Manasseh (v. 33). The cities Gad and Reuben rebuild are listed (vv. 34–38), supplemented by a summary of the territory and cities taken by Manasseh’s descendants (vv. 39–42). A good number of the cities in the inheritances of Gad and Reuben are mentioned in the Moabite Stone (c. 830 BC).240 King Mesha (cf. 2 Kings 3:4) claims to have rebuilt them, which indicates that the situation of the two tribes, especially Reuben’s, is tenuous. Battles to control these rich lands are incessant (e.g., 1 Sam. 14:47; 1 Chron. 5:26).

“Fortified [mibtsar] cities” (Num. 32:36; cf. 13:19, “strongholds”) is in opposition to “camps.” “Folds for sheep” (32:36) are surrounded by stone walls. Only a portion of the conscripted men will cross the Jordan with the other tribes.241 Others will stay behind to defend the women and children and care for the flocks.

Apart from a few exceptions, only those cities listed in 32:34–38, 41–42 not already mentioned in verse 3 are commented on here. “Ataroth” (v. 34; cf. v. 3) is mentioned in the Moabite Stone as a home of Gadites (line 10). For “Dibon . . . Jazer” (vv. 34, 35; Moabite Stone, line 20) cf. comments on 21:21–35 (at vv. 30, 32); 31:1–11 (at v. 3). “Aroer” (32:34; Moabite Stone, line 25) is about 14 miles (23 km) east of the Dead Sea, on the north bank of the Arnon gorge. “Atroth-shophan” (v. 35) is unidentified. “Jogbehah” is 7 miles (11 km) northwest of Amman (biblical Rabbah). In Gideon’s day Midianites lived in that area (Judg. 8:11; cf. Num. 32:42). For “Beth-nimrah” (v. 36) cf. v. 3, Nimrah. “Beth-haran” (“Beth-haram”; Josh. 13:27) is 18 miles (30 km) west southwest of Amman.

For “Heshbon . . . Elealeh . . . Nebo . . . Baal-meon” cf. Num. 32:3, “Beon.” The location of “Kiriathaim” (v. 37) is uncertain.242 Although Nebo, Baal-meon, and Kiriathaim are mentioned in the Moabite Stone (lines 10, 14, 30), the Reubenites are not (cf. discussion on v. 34 above). “Their names were changed” (v. 38) because, like Baal, Nebo was a god (Isa. 46:1; cf. Ex. 23:13). The name Nebo reappears after the area reverts to the Moabites (Isa. 15:2; Jer. 48:1, 22). For “Sibmah” (Num. 32:38) cf. v. 3, Sebam.

The Manassite “Machir” (v. 39) clan settled in northern Gilead and Bashan (“Sons of Machir,” v. 39; or “Machirites,” 26:29). “Havvoth-jair” (32:41; “towns of Jair,” Josh. 13:30; “villages of Jair,” 1 Kings 4:13) are somewhere in northern Gilead, near the Yarmouk River. The Jair clan, descendants of Machir, has twenty-three cities in Gilead (1 Chron. 2:21–22). It settles in Bashan as far north as Mount Hermon (Deut. 3:14; 1 Kings 4:13), where it has sixty cities (Deut. 3:4; Josh. 13:30; 1 Kings 4:13). “Nobah” (Num. 32:42) captures “Kenath” and renames the city after himself, located 55 miles (90 km) east of the Sea of Galilee. In Gideon’s day Midianites lived in the vicinity of Nobah (Judg. 8:11). With Zelophehad and others (Num. 27:1), Jair and Nobah are Machirite sons of Manasseh.

In summary, the inheritances of Reuben and Gad lie between the Arnon and Jabbok gorges, including for Gad the southern half of Gilead (Deut. 3:12, 16) and the Arabah east of the Jordan. The Reubenites receive most of the territory stretching from the Arnon to Heshbon, the Moabite tableland, or mishor.243 At some point the Gadite cities Dibon and Aroer (Num. 32:34) became Reubenite cities (Josh. 13:16–17). Conversely, some cities allotted to Reuben appear in Gad’s territory, which suggests Reuben is ultimately integrated into Gad, much like Simeon’s assimilation into Judah.244 Gad’s inheritance stretches from Heshbon in the south to Machanaim on the Jabbok and from east of Rabbah (Amman) to the Jordan, including the greater part of the eastern Jordan Valley (Josh. 13:25–27). Half the tribe of Manasseh inherits the land between the Jabbok and the Yarmouk, including the northern half of Gilead and Bashan (Deut. 3:13–16; Josh. 17:1). Bashan extends from the Yarmouk, ascending east of the Sea of Galilee to Mount Hermon in the north.