Numbers Bible Notes: 10:1-12:16

The Fourth Book of Moses

Numbers 10:1-12:16

Num. 10:1-10 The final element in the preparation for the march - the signal of the trumpets - permitted the encampment to go towards the center of the gathering spot (verses 3,4), and move into and away from it (verses 5-8). When the Israelites settled in their land, the trumpets would have a military function (v.9) and a ceremonial (v.10) one.

KINGDOM DYNAMICS

Num. 10:1-10 Trumpets and spiritual warfare, THE WAR OF FAITH. The use of trumpets maintains a singular relationship with the exercise of spiritual authority in prayer. On this occasion the silver trumpets are consecrated for the use of the spiritual leadership of Israel. One was destined for the convocation of the assembly and the other for the mobilization of the encampment when they were about to leave on a long journey (v.2). Therefore, the first trumpet served primarily for gathering the people, while the second ordered the encampment to be put in motion, generally to go "to war". Regarding the use of the second trumpet, notice the words of verse 9: "you shall blow the alarm with the trumpets...and you will be saved from your enemies".

The sound of the trumpets during the victorious spiritual battle has particular importance for the divine plan in the end times (Rev. 8-12). All the crucial successes of Revelation 12 occur at the sound of the seventh trumpet. Furthermore, the sound of the seven trumpets isn't heard until, just like the incense (symbolic of worship), the prayers of the saints are lifted up to the throne of GOD (see Rev. 8:1-6), which possible indicates that the prayers of the people of GOD make the seventh trumpet sound, which announces the coming and establishment of the eternal kingdom of Christ on earth. Hearing the clarion call of the trumpets communicates to us the Holy Spirit's battle cry (see I Cor. 14:8). (Mark 11:202-4/Psa. 126:5,6) D.E.

Num. 10:5-8 Only the east and south sides of the encampment are mentioned because they had to precede the tabernacle in the march, in accordance with chapter 2.

Num. 10:11-14:25 Rejecting GOD's Promise of Land (HBH) A little more than a year after the exodus (10:11) and after nearly a year at Sinai (Exod. 19:1), Israel pressed on to the land of promise, mobilized for conquest. Taking their cue from the movement of the cloud of glory, the camp set out in the manner previously commanded. Preceding the whole camp was the ark of GOD, the symbol of His guiding and protecting presence (Num. 10:33-36).

Num. 10:11-36:13 This is the principal turning point in the account of Numbers, and one of the crucial moments of the Pentateuch. Israel now undertakes the march from Sinai and heads to the promised land. These chapters are characterized by cases of disobedience, murmurings and rebellion within the heart of the people, to the extent that the unity that prevailed at Mount Sinai gave way to the strifes that arose during the march. These problems culminate with the death of an entire generation of Israelites (with the exception of Caleb and Joshua).

Num. 10:11-36 The departure from Sinai is related three times in this section, in different ways: in the form of a summary (verses 10-13); with details about the order of the march (verses 4-28); through a general declaration regarding the standards for breaking camp.

Num. 10:11-13 In the second month, on the twentieth day of the month: The count begins with the exodus. Since they entered the Sinai in the third month (Ex. 19:1), they would have camped there around a year. After these verses the chronology of the story is abandoned until 20:1, where an incomplete reference of it is offered. Later (33:38), the death of Aaron is dated in the fortieth year of the exodus. We have no other notices about the chronological sequence of the events that occurred during the wandering in the desert. The cloud was taken up of verse 11 has its complement in the mandate of Jehovah through Moses, of verse 13. The intention here, and in 9:15-23, is to demonstrate the conformity of human leadership with divine direction.

The desert of Paran: A general reference to the area situated north of the traditional location of Sinai. It includes all the localities that they reached before their arrival at the desert of Zin in 20:1.

LITERARY RICHES

Num. 10:12 rested, shachan; Strong #7931: To be seated, dwell, remain, rest on, "tabernacle". This verb appears more than 120 times. The people dwell in tents (Psa. 120:5) or in a particular land (Jer. 7:7); GOD swells on Mount Zion (Is. 8:18); the glory dwells in the Holy Land (Psa. 85:9). Mishkan, "tabernacle", "the dwelling" of GOD is derived from shakan. This term also designates the tabernacle of Moses, as well as other places of residence. Mishkan appears more than 50 times in the book of Exodus. Another derivative of shakan is Shekinah, "the permanent presence of the Almighty GOD". Occasionally the shekinah appears in visible form. This word isn't found in the Bible, but has come to us through Judaic writings.

Num. 10:14-28 Beginning in verse 17 and after verse 27, the Hebrew expression they moved indicates what should come to pass; thus it should be translated "they would move".

Num. 10:29-32 Hobab: See the note for Judges 4:11. You will be eyes for us: It seems that Hobab knew the terrain and was in the position to offer an inestimable service to the Israelites.

Num. 10:33-36 The ark, accompanied by the cloud, constituted the vanguard of the congregation. Apparently, Hobab and a contingent of explorers looked for a suitable place to camp. The congregation would then wait for the cloud to rise up and head for their next destination. The role of the ark in case of war is also suggested here.

Num. 11:1-35 Longing for Egypt (HBH) No sooner had the journey commenced, however, than the people began to complain and murmur. The result was judgment by fire, a visitation of GOD halted only by Moses' urgent intercession (11:1-3). The major complaint seems to have been dissatisfaction with the manna GOD had miraculously provided (Exod. 16:13-20) and a longing for the delicacies of Egypt (Num. 11:4-9). So intense was the agitation that Moses seemed crushed under the load of leadership. Graciously, therefore, the LORD provided him with seventy Spirit-filled leaders who could assist him in these matters (11:10-20). He followed this with the provision of low-flying quail, which the people consumed with such gluttonous lust that the LORD once more inflicted them with His judgment (11:31-35).

Num. 11:1-35 This chapter contains two accounts of places remembered for the punishment that the LORD gave the people: Taberah (verses 1-3) and Kibroth-hat-taa-vah (verses 4-35).

Num. 11:1 See section 5 of "TRUTH IN ACTION" at the end of Numbers.

Num. 11:1 The complaint is generic. The reference to the fact that the punishment began in one of the ends of the encampment and not in the center could be an indication for understanding this passage. If we assume that the people assigned to the extremes of the encampment complained about being exposed to greater dangers, it makes sense that the punishment would occur there. The fire of Jehovah refers to the manifestation of the presence of GOD (see the note for Leviticus 10:1.

Num. 11:4-35 Two themes are interwoven in this account: the complaint of the people about lack of meat, and Moses' frustration toward the responsibilities that weighed heavily on him. Verses 4-10 inform of the people's complaining, and verses 11-23 of the conversation between Jehovah and Moses, in which the LORD answers Moses' questions about his responsibilities as leader, as well as the lack of meat; verses 23-34 contain the execution of the answers to the two problems.

Num. 11:4 The strangers who were among them: Refers to those non-Israelites who joined the congregation in the exodus (Ex. 12:38), as well as the Israelites of the baser sort that allowed themselves to be governed by the appetites of the flesh. The origin of the problem was rooted in these elements, but it soon spread to the others.

The flesh: According to Exodus 16:13, the dew accompanied the manna originally, but later it appears that it stopped occurring. Nor is it clear why the people didn't sacrifice their herds and livestock (Ex. 12:32,38).

Num. 11:6 Our soul: The relationship between the physical and non-physical aspects of human beings was very close in Hebrew thought. The appetites of the flesh generated spiritual consequences.

Num. 11:7 Manna: See the notes for Exodus 16:13-18:31.

Num. 11:14-25 See section 6 of "TRUTH IN ACTION" at the end of Numbers.

Num. 11:15 The bitterness of Moses' complaint is reminiscent of similar protest of other Old Testament figures: Elijah (I Kings 19:4), Job (Job 3:20,21) and Jonah (Jon. 4:3). It's important to note that they didn't consider their deaths as their own prerogative. In each moment, GOD, mercifully, rejected their petitions.

Num. 11:16,17 The elders were selected from those who already served as leaders. The Spirit granted them a new authority to exercise their leadership. The passing of the Spirit, from Moses to the 70 elders, was equivalent to ordaining them for an official function, not the awarding of a charisma.

Num. 11:25 They prophesied: This was an unexpected result. It had no relation to the governing function of the 70 elders, because it was something that only occurred once. It could be that the prophesying was due to an ecstasy induced by the Spirit, or was a symbolic act as the one described in I Samuel 10. On that occasion, Saul was anointed king and the prophecy constituted a sign of it (I Sam. 10:9,10), but no message was communicated. Thus here, in chapter 11, the prophecy seems to be a sign of the ordination of the 70 elders.

Num. 11:29 Apparently, Joshua wants to assume control of the situation. Eldad and Medad were legitimate elders, but they weren't present in the tabernacle. The Spirit isn't appointed to specific persons, but is free to rest upon whomever he chooses. This received the approval of Moses, who aspired to the "democratization" of the Spirit and visualized Israel as a prophetic people (see Joel 2:28-32).

Num. 11:32 Ten mounds (KJV-homers) of quails captured while they flew low over the encampment, that is, "almost two cubits high over the face of the land", rather, at least a meter high (v.31).

Num. 11:34 Kibroth-hattavah means "tombs of the quail". Hattavah alludes to verse 4, which serves to introduce the account.

Num. 12:1-15 Rejecting GOD's Prophet (HBH) The selection of seventy elders of Israel to assist Moses infuriated his own sister Miriam and brother Aaron. They sensed in this a decrease in their own prestige and leadership. Miriam, a prophetess, had played a leading role in the exodus (compare Exod. 15:20-21); whereas, Aaron, of course, was the great high priest. Under the pretense of criticizing Moses for having married outside the covenant people (Num. 12:1), they registered their true feelings by challenging his prophetic authority (12:2). The result was Yahweh's severe chastening of them and His reminder that Moses, the covenant mediator, was unique among all of GOD's servants: GOD spoke to Moses openly and not in visions and dreams (12:5-8). The sign of that special relationship was in Moses' very ability to restore his stricken sister to ritual cleanliness (12:9-15).

Num. 12:1 The Cushite woman: Alludes to one who would have been Moses' second wife, a native of Ethiopia, not to Zipporah the daughter of the Midianite Jethro, mentioned in Exodus 2:16-21.

KINGDOM DYNAMICS

Num. 12:1-16 Healing, repentance and humility, DIVINE HEALING. This passage relates how the sister of Moses, Miriam, received physical healing thanks to the intercession of Moses. However, her healing was delayed for seven days due to her sin of challenging the leadership that GOD granted to Moses. Is it possible that the occasional delays in receiving answers to our prayers are due to sinful attitudes? Does the fact that the march of the entire encampment was delayed until Miriam was restored hold some lesson? Repentance and humility don't merit healing, but can, as in Miriam's case, open the way for GOD's grace to be revealed more fully (see I Cor. 12:20-27). (Exod. 15:26/Num. 21:5-9) N.V.

Num. 12:2 The intention of this verse is to legitimize the right of Miriam and Aaron to criticize Moses as they did in verse 1 (about Miriam as a prophetess, see Exod. 15:20; about Aaron, as someone through whom Jehovah had spoken, see Exod. 4, where he spoke to Pharaoh in place of Moses).

Num. 12:4-8 The revelation of Jehovah to Moses is something unique. It's direct and immediate; GOD reveals himself to the prophets in an indirect way. The lesson is clear; not even the prophets can presume that their message is on a par with that of Moses.

Num. 12:9-15 The punishment of leprosy affects only Miriam, but it's important to note that Aaron is the one who confesses the sin of both (v.11).

Num. 12:14 Seven days: The is the period of time prescribed, in Leviticus 13, for the first and second inspection of the leper on the part of the priests. Miriam had been healed in response to Moses' prayer and her cleansing would be proclaimed seven days later. About spitting on the face as a sign of despite, see Deuteronomy 25:9.

Num. 12:16 The desert of Paran: Was found immediately south of the region claimed by the tribe of Judah, so the narrations of chapters 13 and 14 took place while they prepared to invade the promised land from the south.

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