Commentary on Numbers, Book · Chapter 10
CHAP. X.
Chapter X Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] Verſe 1 This Commandment concerning the Trumpets, it is very likely was given before, but not mentioned till now, when there was an occaſion for one principal uſe of them, viz. the removal of their Camp, v. 11.
Ver. 2. Make thee two Trumpets.] There were ſeveral Verſe 2 ſorts of Trumpets, of different form among the Ancients, as Euſtathius ſhows upon Homer's Iliad Ε p. 1138. where he mentions ſix. The ſecond of which was foreign, turned up round like a Ram's horn; which, he ſaith, the Egyptians uſed (it being found out by Oſiris) when they called the People to their Sacrifices; foreign. It was called in their Language foreign. Now in this Moſes oppoſed the Egyptians, (which they would do well to take notice of, who make their Cuſtoms to be of the greateſt Antiquity) for thoſe which he here ordered to be made were long, ſuch as we uſe at preſent. So Joſephus tells us, in whom there is a large deſcription of them, Lib. III. Antiq. cap. 11. where he ſaith they were a Cubit long, and narrow like a Pipe; but wider, as ours are, at the bottom.
Though only two be now ordered for preſent uſe, it did not hinder their making more hereafter; when both Prieſts, and People alſo were multiplied. See 2 Chron. V. 12. where in Solomon's time there were an hundred and twenty Prieſts ſounding with Trumpets. And Joſephus mentions a vaſt number more, Lib. VIII. Antiq. cap. 2.
Of ſilver.] Theſe being Sacred Trumpets, as Joſephus frequently calls them, it was fit they ſhould be made of this pure Metal: which gave them alſo a ſhriller ſound.
Of one whole piece ſhalt thou make them.] As he did the Candleſtick, XXV Exod. 31. which made them the more firm; and apter to give a certain and diſtinct ſound.
That thou mayeſt uſe them for the calling of the Aſſembly, and for the journeying of the Camps.] Theſe are the two great uſes for which they were deſigned. Unto which ſome think a third is added, v. 9. See there. It is certain that in v. 10. another uſe of them is aſſigned.
Ver. 3. And when they.] i. e. The Prieſts, v. 8.
Shall blow.] With an equal and continued ſound. Verſe 3
With them.] With both the Trumpets; as appears from v. 4.
All the Aſſembly ſhall aſſemble themſelves to thee.] By this kind of ſound, with both the Trumpets, the People underſtood that the whole Congregation was called to meet together.
At the Door of the Tabernacle of the Congregation.] Which ſeems to have been the uſual place where they aſſembled; and made their meeting the more ſolemn, becauſe it was before the LORD.
Ver. 4. And if they blow but with one Trumpet, then Verſe 4 the Princes which are Heads, &c.] If only one Trumpet made the ſound before-mentioned, it was intended to ſummon only the Princes of Iſrael to attend Moſes.
Shall gather themſelves to thee.] At the Door of the Tabernacle of the Congregation, as was ſaid before.
Ver. 5. When ye blow an alarm.] When they did Verſe 5 not ſimply blow, with a long, even and plain blaſt; but with an interrupted, and a broken or trembling ſound: which had, as the Jews ſay, a plain Note before, and after that a quavering. We generally explain it by a Tara-tan-tara: but, that word, (as Dr. Lightfoot obſerves) ſignifies a blaſt, which put the quavering Sound before and after, and the plain Note in the midſt; which is contrary to the Jewiſh deſcription of it. See Temple Service, chap. 7. ſect. 2. Hottinger makes no other diſtinction between the foregoing Sound, v. 3. called Tekiah, and this called Teruah: but that the former was equal, and this was quick and conciſe, Analect. Diſſert. III. p. 152.
Then the Camps that lye on the East parts ſhall go forward.] viz. If this Alarm was blown only once, (as appears from Verſe 6.) then the Hoſts that were under the Standard of Judah began to march. See Chapt. II. 3.
Verſe 6 Ver. 6. When ye blow an Alarm the ſecond time, &c.] Having ceaſed for a while, if the Alarm was blown again, then thoſe Tribes which were under the Standard of Reuben (Chapt. II. v. 10, 11, &c.) began to move, who lay on the South-ſide.
They ſhall blow an Alarm for their Journeys.] That is, they ſhall blow a third and fourth Alarm, for the moving of the other two Standards. So the LXX. rightly explain it, in ſo many words at length; Ye ſhall blow an Alarm the third time, and the Camps that lye towards the Sea (i. e. on the Weſt-ſide) ſhall take their Journey; and ye ſhall blow the fourth Alarm, and they ſhall lye towards the North, &c. In what order the Camp of the Levites moved, is related afterwards, v. 17, 21.
Verſe 7 Ver. 7. And when the Congregation is to be gathered together, you ſhall blow, but you ſhall not ſound an Alarm.] Here is a manifeſt diſtinction between plain blowing and ſounding an Alarm: which were for different purpoſes; and accordingly to be uſed, v. 3, 5.
Verſe 8 Ver. 8. And the Sons of Aaron the Prieſts ſhall blow with the Trumpets.] None elſe was permitted to uſe them, either for calling the Aſſembly together; or for their March, or at their Feaſts: becauſe God would have the greater regard paid to the Sound which was made by his Miniſters; as if he himſelf called upon them to attend his Summons.
And they ſhall be to you for an Ordinance for ever throughout your Generations.] Theſe Trumpets ſhall be uſed by you, not only while you ſtay in the Wilderneſs; but in future Ages, as long as you are a Nation.
Ver. 9. And if you go to war in your Land, against Verſe 9 the Enemy that oppreſſeth you, &c.] This is thought to be a third uſe of the Trumpets; when they were going to give Battel to their Enemies. Which may be confirmed from XXXI. 6. and from 2 Chron. XIII. 12. But this doth not exclude another meaning; which is, that they called the People together to Faſt, and pray to God, before they went out to Battel. For it is certain that a Faſt was proclaimed by blowing of the Trumpet, II Joel 15, &c. Which juſtifies what Maimonides ſaith in Taanioth, cap. 1. that they blow with the Trumpet, not only when they were in danger from their Enemies; but in all other Diſtreſſes, by Famine, or Peſtilence, &c. For he makes this blowing with the Trumpets in this place, to be the ſame with that Precept, L Pſal. 14. Call upon me in the day of Trouble, More Nevoch. P. III. cap. 36. The only Objection that I can find againſt this Expoſition (which is very ancient) is, that Moſes ſpeaks here of blowing an Alarm with the Trumpets: which was not uſed (v. 7.) for calling the Aſſembly together; but for the motion of the Camps, v. 5. yet one cannot conceive how they ſhould be gathered together to make an Army to ſight with their Enemies, but by ſome ſort of Sound with the Trumpet, (See III Judg. 27. VI. 34.) and being met, it is highly probable they called upon God by Prayer and Faſting for good Succeſs; as the latter part of this Verſe intimates. Beſides, theſe ſilver Trumpets ſeem to have been uſed only at the Sanctuary; and other Trumpets were uſed when they went to War. For at the Siege of Jericho, the Prieſts blew with Horns, not with theſe ſilver Trumpets. Therefore they may well be thought here to have called them to the Sanctuary to pray to God, before they went to War; and that by blowing an Alarm; whereby they underſtood the meaning of the Summons. And if we may believe the Jews, they uſed, when the Temple was built, to blow an Alarm every Morning, at the opening of the Gates of it; particularly at the opening of the East Gate, called the Gate of Nicanor, (as Dr. Lightfoot obſerves in the place above-named) For which, though there was no expreſs Command, yet it was grounded on this Reaſon, That the Levites, who were God's Hoſt, (as they are often called in this Book, IV. 3, &c. VIII. 24.) might be awakened to come and attend their Service in the Houſe of God.
And ye ſhall be remembred before the LORD your God.] He will be merciful to you, and grant your Requeſt; as the next words explain it.
And ye ſhall be ſaved from your Enemies.] Which is to be underſtood with this Condition, That they turned to him with unfeigned Repentance; which was the proper intention of their Prayer and Faſting.
Verſe 10 Ver. 10. Alſo in the days of your gladneſs.] Here is a fourth uſe of theſe Trumpets, which were blown when they rejoyced for the good Succeſs, ſuppoſe, of their Arms, or any other great Deliverance; like that mentioned IX Eſther 19. when they feaſted upon the Peace-offerings, which were then offered. And thus it was when Solomon built the Temple, 2 Chron. V. 12. VII. 6. and at the laying the Foundation of the ſecond Temple after the Captivity, III Ezra 10. and at the Dedication of the Walls of Jeruſalem, XII Nehem. 27, 35.
And in your ſolemn Days.] Mentioned in XXIII Levit. which were proclaimed by Sound of Trumpet, (See there v. 2.) and there were great Feaſts upon many of them, at which the Levites, the Poor, and the Widows were entertained, XVI Deut. 11. VIII Nehem. 10, 12. But they were not all Feaſts which are there mentioned, for one of thoſe Solemn Days was a Fast, viz. the great Day of Atonement. And therefore the Hebrew word MOED ſhould rather be tranſlated Days of Aſſemblies, as our Mr. Thorndike obſerves; who (in his Book concerning the Service of God at Religious Aſſemblies) notes, that Moſes here diſtinguiſhes three ſorts of Solemnities. Firſt, The Days of your Gladneſs, which ſignifie Solemnities to be celebrated with cheerfulneſs of heart, i. e. Feaſts. Then, The Solemn Days of Aſſemblies, (as he tranſlates it) containing beſides thoſe, Aſſemblies for Humiliation, as the Day of Atonement. And laſtly, The beginnings of your Months, to which there was a peculiar Service appointed, XXVIII. 11.
And in the beginning of your Months.] On the New Moons, which the Jews obſerved, not like thoſe other Feſtivities and Days of Aſſemblies, upon which they abſtained from all Servile Work; but with ſpecial Sacrifices, which God appointed to be offered to him upon them, XXVIII Numb. 11, 14. and with the Solemnity of Blowing with Trumpets, LXXXI Pſal. 3. And they were the more careful to obſerve the New Moons, becauſe their great Feſtivals depended upon it; though they are not reckoned among their Feſtivals or Solemn Aſſemblies, XXIII Levit. but only the firſt Day of the ſeventh Month, was a memorial of Blowing of Trumpets, v. 24. which gave occaſion perhaps for obſerving all the New Moons in the Year. And there being no expreſs Command for obſerving the firſt Day of the Month, but only for peculiar Sacrifices upon it, and Blowing of Trumpets, ſome argue from thence, that in the moſt ancient Times before the Law of Moſes, New Moons were obſerved with Feſtival Joy, (it being plain that they were ſo in the Days of Heſiod) of which, though we can have no certainty, yet it is very probable, that the Idolatry of worſhipping the Sun, Moon and Stars, being then in the World, they were wont at the appearance of every Moon, to expreſs much Joy, and offer Sacrifices to it. From which God intended to preſerve his People, by appointing ſpecial Sacrifices (with blowing of Trumpets) to be offered unto himſelf at that time. And it is manifeſt, the Jews were ſo obſervant of the New Moons, that they ſeem to have regarded them next to their Sabbath, as Times of Religious Worſhip of the Divine Majeſty, 2 Kings IV. 23. and LXVI Iſai. 23. VIII Amos 5.
And thus I find that among the Athenians (whoſe Laws are obſerved by many to have been derived from Moſes) the firſt day of the Month was foreign, as Plutach ſpeaks, a most holy day; and yet it was not a Feſtival: nor was it conſecrated to any particular God, but unto all. And there was a Law, foreign, that they offer Sacrifices upon the firſt Day of the Month; when they went up to the Acropohi (as Demiſthenes tells us) to pray for the Publick Welfare of the City▪ and for their own Private Happineſs. See Sam. Petit… in his Comment. in Leges Atticas, Lib. I. Tit. 1. p. 85.
Over the Burnt-offerings.] Eſpecially the Morning Sacrifice; at the offering of which the Trumpets began to Sound, 2 Chron. XXIX. 27.
And over the Sacrifice of your Peace-offerings.] Which being Sacrifices of Thankſgiving, it was very proper to have them attended with the Sound of the Trumpets.
That they may be to you for a memorial before your God.] i. e. That he may graciouſly accept your Offerings, and bleſs you, (as the Phraſe ſignifies in the foregoing Verſe) when he ſees his Service to be your Delight and Joy.
I am the LORD your God.] By whoſe Soveraign Authority theſe Commands were given; and in the obſervance of which they might be aſſured of his Bleſſing.
Ver. 11. And it came to paſs on the twentieth Day of Verſe 11 the ſecond Month, in the ſecond Year.] After their coming out of Egypt, as appears from Chapt. I. 1.
That the Cloud was taken up.] In token that they were to begin to move, as the Cloud did, IX. 17.
From off the Tabernacle of the Teſtimony.] i. e. The moſt holy Place, over which it reſided, IX. 15.
Ver. 12. And the Children of Iſrael took their Journeys.] Verſe 12 After the Cloud was taken up, it ſtood ſtill for ſome time, till they had taken down the Tabernacle, and packt up their own Tents and Houſhold-ſtuff. Or elſe, while thoſe under the firſt Standard moved, they took down the Tabernacle: But ſtill the three Tribes which firſt moved, upon the going up of the Cloud, muſt have ſome time allowed to take up their own Tents, &c.
Out of the Wilderneſs of Sinai.] Where they had ſtayed near a Year.
And the Cloud reſted.] After three Days motion, v. 33.
In the Wilderneſs of Paran.] Where they had ſeveral Stations, beſides this; which was the Mid-way between the Red Sea and the Land of Canaan: and from the Graves of thoſe that luſted, was called Ribroth-hattaavah, XI. 33. XXXIII. 16. where they ſtayed a Month; and from thence went to Hazeroth: and were ſtill in the Wilderneſs of Paran, XII. 16.
Verſe 13 Ver. 13. And they firſt took their Journey.] In the Hebrew the words are, They journeyed at the first; i. e. at their firſt Removal; which was this.
According to the Commandment of the LORD by the hand of Moſes.] Not whether they pleaſed themſelves, but according as God had before directed, when the Cloud was taken up; and in ſuch order as he appointed. See IX. 18. And there ſeems to have been a ſpecial Direction, by an expreſs Command, for this firſt Removal, I Deut. 6, 7.
Verſe 14 Ver. 14. In the first place went the Standard of the Children of Judah, &c.] By this it appears that the foregoing words, concerning their Removal according to the Commandment of the LORD, relates to the order o their M…rch, as well as to the way they went. See concerning thoſe that marcht under his Standard, and their Commanders (which are here mentioned, and in the wo next verſes▪) Chapt. II. 1, 3, 5, 7.
Verſe 17 Ver. 17. And the Tabernacle was taken down.] By the Levites (I. 51.) who went about this work, as … as the Cloud went up from the Tabernacle; while … three Tribes under the Standard of Judah were ſitting themſelves to move.
And the Sons of Gerſhon, and the Sons of Merari ſet forward.] They immediately followed the three Tribes, which encamped on the Eaſt of it, under the Standard of Judah.
Bearing the Tabernacle.] Such parts of it, as were committed to each of their Charge, IV. 24, &c. 31, &c.
Ver. 18. And the Standard of the Camp of Reuben Verſe 18 ſet forward, according to their Armies, &c.] Of this, and the two following Verſes, ſee II. 10, 12, 14.
Ver. 21. And the Kohathites ſet forward, bearing Verſe 21 the Sanctuary.] That is, the Ark, the Holy Table, the Candleſtick, &c. and other things belonging to the Sanctuary, (IV. 15, 16, &c.) which the Kohathites carried in the middle of the four Camps for their greater Security.
And the other.] i. e. The Gerſhonites and the Merarites before-mentioned, v. 17.
Did ſet up the Tabernacle againſt they came.] When the Cloud reſted, the two fore-going Camps under the Standards of Judah and Reuben reſted alſo; and ſettled themſelves in their Tents. Which while they were doing, the Gerſhonites and Merarites, (who marched between them) ſet up the Tabernacle that it might be ready to receive the Ark, and the other Holy things, which followed immediately, under the care of the Kohathites. This ſhows the excellent Order wherein they always moved; not only without any tumult or confuſion, but with ſuch a Diſcipline, as ſignified they were under the Conduct of a moſt skilful Leader.
Ver. 22. And the Standard of the Children of Ephraim ſet forward, according to their Armies.] After the Kohathites followed three other Tribes, who were under this Standard. See Chap. II. 18, 20, 22, 24. Where Verſe 22 all that was needful hath been ſaid of the two following Verſes.
Verſe 25 Ver. 25. And the Standard of the Children of Dan ſet forward, &c.] See concerning him, and thoſe mentioned in the two next Verſes, Chap. II. v. 25, 27, 29.
Which was the rereward of all the Camps, throughout their Hoſts.] The Hebrew word Meaſſeph (which we tranſlate was the rereward) comes from a word, which every where ſignifies to gather together, or collect. And therefore is here to be ſo underſtood; and the whole Sentence thus rendred: Then ſet forward the Standard of the Camp of Dan, gathering to it all the Camps, throughout their Hoſts: Or, according to their Armies, as we here tranſlate the laſt part of theſe words, v. 14, 18, 22. So Forſterus tranſlates it; the meaning being, that all the reſt of the People, who were not a part of the four before-mentioned Camps, all under XX Years old, (who were not able to go forth to War) together with the mixt multitude that came with them out of Egypt, (XII Exod. 38.) and all the unclean Perſons, who were ſhut out of the Camp, (V. 2.) came after this hindermoſt Standard of the Children of Dan.
Verſe 28 Ver. 28. Thus were the Journeyings of the Children of Iſrael, &c.] In this order they marched, when they removed from one ſtation to another.
Verſe 29 Ver. 29. And Moſes ſaid unto Hobab.] His Wives Brother, as Theodoret underſtands it.
The Son of Raguel the Midianite.] The Son of Jethro Prieſt of Midian: For Raguel and he, are thought by many to be the ſame Perſon; (II Exod. 18. III. 1.) or one was the Father, and the other the Son; and then Hobab was the Grand-ſon of Raguel.
Moſes his father-in-law.] Theſe words may either refer to Raguel, who is ſuppoſed to be Jethro; and then it is rightly tranſlated Father-in-law; or they may as well refer to Hobab, and be tranſlated Brother-in-law. For ſo the Hebrew word Choters ſometimes ſignifies, a very near Kinſman. It cannot without great ſtaining, be otherwiſe expounded in the I Judg. 16. and IV. 11. After Jethro therefore was gone back to his own Country, XVIII Exod. 27. Hobab, his Son, ſtayed ſtill with his Siſter Zipporah; and accompanied Moſes all the time he ſtayed near Sinai: Which was not far from Midian. Whether he thought to return, now the Iſrelites were marching away from that Neighbourhood; but Moſes was deſirous to have his company further, even to the Land of Promiſe.
We are journeying unto the place, of which the LORD ſaid, I will give it you.] i. e. To the Land of Canaan; for thither God intended to have brought them, ſhortly after this removal; as appears from I Deut. 6, 7.
Come thou with us, and we will do thee good.] See verſe 32.
For the LORD hath ſpoken good concerning Iſrael.] Promiſed to beſtow a noble Country upon us, for our Inheritance.
Ver. 30. And he ſaid, I will not go.] This was his Verſe 30 preſent Reſolution; till Moſes had further perſwaded him.
But I will depart to my own Land.] Which he was loth to leave; merely in hope of what the Iſraelites had not yet in poſſeſſion.
And to my Kindred.] With whom all Men love to live and die.
Verſe 31 Ver. 31. And he ſaid.] i. e. Moſes replied.
Leave us not, I pray thee.] Do not perſiſt in that Reſolution; but be perſwaded to go along with us.
Foraſmuch as thou knoweſt, how we are to encamp in the Wilderneſs.] He being a Borderer upon this Wilderneſs, was well acquainted with every part of it; and the better able to adviſe them, how to ſecure their Camp, (for the Cloud only ſerved to direct them, where it ſhould be pitched) and defend themſelves from the People, on all ſides, that might be injurious to them. Which made Moſes ſo earneſt with him to ſtay with them; while they had ſuch need of his aſſiſtance.
And thou mayeſt be to us inſtead of Eyes.] To give them Advice and Counſel in any difficulty they might meet withal, in the places where they ſtayed; or to direct them how to provide themſelves with ſuch things, as they wanted. For he having lived long thereabouts, could not but underſtand the Neighbouring Countries. The LXX underſtand this Paſſage, as if he deſired him to continue to be what he had been hitherto in the Wilderneſs, (viz. a good Adviſer, like his Father Jethro) aſſuring him, they would look upon him as an Elder: That is, have him in great honour.
Verſe 32 Ver. 32. And it ſhall be, if thou go with us.] Not only ſtay with us, while we are here in the Wilderneſs; but go along with us into Canaan.
Yea, it ſhall be.] Depend upon it.
That what Goodneſs the LORD ſhall do unto us, the ſame will we do unto thee.] Give thee ſome part of the Poſſeſſion which God ſhall beſtow upon us. Accordingly it appears, that as Moſes prevailed with him to accompany them, ſo he and his Poſterity were ſettled among the Iſraelites, I Judg. 16. IV. 11. (where either he or his Father is called the Kenite) who lived in Tents, not in Houſes, after the manner of their Fore-fathers in Midian.
Ver. 33. And they departed from the Mount of the Verſe 33 LORD.] viz. Horeb in the Wilderneſs of Sinai, where they had ſtayed a long time, I Deut. 6.
Three days journey.] They travelled three Days before the Cloud ſettled again upon the Tabernacle: though it ſtood ſtill ſome times (but did not deſcend) to give them time for neceſſary Refreſhment, and for Sleep. See XI. 1.
And the Ark of the Covenant of the LORD went before them, in the three days journey.] It is ſaid v. 21. that the Sanctuary was carried between the two firſt Standards, and the two laſt; i. e. in the midst of the Camp, as we expreſly read II. 17. Which Abarbinel thinks is to be underſtood not of all their Journeys, but only this. That was the conſtant order of their March; firſt went the Standard of Judah; next that of Reuben: after this, the Tabernacle of the Congregation; then followed the Standard of Ephraim; and laſt of all that of Dan. But now, in their firſt Removal, God did them the honour to appoint the Ark to go before them, in the front of all the Camps; as he did when they paſſed over Jordan, III Joſh. 6. That is, in their firſt and laſt Journeys, this extraordinary Favour was ſhown them: but in all the reſt the Ark went in the midſt of them. And thus Aben Ezra upon this place; This first Removal was not like the rest of their Removals. But I ſee no good ground for this Expoſition. The plain meaning ſeems to be, That the LORD, as their King and Governour, led them by the Cloud, which was always over the Ark: juſt as a General leads his Army; though he be not in the front of it, but in the midſt, from whence he Iſſues out his Orders.
To ſearch out a reſting place for them.] There was no need of enquiry after a fitting Station for them: but he ſpeaks after the manner of Generals, who ſend Officers before them, to take up the moſt convenient Quarters for their Army. See I Deut. 33.
Verſe 34 Ver. 34. And the Cloud of the LORD was upon them by day, when they went out of the Camp.] It ſeems this Removal of their Camp from Sinai, was in the day time (as ſome times they removed in the night, IX. 21.) and the Cloud being taken up from off the Tabernacle, ſo moved over the Ark, as to overſpread them all by day: As the Pillar of Fire was over them by night; to give them aſſurance of the Divine Protection. See Note upon XIII Exod. 21. and CV Pſal. 39.
Verſe 35 Ver. 35. And when the Ark ſet forward.] There being the letter Nun turned the wrong way in the Hebrew word for ſet forward; as there is in the word for complained, in the firſt verſe of the next Chapter: the Jewiſh Doctors fancy it denotes here God's gracious converting his Face towards them, at the Prayer of Moſes; and in this following Story, the Peoples averſion to God, and ungrateful turning away their hearts from him.
Moſes ſaid.] It was his Cuſtom to pray in this manner upon ſuch occaſions; as R. Levi ben Gerſom expounds it.
Roſe up.] This is an expreſſion (ſaith Abarbinel) like that in XXXIII Iſa. 10. Now will I riſe, ſaith the LORD, and will be exalted, &c.] Where his taking vengeance upon his Enemies, is called his riſing. According to XXXI Job 14. What ſhall I do, when God riſeth up, &c. The next words, Let thy Enemies be ſcattered, &c. juſtifie this ſenſe.
LORD.] It ſeems very ſtrange to me, that any ſhould alledge this place, as a proof, that the Ark is called JEHOVAH: when the Prayer of Moſes is ſo plainly directed to the LORD himſelf, (who was there in a glorious Symbol of his Preſence) and not to the Ark. Conſidering alſo, that in other places where this very form of Speech is uſed, the LORD and the Ark are moſt manifeſtly diſtinguiſhed, the one from the other. See 2 Chron. VI. 41. and CXXXII Pſal. 8. And yet an Anonymus Anti-Trinitarian Writer (confuted by Joſeph de Voiſin fifty Years ago) obſerving that the Chaldee here inſtead of the LORD, hath the WORD of the LORD, is ſo abſurd as to ſay, that the Ark is called the WORD, Becauſe God, ſaith he (p. 234.) ante illam reſponſa vel oracula ſua dabat, &c. before the Ark gave his Anſwers or Oracles, when the Prieſt in dubious Matters conſulted the Mouth of the LORD. Which Expoſition carries its own Confutation in it; for if the High-Prieſt conſulted the Mouth of the LORD (as he ſpeaks) then by the WORD which gave the Anſwer, muſt be meant the LORD himſelf. To whom Moſes here directs his Prayer, as the Hieruſalem Targum excellently Paraphraſes this verſe; And it came to paſs, when the Ark was taken up, that Moſes lifted up his hands in prayer, and ſaid, Riſe now, O WORD of the LORD, in the ſtrength of thy Power, and ſcatter the Enemies of thy People, &c.
And let thine Enemies be ſcattered.] This is a Prayer, that God would put all thoſe to flight (as he had done the Amalekites, Exod. XVII.) who oppoſed their paſſage to the promiſed Land. As after they came thither, they uſed this Prayer (LXVIII Pſal. 1.) for his Aid againſt all thoſe, who ſought to diſpoſeſs them of it.
And let them that hate thee, flee before thee.] This is a Repetition of the ſame Prayer, as is uſual: For thy Enemies, and thoſe that hate thee, ſignifie the very ſame, XXI Pſal. 8. IV Daniel 19. I Luke 71.
Verſe 36 Ver. 36. And when it reſted.] As it did whereſoever the Cloud ſtaid, and moved no further.
He ſaid.] He prayed again. So the Hieruſalem Targum underſtands both this and the former verſe, Moſes lifted up his hand in Prayer, and ſaid, &c. and Jonathan Ʋzielides, Moſes ſtood in Prayer, and begged Mercy of God, ſaying, &c.
Return, O LORD, unto the many Thouſands of Iſrael.] Which Onkelos thus Paraphraſes, Come again, and dwell with thy Glory in the midſt of us. And ſo he did; the Cloud, wherein the Divine Majeſty reſided, ſetling upon the Tabernacle, over the Ark of the Teſtimony, as ſoon as it was again pitched. Others tranſlate it, Give rest, O LORD, (which the Hebrew words will bear) ſecure us, that is, in Peace, againſt the Incurſions of our Enemies, and all other Dangers. R. Levi ben Gerſom expounds it, bring back the Iſraelites into the Land of Promiſe, where their Forefathers dwelt when they were few in number; whoſe Poſterity was now increaſed to ten thouſand thouſands, as the laſt words are in the Hebrew. And there are thoſe, who will have this to be a Prayer, for their Increaſe and Multiplication, into many more Thouſands than they were already. And thus the Hieruſalem Targum (who ſtill by the LORD underſtands his WORD) Return now, O WORD of the LORD, from the vehemence of thy Anger, and come back to us in thy merciful Goodneſs: bleſs the Myriads, and multiply the Thouſands of Iſraelites.