Números 10

Números 10

Morgan - Num. 10:31 Thou shalt be to us instead of eyes. —Num. l0.31 This is a very suggestive story. Reuel was the father of Zipporah, and so he was Moses' father-in-law (Ex 2.18-21). Hobab, therefore, was his brother-in-law. Just as they were on the eve of departure from Sinai to go into the promised land, Moses sought to persuade him to accompany them. His first appeal was made in the words: "Come with us and we will do thee good." Hobab declined this invitation. Then Moses used another method as he said: "Thou shalt be to us instead of eyes." The words immediately following this appeal, "And they set forward from the mount of Jehovah," leaves no room for doubt that Hobab went. Wherein lay the difference between the argument which failed and that which succeeded? However good the intention, and however true the statement, the first appeal was to selfishness. It promised the man that he should gain something by going. The second was an appeal for help. It suggested that his knowledge of the wilderness would be of service, that he could do something for others which would be of real value to them. The first failed. The second succeeded. Is there not something here that we do well to consider? We are very prone to make our appeal to selfishness—granted, on a high level, but still to selfishness. Would not the appeal that calls to service and sacrifice to the heroic be far more forceful? One thing is certain, and that is that this was the supreme note in Christ's. call to men in the days of His flesh. He certainly desires us to come to Him that He may do us good; but He ever calls us as those whom He needs to serve Him, by serving others Numbers 10:32 "So it will be, if you go with us, that whatever good the LORD does for us, we will do for you." NET Numbers 10:32 And if you come with us, it is certain that whatever good things the LORD will favor us with, we will share with you as well." NLT Numbers 10:32 If you do, we'll share with you all the blessings the LORD gives us." ESV Numbers 10:32 And if you do go with us, whatever good the LORD will do to us, the same will we do to you." NIV Numbers 10:32 If you come with us, we will share with you whatever good things the LORD gives us." KJV Numbers 10:32 And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee. YLT Numbers 10:32 and it hath come to pass when thou goest with us, yea, it hath come to pass -- that good which Jehovah doth kindly with us -- it we have done kindly to thee.' Jdg 1:16 4:11 1Jn 1:3 So it will be, if you go with us, that whatever good the LORD does for us, we will do for you - Currid writes "The raison d’être for Moses’ invitation is for Hobab to be a guide. He will not lead the people; the Shekinah glory does that. But Hobab’s experience regarding food, water and other necessities would be of real help to the people. Oases and small pastures are often concealed in the desert terrain. This desert is Hobab’s homeland, and his guiding services will be invaluable. Hobab’s reply to Moses is not recorded. But the fact that later Hobab’s descendants are present in the land of promise (Jdg. 1:16; 4:11) indicates that it was a positive one." (EPSC-Nu) Currid applies the story of Hobab - The emphasis which the text places on Israel’s dependence on God and his leading them through the wilderness might suggest that Israel ought to wait merely on the guidance of God. It may leave the impression that they need not employ others who could help them and give them advice with regard to their journey. That is a wrong impression. Clearly, God often uses human means to bring about his purposes, and thus Moses wishes to employ Hobab to help the people on this arduous journey.The reality of the Christian life is that God often uses human means to accomplish his purposes. Why do we evangelize other people? Yes, it is to be obedient to the call of God, but God may also be using us to bring another person to salvation. God decrees not only the ends of a matter, but also the means of its accomplishment. Why do we pray for another? For the same reasons—we are to be obedient, but God may also be using our prayers to bring about his good purposes. Again, God not only foreordains the end, but he foreordains the means. Merrill - There is no need to interpret Moses’s recruitment of Hobab as a lack of trust in God’s leadership; looking to the leadership of the apostles did not signify that to the early church, and the continued leadership of pastors and elders today similarly signifies no lack of trust. The Bible frequently incorporates what Milgrom (1989:79) labels “double causality,” giving the following examples: “Jacob’s prosperity is attributed to both his cunning (Gen 30:32ff) and God’s directives (Ge 31:10–12); Joseph’s enslavement is attributed to his brother’s designs (Ge 37:18ff) and divine design (45:5–8; 50:20).” (CBC) Brian Bell - Hobab did Israel good, & Israel brought good to him. (Judges 1:16; 4:11) What a sweet blessing in vs.32. Numbers 10:32 Our Daily Homily F B Meyer What good so ever the Lord shall do unto us, the same will we do unto thee. (r.v.) Hobab was a Gentile by race, but he was invited to fellowship with Israel in all the blessings of their covenant. Moses reckoned that Israel was called to a stewardship of the manifold blessings of their lot. Whatever good was entrusted to them, they were called upon to distribute and pass on. As the Lord did them good, they would do Hobab good; making him, Gentile though he were, a fellow-heir, a fellow-member of the body, and a fellow-partaker of the promises of God (see note Ephesians 3:6). We get by giving. — If the river-bed were to hoard up its waters, they would become stagnant and noisome. It is only in parting with them that it receives constant supplies from the crystal fountainhead. So, if we keep God’s good things to ourselves, we make it impossible to receive more. You cannot put more water into a full glass. But as we part with them we get more and better. Distribute five loaves, and you have twelve baskets of fragments. We learn by teaching. — To stay in a class till you shall feel fully educated, is to miss one prime means of education. There is no way of discovering what we do not know, and getting grounded in what we do, like that of imparting what we have learned to others. Would you learn, teach. Would you grow in grace, tell of the grace which has saved you. We keep what we give away. — Hoard your money, and you lose it. Give it away, and it is caught in bags that wax not old, and stored beyond the reach of moth or thief. “There is that scattereth, and increaseth yet more; and there is that withholdeth more than is meet, but it tendeth only to want” (Proverbs 11:24). This is folly to the worldling, but sober fact to the child of the King. James Hastings - Hobab - 1. When the Israelites were about to leave Sinai, Moses invited Hobab, the son of Reuel, the Midianite, to become their guide: “As thou knowest how we are to encamp in the wilderness, and thou shalt be to us instead of eyes. And it shall be, if thou go with us, yea, it shall be, that what good soever the Lord shall do unto us, the same will we do unto thee.” In this way the permanent alliance between Israel and the Kenites was made. 2. The Kenites, an Arab tribe belonging to the region of Midian, and sometimes called Midianites, sometimes Amalekites, were already in close and friendly relation with Israel. Moses, when he went first to Midian, had married a daughter of their chief, Jethro; and, as we learn from Exod. 18, this patriarch, with his daughter Zipporah, and the two sons she had borne to Moses, came to the camp of Israel at the mount of God. The meeting was an occasion of great rejoicing; and Jethro, as priest of his tribe, having congratulated the Hebrews on the deliverance Jehovah had wrought for them, “took a burnt offering and sacrifices for God,” and was joined by Moses, Aaron, and all the elders of Israel in the sacrificial feast. A union was thus established between Kenites and Israelites of the most solemn and binding kind. The peoples were sworn to continual friendship. While Jethro remained in the camp his counsel was given in regard to the manner of administering justice. In accordance with it, rulers of thousands, hundreds, fifties, and tens were chosen, “able men, such as feared God, men of truth, hating covetousness”; and to them matters of minor importance were referred for judgment, only the hard causes being brought before Moses. The sagacity of one long experienced in the details of government came in to supplement the intellectual power and the inspiration of the Hebrew leader. It does not appear that any attempt was made to attach Jethro and the whole of his tribe to the fortunes of Israel. The small company of the Kenites could travel far more swiftly than a great host, and, if they desired, could easily overtake the march. Moses, we are told, let his father-in-law depart, and he went to his own place. But now that the long stay of the Israelites at Sinai is over, and they are about to advance to Canaan, the visit of a portion of the Kenite tribe is made the occasion of an appeal to their leader to cast in his lot with the people of God. 3. There is some confusion in regard to the relationship of Hobab. The word translated “father in law” (Num. 10:29) means a relative by marriage. Whatever was the tie between Hobab and Moses, it was at all events so close, and the Kenite had so much sympathy with Israel, that it was natural to make the appeal to him: “Come thou with us, and we will do thee good.” Himself assured of the result of the enterprise, anticipating with enthusiasm the high destiny of the tribes of Israel, Moses endeavours to persuade these children of the desert to take the way to Canaan. ¶ In E (Exod. 3:1, 4:18, 18:1, 2 f.f) the father-in-law of Moses is uniformly named Jethro. But Num. 10:29 (J) speaks of “Hobab, the son of Reuel the Midianite, Moses’ father in law” (hōthēn). It is uncertain how this should be punctuated, and whether Hobab or Reuel was Moses’ father-in-law. The former view is found in Judg. 4:11 (cf. 1:16), the latter in Exod. 2:18. The R.V. in Judg. 1:16, 4:11 attempts to harmonize the two by rendering hōthēn “brother-in-law.” But this harmonization is doubtful, for (1) though it is true that in Aramaic and Arabic the cognate word can be used rather loosely to describe a wife’s relations, there is no evidence that it is ever so used in Hebrew; and it would be strange to find the father and the brother of the same man’s wife described by the same term; (2) Exod. 2:16 appears to imply that the priest of Midian had no sons. It is probable that the name Reuel was added in 5:18 by one who misunderstood Num. 10:29. The suggestion that “Hobab the son of” has accidentally dropped out before Reuel is very improbable. Thus Jethro (E) and Hobab (J) are the names of Moses’ father-in-law, and Reuel is Hobab’s father. A Mohammedan tradition identifies Sho’aib (perhaps a corruption of Hobab), a prophet sent to the Midianites, with Moses’ father-in-law. 4. The narrative of the incident is only fragmentary, for the account of Hobab’s arrival at Sinai is omitted, and also the answer which he made to Moses’ entreaty. It may be gathered, however, from Judg. 1:16, 4:11, that he yielded and went with them. For there we find traces of the presence of Hobab’s descendants as incorporated among the people of Israel. One of them came to be somebody—the Jael who struck the tent-peg through the temples of the sleeping Sisera, for she is called “the wife of Heber the Kenite.” Probably, then, in some sense Hobab must have become a worshipper of Jehovah, and have cast in his lot with his son-in-law and his people. 5. Maclaren finds three things taught by this “long-forgotten and unimportant life.” (1) It was a venture of faith. Hobab had nothing in the world to trust to except Moses’ word and Moses’ report of God’s word. “We will do you good: God has said that He will do good to us, and you shall have your share in it.” It was a grave thing, and, in many circumstances, would have been a supremely foolish thing, credulous to the verge of insanity, to risk all upon the mere promise of one in Moses’ position, who had so little in his own power with which to fulfil the promise, and who referred him to an unseen Divinity, somewhere or other, and so drew bills upon heaven and futurity, and did not feel himself at all bound to pay them when they fell due, unless God should give him the cash to do it with. But Hobab took the plunge, he ventured all upon these two promises—Moses’ word, and God’s word that underlay it. ¶ Be content good Neighbours, and go along with me. What! said Obstinate, and leave our Friends and our comforts behind us! Yes, said Christian (for that was his name), because, that all, which you shall forsake, is not worthy to be compared with a little of that that I am seeking to enjoy; and if you will go along with me, and hold it, you shall fare as I my self; for there where I go, is enough and to spare; come away, and prove my words. Obs. What are the things you seek, since you leave all the world to find them? Chr. I seek an “inheritance, incorruptible, undefiled, and that fadeth not away”; and it is laid up in Heaven, and safe there, to be bestowed, at the time appointed, on them that diligently seek it. (2) Because he was stirred by the impulse of reliance on Moses and his promise, and perhaps by some germ of reliance on Moses’ God, Hobab finally said, “The die is cast. I choose my side. I will break with the past. I turn my back on kindred and home. Here I draw a broad line across the page, and begin over again in an altogether new kind of life. I identify myself with these wanderers; sharing their fortunes, hoping to share their prosperity, and taking their God for my God.” He had perhaps not been a nomad before, for there are still permanent settlements as well as nomad encampments in Arabia, as there were in those days, and he and his relatives, from the few facts that we know of them, seem to have had a fixed home, with a very narrow zone of wandering round it. So Hobab makes up his mind to begin a new career. ¶ “I remember well,” says Mrs. Booth, “when the General decided finally to give up the evangelistic life and to devote himself to the salvation of the East-Enders. He had come home from the meeting one night, tired out as usual. It was between eleven and twelve o’clock. Flinging himself into an easy-chair, he said to me, ‘Oh! Kate, as I passed by the doors of the flaming gin-palaces to-night, I seemed to hear a voice sounding in my ears, Where can you go and find such heathen as these, and where is there so great a need for your labours? And I felt as though I ought at every cost to stop and preach to these East End multitudes.’ “I remember the emotion that this produced in my soul. I sat gazing into the fire, and the devil whispered to me, ‘This means another new departure—another start in life.’ “The question of our support constituted a serious difficulty. Hitherto we had been able to meet our expenses by the collections which we had made from our more respectable audiences. But it was impossible to suppose that we could do so among the poverty-stricken East-Enders. We had not then the measure of light upon this subject which subsequent events afforded, and we were afraid even to ask for a collection in such a locality. “Nevertheless, I did not answer discouragingly. After a momentary pause for thought and prayer, I replied, ‘Well, if you feel you ought to stay, stay. We have trusted the Lord once for our support, and we can trust Him again!’ There was not in our minds, at the time we came to this decision, the remotest idea of the marvellous work which has since sprung into existence.” (3) “Come with us,” says Moses; “we are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good.… What goodness the Lord shall do unto us, the same will we do unto thee.” He went; and neither he nor Moses ever saw the land, or at least ever set their feet on it. Moses saw it from Pisgah, but probably Hobab did not get even so much as that. So he had all his tramping through the wilderness, and all his work for nothing, had he? Had he not better have gone back to Midian, and made use of the present reality, than followed a will-o’-the-wisp that led him into a bog, if he got none of the good that he set out expecting to get? Did he make a mistake, then? Would he have been a wiser man if he had stuck to his first refusal? Surely not. The very fact of this great promise being given to this old—dare I call Hobab a “saint”?—to this old saint, and never being fulfilled at all in this world, compels us to believe that there was some gleam of hope, and of certainty, of a future life, even in these earliest days of dim and partial revelation. ¶ Life is a very complicated engagement, and among the many motives to noble deeds, that of reward plays no mean part. Since good conduct, and still more good character, is so very difficult to achieve, we cannot afford to discard any of its incentives; and it were wiser to take our stand on the simple human ground of Shakespeare’s Cymbeline: Fear no more the heat o’ the sun, Nor the furious winter’s rages; Thou thy worldly task hast done, Home art gone, and ta’en thy wages. Yet those who are least inclined to agree with Stevenson in his view of reward may still appreciate and admire the spirit of which it is the outcome. It can do none of us any harm to have our attention recalled at times from the future to the present, and to be told emphatically that energetic living is good enough in itself without a bribe. As for immortality, while there are passages in which his objection to serving for hire leads him to discount it, there are many other passages in which it is presupposed and accepted as that to which life leads on its travellers. His general attitude to the whole question is summed up in one memorable sentence of his Memories and Portraits, “To believe in immortality is one thing, but it is first needful to believe in life.” Lord of the howling wastes of life, Where evils watch for prey, And many a sacred gleam of good In shadow dies away, Borne on by Thee in paths unknown, Well may we trust Thy hand alone, And suffer angels of Thy own To shield us as they may. Revealer of a heaven encamped Where’er Thy servants go, By ministries of love to each, That none beside may know,— By wings at many a pass outspread, By winning joy and warning dread, We learn the word which Thou hast said, The truth which Thou wilt show. Numbers 10:33 Thus they set out from the mount of the LORD three days' journey, with the ark of the covenant of the LORD journeying in front of them for the three days, to seek out a resting place for them. NET Numbers 10:33 So they traveled from the mountain of the LORD three days' journey; and the ark of the covenant of the LORD was traveling before them during the three days' journey, to find a resting place for them. NLT Numbers 10:33 They marched for three days after leaving the mountain of the LORD, with the Ark of the LORD's Covenant moving ahead of them to show them where to stop and rest. ESV Numbers 10:33 So they set out from the mount of the LORD three days' journey. And the ark of the covenant of the LORD went before them three days' journey, to seek out a resting place for them. NIV Numbers 10:33 So they set out from the mountain of the LORD and traveled for three days. The ark of the covenant of the LORD went before them during those three days to find them a place to rest. KJV Numbers 10:33 And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. the mount: Ex 3:1 19:3 24:17,18 the ark: Dt 9:9 Dt 31:26 Jos 4:7 Jdg 20:27 1Sa 4:3 Jer 3:16 Heb 13:20 in front of them: Ex 33:14,15 De 1:33 Jos 3:2-6,11-17 Jer 31:8,9 Eze 20:6 a resting place: Ps 95:11 Isa 28:12 66:1 Jer 6:16 Mt 11:28-30 Heb 4:3-11 Ark of the Covenant ARK OF COVENANT GOES IN FRONT Brian Bell subtitles vv33-36 "Prayer: Coming & Going!" Wherever God’s finger points, His hand will clear a way! Moses prayed to God when the people marched & when God told them to stop. Good example for us to follow as we move through each day.. Prayer ought to begin & end our every day, every meal, every enterprise, every journey, every going out & every coming in! Going out - asking for His guidance & guardian care. We are traveling through hostile lands. Where foes seek to rob us, wound us, & even destroy us. Can we do w/o God once we reach our resting place? Q: Don’t we need our Gods help inside the walls of our homes, as we do outside in our world? Coming in - His presence is our security, our treasure, our glory, our joy. Well, Israel appeared quite capable of moving on to achieve the conquest of the Promise Land. They were organized; had civil & religious leadership; God was with them (most vital asset) Only they could stop their March to glory,...which is exactly what happened! Thus they set out from the mount of the LORD three days' journey - They depart Mount Sinai (also called "the mountain of God" - Ex 3:1, 4:27) where they have been for about 11 months. The first journey was short, but sadly would proof "too long" for Israel who would begin to complain in Numbers 11! HCSB - A three-day journey would mean a distance of about 35 to 45 miles, based on travel rates mentioned in military annals of the pharaohs of Egypt. WIth the ark of the covenant of the LORD journeying in front of them for the three days - See the marching order above with Ark leading the way, in front of the tribe of Judah. And remember that the pillar of cloud was over the Ark as it led Israel in the wilderness journey. So Jehovah Himself was leading the people. They functioned almost like a "scout party" in the old west which would go ahead of the main wagon train. Gilbrant - The Ark of the Covenant above all else symbolized the presence of God. When Joshua crossed the Jordan, the Ark went before them to the middle of the riverbed and stopped there until all Israel had crossed, then it was brought out on the other side (Josh. 3:14-4:11). But it was not an idol. The Israelites did not worship it. to seek out a resting place for them - When God seeks a resting place it is the best! This reminds me of Jesus' invitation... “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS." (Mt 11:29+) Merrill comments that "The Ark was scouting out temporary resting places that would do until the nation finally came to rest in the Promised Land (Deut 12:9; Ps 95:11). And this rest would come not just because the weary march had ended for a time, but because the Lord would “return … to the countless thousands of Israel,” settling down to dwell among his people (10:36; cf. Pss 6:4; 90:13; 126:4; Isa 44:22; Hos 14:1). This foreshadowed the rest in the Promised Land (e.g., Deut 12:9; Ps 95:11), the Ark’s resting place in the Temple (Ps 132:8–18), and the eschatological rest for God’s people (Isa 32:18; Matt 11:28; Heb 4:9)." (CBC) Resting place (04496)(menuchah) means resting place (where repose and rest from tiredness, with a focus on the space occupied) or quiet and is used in several ways to denote places where peace, quiet, and trust are present. The Hebrew root signifies not only absence of movement but being settled in a particular place. It often refers to security. The Septuagint translates the Hebrew with anapausis which describes rest or inner tranquility (same word is used by Jesus "you will find rest for your souls." - Mt 11:29+). Related Resources: What is the Ark of the Covenant? | GotQuestions.org What is the ark of the testimony? | GotQuestions.org Norman Geisler - NUMBERS 10:33—Was the Ark placed in the middle of the camp or in front of it? PROBLEM: In this text, we read that “the ark of the covenant of the Lord went before them.” Yet, earlier the tabernacle (with its ark) are said to be “in the middle of the camps” (Num. 2:17). SOLUTIONS: Some scholars claim there were two arks, one made by Moses which was carried in front of the camp and which the Philistines later captured. The other was made by Bezaleel, containing the tables of the law, which stayed in the middle of the camp. Other scholars believe that the ark was generally in the middle of the camp but that on certain occasions, as the three day journey (Num. 10:33), it was taken out in front of the camp. Still others believe that the phrase “went before them” (Num. 10:33) does not imply locality but leadership. Just as a general “went before” his army (that is, led them) and yet was surrounded by troops protecting them, even so the ark lead Israel, even though it was in the middle of them. Finally, it is possible that the ark was only in the middle of the people while they were camped (Num. 2). But that as they broke camp, the ark then went out before them to lead them to their next destination. Any one of these suggestions would resolve the difficulty. (When Critics Ask) Streams in the Desert - Numbers 10:33 - GOD does give us impressions, but not that we should act on them as impressions. If the impression be from God, He will Himself give sufficient evidence to establish it beyond the possibility of a doubt. How beautiful is the story of Jeremiah, of the impression that came to him respecting the purchase of the field of Anathoth. But Jeremiah did not act upon this impression until after the following day, when his uncle’s son came to him and brought him external evidence by making a proposal for the purchase. Then Jeremiah said: “I knew this was the word of the Lord.” He waited until God seconded the impression by a providence, and then he acted in full view of the open facts, which could bring conviction unto others as well as to himself. God wants us to act according to His mind. We are not to ignore the Shepherd’s personal voice but, like Paul and his companions at Troas, we are to listen to all the voices that speak and “gather” from all the circumstances, as they did, the full mind of the Lord.—Dr. Simpson. “Where God’s finger points, there God’s hand will make the way.” Do not say in thine heart what thou wilt or wilt not do, but wait upon God until He makes known His way. So long as that way is hidden it is clear that there is no need of action, and that He accounts Himself responsible for all the results of keeping thee where thou art.—Selected. “For God through ways we have not known, Will lead His own.” James Smith - Handfuls of Purpose - THE ARK OF THE COVENANT Numbers 10:33–36 It is of the Lord’s mercy that we should have any visible token of His great spiritual presence with His people. Look at its— 1. Character. It was— 1. AN ARK. A small box, roughly speaking about four feet long, two feet wide, and two feet deep, made of shittim wood (incorruptible), and overlaid with pure gold. Type of Christ in His twofold nature, incorruptible humanity and pure divinity. The ark, like Christ, kept the law and covered up all its requirements. Its lid, like the work of Christ, forming a seat of mercy for Jehovah in His dealings with the people. 2. THE ARK OF THE COVENANT. Because the law, God’s covenant with the people, which they had broken, was here safely kept and greatly honoured. Then His covenant with them was in the ark, how His covenant with us is in Christ. All have sinned, but all that the Father hath given Him shall come to Him. The honour of God is safe in the keeping of His beloved Son. 2. Position. “It went before them.” While it rested it stood right in the midst of the camp, when it moved it went before them. The Good Shepherd goeth before His sheep (John 10:3, 4). He hath gone before us through death into resurrection, “a three days’ journey,” from the mount of the broken law into the resurrection life. “The ark went before them in a three days’ journey.” The first day—yielding up all to God. The second day—death of self. The third day—rising in newness of life. 1. Consecration. 2. Crucifixion. 3. Resurrection. 3. Purpose. “To search out a resting place.” Divine wisdom was needed to search out a resting place for man. Man by searching could never find this out. Christ’s great self-sacrificing work was the searching out and the finding of a place where we can rest in peace before God. A resting place is man’s great need. Weary, heavy-laden soul, here is a place where ye can be relieved of your burdens, the place called Calvary. Come unto Me, and I will give you rest. Enter into My rest (Heb. 4:5). Where the ark rested they rested. Where Christ has rested in the Father’s word and will here also we can find rest unto our souls. 4. Power. “When the ark set forward Moses said, Rise up, Lord. When it rested he said, Return O Lord” (vs. 35, 36). The ark was the symbol of— 1. THE PRESENCE OF GOD. Without His presence it was only so much dead weight. What are all our forms of worship without the power? (Heb. 13:5, 6). 2. VICTORY. “Let thine enemies be scattered.” When Christ, the ark of His strength, is with us the power of the enemy is broken. Greater is He that is with us than all that can be against us. 3. BLESSING. “There I will commune with you” (Exod. 25:22). Resting where He rested means fellowship with Him and with one another. “My presence shall go with thee, and I will give thee rest.” Abiding with the ark the pillar of cloud overshadowed them (v. 34). Blessed with protection and with provision, for the manna accompanied the cloud. In His presence is fulness of joy, both now and evermore. Numbers 10:34 The cloud of the LORD was over them by day when they set out from the camp. NET Numbers 10:34 And the cloud of the LORD was over them by day, when they traveled from the camp. NLT Numbers 10:34 As they moved on each day, the cloud of the LORD hovered over them. ESV Numbers 10:34 And the cloud of the LORD was over them by day, whenever they set out from the camp. NIV Numbers 10:34 The cloud of the LORD was over them by day when they set out from the camp. KJV Numbers 10:34 And the cloud of the LORD was upon them by day, when they went out of the camp. YLT Numbers 10:34 and the cloud of Jehovah is on them by day, in their journeying from the camp. Ex 13:21,22 Ne 9:12,19 Ps 105:39 YAHWEH LEADS THE WAY The cloud of the LORD was over them by day when they set out from the camp - What is over them? This is presumably the pillar of cloud just over the Ark, not the entire marching nation. Numbers 10:35 Then it came about when the ark set out that Moses said, "Rise up, O LORD! And let Your enemies be scattered, And let those who hate You flee before You." NET Numbers 10:35 And when the ark traveled, Moses would say, "Rise up, O LORD! May your enemies be scattered, and may those who hate you flee before you!" NLT Numbers 10:35 And whenever the Ark set out, Moses would shout, "Arise, O LORD, and let your enemies be scattered! Let them flee before you!" ESV Numbers 10:35 And whenever the ark set out, Moses said, "Arise, O LORD, and let your enemies be scattered, and let those who hate you flee before you." NIV Numbers 10:35 Whenever the ark set out, Moses said, "Rise up, O LORD! May your enemies be scattered; may your foes flee before you." KJV Numbers 10:35 And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. Lord: Ps 68:1,2 132:8 Isa 51:9 Related Passages: Psalm 68:1; 2 For the choir director. A Psalm of David. A Song. Let God arise, let His enemies be scattered, And let those who hate Him flee before Him. 2 As smoke is driven away, so drive them away; As wax melts before the fire, So let the wicked perish before God.