1ER redete zu Mosche, sprechend: 2Mache dir zwei Trompeten von Silber, in Hämmerkunst sollst du sie machen, sie seien dir zur Berufung der Gemeinschaft und die Lager abziehn zu lassen. 3Bläst man in sie, begegne dir alle Gemeinschaft am Einlaß des Zelts der Begegnung, 4bläst man aber in eine, begegnen dir die Fürsten, die Häupter der Tausende Jissraels. 5Blast ihr Geschmetter, ziehen die Lager, die ostwärts lagern; 6blast ihr Geschmetter zum zweitenmal, ziehen die Lager, die mittagwärts lagern; Geschmetter sollen sie blasen zu ihren Zügen. 7Wann man das Gesamt versammelt, sollt ihr blasen, aber nicht schmettern. 8Aharons Söhne, die Priester, sollen in die Trompeten blasen, die seien euch zu Weltzeit-Satzung für eure Geschlechter. 9Und wenn ihr in Krieg kommt in eurem Land wider den Dränger der euch drängt: in die Trompeten schmettert, ihr werdet vor IHM eurem Gott bedacht, ihr werdet von euren Feinden befreit. 10Und an einem Tag eurer Freude und an euren Gezeiten und an euren Mondneuungsbeginnen blaset in die Trompeten, bei euren Darhöhungen, bei euren Friedmahlschlachtungen, sie seien euch zum Gedächtnis vor eurem Gott. ICH bin euer Gott. 11Es geschah im zweiten Jahr, in der zweiten Mondneuung, am zwanzigsten in der Neuung: die Wolke stieg von der Wohnung der Vergegenwärtigung auf. 12Aus zogen die Söhne Jissraels zu ihren Zügen von der Wüste Ssinai, bis wieder die Wolke einwohnte, in der Wüste Paran. 13Erstmals zogen sie auf SEIN Geheiß durch Mosche. 14Zuerst zog die Fahne des Lagers der Söhne Jehudas in ihren Scharen, und über seiner Scharung Nachschon Sohn Amminadabs. 15Über der Scharung des Stabs der Söhne Jissachars Ntanel Sohn Zuars. 16Über der Scharung des Stabs der Söhne Sbuluns Eliab Sohn Chelons. 17Dann wurde die Wohnung hingesenkt, es zogen die Söhne Gerschons und die Söhne Mraris, die Träger der Wohnung. 18Dann zog die Fahne des Lagers Rubens in ihren Scharen, und über seiner Scharung Elizur Sohn Schdëurs. 19Über der Scharung des Stabs der Söhne Schimons Schlumďel Sohn Zurischaddajs. 20Über der Scharung des Stabs der Söhne Gads Eljassaf Sohn Duels. 21Dann zogen die Khatiten, die Träger des Geheiligten, jene errichteten die Wohnung, bis die kamen. 22Dann zog die Fahne des Lagers der Söhne Efrajims in ihren Scharen, und über seiner Scharung Elischama Sohn Ammihuds. 23Über der Scharung des Stabs der Söhne Mnasches Gamlďel Sohn Pdahzurs. 24Über der Scharung des Stabs der Söhne Binjamins Abidan Sohn Gidonis. 25Dann zog die Fahne des Lagers der Söhne Dans, Nachhut für alle Lager, in ihren Scharen, und über seiner Scharung Achďeser Sohn Ammischaddajs. 26Über der Scharung des Stabs der Söhne Aschers Pagďel Sohn Ochrans. 27Über der Scharung des Stabs der Söhne Naftalis Achira Sohn Enans. 28Dies die Auszüge der Söhne Jissraels in ihren Scharen, wie sie zogen. 29Mosche sprach zu Chobab Sohn Ruels des Midjaniters, Mosches Schwager: Wir ziehen nach dem Ort, von dem ER sprach: Ihn will ich euch geben. Geh mit uns, wir wollen dir guttun, denn Gutes hat ER über Jissrael geredet. 30Er sprach zu ihm: Ich will nicht mitgehn, sondern nach meinem Land und zu meiner Verwandtschaft will ich gehn. 31Er aber sprach: Verlaß uns doch nicht, wozu sonst kenntest du Lagerplätze für uns in der Wüste! du sollst uns zu Augen sein. 32So seis, wenn du mit uns gehst, so seis: dasselbe Gute, mit dem ER uns guttut, damit wollen wir dir guttun. 33Sie zogen von SEINEM Berg einen Weg von drei Tagen, und vor ihnen her zog der Schrein SEINES Bundes, einen Weg von drei Tagen, ihnen Ruhe auszuforschen, 34und SEINE Wolke war über ihnen des Tags, wann sie aus dem Lager zogen. 35Es geschah: Wann der Schrein auszog, sprach Mosche: Steh auf, DU, daß zerstieben deine Feinde, daß entfliehen deine Hasser vor deinem Antlitz! 36Und wann er ruhte, sprach er: Kehr ein, DU, in die Mengen der Tausende Jissraels!
Jamieson Fausset Brown Bible Commentary 2 THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
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 (
Josh 6:8;
2Chr 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 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 (
Num 31:6;
2Chr 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 (
Ps 81:3;
2Chr 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
Exod 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 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 (Num. 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 [
Exod 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
Judg 1:16 and
1Sam 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 (
Exod 14:19) it is expressly said to have shifted its place.
35 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" [
Exod 33:15].