¹sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

²tn The text uses what is called the “ethical dative”—“make [for] you two trumpets.” It need not be translated, but simply taken to underscore the direct imperative.

³tn The imperfect tense is again instruction or legislation.

⁴sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (sopar [rp*ov]). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments (New York: W. W. Norton, 1940).

⁵tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

⁶tn The perfect tense with the vav consecutive is here subordinated as a temporal clause to the following similar verbal construction.

⁷tn The verb taqa‘ (uqt) means “to strike, drive, blow a trumpet.”

⁸tn Heb “the assembly shall assemble themselves.”

⁹tn Heb “they shall assemble themselves.”

¹⁰tn The word for an alarm is t^eru‘ah (hu*WrT=). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

¹¹tn Heb “the camps that are camping.”

¹²tn The perfect tense with the vav consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journeying.

¹³tc The text in the MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be the original, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

¹⁴tn The text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

¹⁵tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

¹⁶sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.

¹⁷tn Both the “adversary” and “opposes” come from the same root, sarar (rrx), “to hem in, oppress, harass,” or basically, “be an adversary.

¹⁸tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea—the Israelites would be spared because God remembered them.

¹⁹tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

²⁰tn The vav is now taken in its alternative use, and translated “or.”

²¹tn The form is the perfect tense with the vav consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose of result clause.

²²tn The verb “to be” (hayah [hyh]) has the meaning “to become” when followed by the preposition lamed.

²³sn This section is somewhat mechanical: it begins with an introduction (11, 12), and then begins with Judah (13-17), followed by the rest of the tribes (18-27), and finally closes with a summary (28). The last few verses (28-26) treat the departure of Hobab.

²⁴tc The Samaritan Pentateuch inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

tn The expression is difficult; it is miskan ha‘edut (td%u@h* /K^v=m!). The reference is to the sacred shrine that covered the ark with the commandments inside. The NEB tried “tabernacle of the Token”; the NAB has “the dwelling of the commandments.”

²⁵sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.

²⁶sn The “standard” (degel [lg\D\]) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. De Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, pp. 226,7).

²⁷tn The verb is the third person plural form; without an expressed subject it is treated as a passive.

²⁸tn The MT uses a word that actually means “assembler”; so these three tribes made up a strong rear force recognized as the assembler of all the tribes.

²⁹tn Or “journeyings of.”

³⁰tn The verb is the preterite with the vav consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it.

³¹sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun HTN in the Old Testament,” VT 19 (1969): 93-112.

³²sn There is a real problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites; but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ hoten (/t@j)), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is on person with the three names (Gray); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.

³³tn The verb is the Hiphil of the root “to be good” (yatab [bFy]); it may be translated “treat well, deal favorably, generously with.” Here it a perfect tense with vav following the imperative, showing a sequence in the verbal ideas.

³⁴tn The text simply has “has spoken good” for Israel.

³⁵tn The form with ’al-na’ (an`-la^) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

³⁶tn The expression is more graphic: you will be for us for eyes. Hobab was familiar with the entire Sinai region, and could certainly direct the people where they were to go. The text does not record Hobab’s response. But in view of the fact that Kenites are in Canaan as allies of Judah (Jdg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

³⁷tn Heb “and it shall be.”

³⁸tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

³⁹tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun as brackets to indicate this.

⁴⁰tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

⁴¹sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.