10:2 two silver trumpets According to the Jewish historian Josephus, Moses invented the form of these trumpets. He describes them as a narrow tube just over a foot long that ended in a bell-shape (Ant. 3.291). Unlike the shofar (the ram’s horn), these trumpets were made out of metal and only used by priests (v. 8). Trumpets could be blown in various ways (length, staccato) to give different signals.

community The Hebrew term used here, edah, describes a community or gathering, whether national, legal, or religious.

10:3 the doorway of the tent of assembly The Hebrew phrase used here, pethach ohel mo'ed, refers to the open area in front of the tent shrine in the tabernacle. This open area is also called the chatsar hammishkan (“courtyard of the tabernacle”; see Exod 27:9). This was the area accessible to laypeople, where they carried out their responsibilities for the sacrificial ritual, and met to hear Moses speak the word of Yahweh.

10:4 leaders, the heads of the thousands of Israel See Num 1:4–16.

10:5 camps that are camping on the east The tribes of Judah, Issachar, and Zebulun set out first (2:3–9).

10:6 camps that are camping on the south The tribes of Reuben, Simeon, and Gad would have set out next (2:10–16).

10:7 you will not signal with a loud noise Indicates there was a distinction between the trumpet blasts that signaled a gathering and the blasts that signaled departure.

10:8 The sons of Aaron Typically this phrase refers to the priests in general, but since there are only two trumpets, the reference must be to Aaron’s two surviving sons—Eleazar and Ithamar (3:2).

the trumpets An inscription from the corner of the ledge surrounding the roof of the temple destroyed by the Romans in ad 70, reads “(for) the place of trumpeting” (lbyt htqy’h), using the same verb for blowing on the trumpet that occurs throughout this passage.

10:9 before Yahweh your God Suggests that the trumpet blast would alert God as a cry for help.

10:10 the day of your joy The trumpets were used on occasions such as the crowning of a king (e.g., 2 Kgs 11:14).

burnt offerings and in addition to the sacrifices of your fellowship offerings See Lev 1:3–17 and note. The offerings mentioned here were apparently public celebrations.

10:11 cloud See note on 9:15.

10:12 for their journey While the Israelite camp was arranged as a square (ch. 2); they marched by tribes in column formation. See v. 13.

the cloud dwelled The Israelites set up camp wherever the cloud settled and stayed until it lifted again (9:15–23).

Paran Paran probably refers to an area of the northeastern Sinai Peninsula, west of Midian, but it may also have been used as a name for the entire northern half of the Sinai Peninsula..

10:13 for the first time This marks the first time Israel has moved its camp since setting at the foot of Mount Sinai roughly a year prior, just after the exodus from Egypt (Exod 19:1–2).

10:14 The standard of While the precise meaning of the Hebrew term used here, degel, is uncertain, it likely refers to a military unit (see 2:3). Judah, which will later become the royal and messianic tribe, leads the procession (see Gen 49:10).

divisions Elsewhere, the Hebrew term used here, tsava, refers to the arrangement of armies (Num 31:36; Deut 24:5; Judg 4:2).

10:17 The tabernacle was taken down The Levite clans of the Gershonites and Merarites carried the tabernacle (Num 3:21–26, 33–37) ahead of the Kohathites, who transported its furnishings (3:27–32). The order was set so that, by the time the Kohathites arrived at the camp, the other Levites would have the tabernacle set up and ready for the furnishings (v. 21).

10:21 The Kohathites, the bearers of the sanctuary, set out The Kohathites were one of the clans of Levi. For details on the duties of the Kohathites, see 3:27–32 and 4:1–49 (compare Exod 25–27).

10:28 the departures of Numbers 10:5–6 mentions that the tribes to the east of the tabernacle (Judah, Issachar, Zebulun; 2:3–9) set out first, then the tribes stationed on south side (Reuben, Simeon, Gad; 2:10–16), but no mention is made of those to the west (Ephraim, Manasseh, Benjamin; 2:18–24) or north (Dan, Asher, Naphtali; 2:25–31). However, if we follow the order in which ch. 2 presents the tribes, the order of the march would be those stationed to the east, then the south, west, and north.

10:29 the father-in-law of Moses There is ambiguity in the Hebrew text here regarding whether Hobab is being identified as Moses’ father-in-law (compare Judg 4:11). The qualifying phrase at the end—chothen mosheh (“father-in-law of Moses”)—could be modifying the immediately preceding reference to Reuel or refer back to Hobab at the head of the prepositional phrase. However, Exod 2:18 explicitly identifies Moses’ father-in-law as Reuel, and Exod 3:1 and Num 4:18 refer to him as Jethro. He was the father of Zipporah, Moses’ wife from Midian (Exod 2:21; 4:25) who returned to her father’s house (Num 18:2). In Judg 1:16, the chothen mosheh is not named but called “the Kenite.”

go with us Moses apparently wants Hobab’s help as a guide since he is familiar with that wilderness region (Num 10:31). Hobab, however, wishes to go back to his own country (Midian). It is unclear whether Hobab goes with the camp after his initial refusal (see vv. 30, 33).

10:30 my family It seems as though Moses’ wife, Zipporah, never rejoined him (Exod 18:2). If she had, then Hobab likely would not have associated leaving Midian with leaving his kindred.

10:31 our encampment Moses does not yet fully realize how the cloud system of direction (Num 9:15–23) would actually work, therefore he seeks to have an advisor on such matters.

10:33 the mountain of Yahweh That is, Mount Sinai and the surrounding wilderness.

the ark of the covenant of Yahweh The Israelites take the ark ahead on a three-day scouting trip. Since the ark is associated with the divine presence, they assume that God will lead them to a suitable resting spot. Their goal was likely to find water in the desert. See 11:1.

10:34 when they set out from the camp The ark of the covenant did not always lead the camp on the wilderness journey (v. 17). The pillar of cloud or fire led Israel out of Egypt (Exod 13:21–22), and Exod 23:20–23 indicates that the angel of Yahweh would lead the camp on the journey to the promised land. Occasionally, the ark of the covenant went ahead of the camp (Num 10:33; Josh 3:3, 6, 11). Here, it is unclear if the pillar, the ark, or both is leading.

10:35 whenever the ark was setting out Instructions for moving the ark appear in Num 4:5–6. The high priest and priests must cover it with three different coverings (veil of the screen, goatskin, blue cloth), then insert its carrying poles for the Kohathites.

10:36 Return, Yahweh, to The ark was intimately identified with the presence of Yahweh, since it served as the throne of His presence. It was at times used as a palladium or protective talisman (see Josh 6:6–7; 1 Sam 4).