Exegetical and Hermeneutical Commentary of Numbers 10:31

And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.

31. instead of eyes ] his presence would obviate the necessity of searching for halting places.

Fuente: The Cambridge Bible for Schools and Colleges

Thou mayest be to us instead of eyes – A proverbial expression still in use in the East. Hobab would indicate the spots where water, fuel, and pasture might be found, or warn them of the dangers from hurricanes, and point out localities infested by robbers.

Fuente: Albert Barnes’ Notes on the Bible

Verse 31. Thou mayest be to us instead of eyes.] But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer: The cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still. (See chap. xiii., xx., xxxi., xxxii., c.) They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions to point them out watering places, and places where they might meet with fuel, c., c. What man cannot, under the direction of God’s providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed and let Hobab know for his encouragement that, while he is serving others in the way of God’s providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God’s work and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus: , And thou shalt be an elder among us. But Moses probably refers to Hobab’s accurate knowledge of the wilderness, and to the assistance he could give them as a guide.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

To direct and guide us; for though the cloud determined them to a general place, yet many particulars might be uncertain and unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their cattle, concerning the safety or danger of the several parts by reason of serpents or wild beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or this to be understood of his directing them not so much in their way, as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobabs father Jethro, Exo 18. And it is probable this was the wise son of a wise father.

Fuente: English Annotations on the Holy Bible by Matthew Poole

31. Leave us not, I pray thee . . .and thou mayest be to us instead of eyesThe earnestimportunity of Moses to secure the attendance of this man, when heenjoyed the benefit of the directing cloud, has surprised many. Butit should be recollected that the guidance of the cloud, though itshowed the general route to be taken through the trackless desert,would not be so special and minute as to point out the places wherepasture, shade, and water were to be obtained and which were oftenhid in obscure spots by the shifting sands. Besides, severaldetachments 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 havebeen exceedingly useful.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And he said,…. That is, Moses, he replied to Hobab, unwilling to take him at his word and go without him:

leave us not, I pray thee; or “not now”; as the Targums of Onkelos and Jonathan; at this present time, under our present difficulties, while we are in the wilderness; though Jarchi says the particle signifies beseeching or supplication:

forasmuch as thou knowest how we are to encamp in the wilderness; that this will be our case, that we shall be obliged, before we get to the promised land, to pitch our tents in the wilderness, in our passage through it; and thou knowest which are the best and most convenient places for that purpose, and therefore must entreat thee to go with us:

and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes, or guide and direct them in the road through the wilderness; for the cloud by day and the fire by night were of that use to them, as well as when it rested, it directed them when and where to pitch their tents; rather to assist with his advice in difficult matters, when they should be in pressing circumstances: the Targum of Jonathan is,

“thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.”

Fuente: John Gill’s Exposition of the Entire Bible

31. And he said, Leave us not, I pray thee. Moses perseveres and urges what he had just said, that Hobab should be a sharer in the prosperity which God had given his people reason to expect. “To this end” (he says) “thou hast known all our stations in the desert,” which words commentators do not appear to have observed or understood; for they translate them simply, “for thou hast known,” as if Moses desired to retain Hobab to be of use to himself, whereas there is more than one causal particle here; (10) and thus it is literally, “Since, for this cause, thou hast known all our resting-places,” etc. Its meaning, then, is as follows, that Hobab was ill-advised for his own interest; for he had borne many inconveniences, for this reason, that he might at sonic time or other receive his recompense; as if it were said, Wherefore hast thou hitherto endured so many inconveniences whilst directing our course, unless that thou mightest enjoy with us the blessings of our repose? In a word, Moses signifies that the labors of Hobab would be vain and fruitless, unless he should endure them a little while longer, until, together with the children of Israel, he should enjoy the promised inheritance. What is here said, then, does not relate to the future, as if Moses had said, Be to us instead of eyes, as thou hast been heretofore; but by reminding him that the reward of his labors was at hand, he urges and encourages him to proceed.

(10) כי על-כן. Translated in A. V., Gen 18:5, for therefore; Jud 6:22, for because; Jer 38:4, for thus; and here, forasmuch as.

Fuente: Calvin’s Complete Commentary

(31) How we are to encamp . . . It is clear from these words, as well as from many indications of the same nature, that notwithstanding the direct guidance which was vouchsafed from heaven, and the miraculous interpositions of Providence which the Israelites experienced throughout their journeys, Moses did not neglect to take advantage of all the ordinary precautions of which it was incumbent upon him as the leader of his people to avail himself. The line of march and the places of encampment were clearly marked out by the cloud, but many difficulties would arise in the course of the journeys, and at the places of encampment, which Hobabs familiarity with the desert would enable him to meet.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

31. Leave us not Even a decided refusal may be overcome by earnest persuasion. For we infer from Jdg 1:16; Jdg 4:11 ; 1Sa 15:6, where the descendants of Hobab, called Kenites, are abiding with Israel, even down to the time of Saul, that the entreaty of Moses prevailed, and that Hobab, after a visit to his own land, returned and accompanied the Hebrews into Canaan. “It is always pleasant to read the indications of a return to the way of life on the part of those who have at one time seemed resolved to forsake it. We hail with delight every instance where the man who at first refuses to enter the vineyard afterward repents and goes.” Bush.

Thou mayest be to us instead of eyes Though Jehovah had promised to lead Israel in the desert, yet no promise of divine guidance is designed to supersede the use of the best natural means within their reach. God usually helps men in the manner best adapted to the development of their own self-reliance. In this case “the cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still.” A. Clarke. The best camping grounds might not always be near to springs of water and pasturage. An experienced guide would be necessary to point out these. Similar service would be required in the commercial intercourse of Israel with the nomad tribes which lay along their path. Hence the Septuagint rendering is, “Thou shall be among us a presbutes ” an ambassador, legate, or negotiator. Says Bruce, in speaking of guides in the desert: “They are men of great consideration, knowing perfectly the situation and properties of all kinds of water to be met on the route, the distance of the wells, whether occupied by enemies or not, and, if so, the way to avoid them with the least inconvenience.” From their connexion with powerful tribes they are able to conciliate their favour. “As no further refusal is mentioned on the part of Hobab, and the departure of Israel is related immediately afterward, he probably consented.” Knobel.

Fuente: Whedon’s Commentary on the Old and New Testaments