33<\/strong>. three days’ journey<\/em> ] A characteristic expression of J ; cf. Gen 30:36<\/span>, Exo 3:18<\/span>; Exo 5:3<\/span>; Exo 8:27<\/span>.<\/p>\n 33b<\/strong>. the ark of the covenant of<\/em> Jehovah<\/strong> ] This description of the ark, as containing the tablets of the covenant (i.e. the decalogue), is Deuteronomic; cf. Num 14:44<\/span>, Deu 10:8<\/span>; Deu 31:9<\/span>; Deu 31:25<\/span>, Jos 4:7<\/span>; Jos 4:18<\/span>; Jos 6:8<\/span> &c.<\/p>\n went before them three days’ journey<\/em> ] It is very doubtful if the text can be right. The ark would be useless as a guide if it were three days’ journey in advance. In Jos 3:4<\/span> (P ) it went 2000 cubits ( c.<\/em> 1000 yards) in front. The words ‘three days’ journey’ may have been accidentally repeated from the former half of the verse, and should perhaps be omitted.<\/p>\n Three days journey – <\/B>Probably a technical expression for such a distance as could not be traversed in a single day, and therefore not without intervals of encampment and due provision: compare Gen 30:36<\/span>; Exo 3:18<\/span>; Exo 5:3<\/span>; Exo 8:27<\/span>; Exo 15:22<\/span>. The technical use of the phrase Sabbath-days journey for another average distance, Act 1:12<\/span>, is similar.<\/P> The ark of the covenant of the Lord went before them – <\/B>From Num 10:21<\/span>; Num 2:17<\/span> it would appear that the usual place of the ark during the march was in the midst of the host. It was evidently an exceptional case when, in Jos 3:3<\/span>, Jos 3:6<\/span>, the ark preceded the people into the bed of the Jordan. Hence, the words went before them do not here imply local precedence. The phrase, or its equivalent, is used of a leader going out in command of his troops, Num 27:17<\/span>; Deu 31:3<\/U><\/span>; 1Sa 18:16<\/span>; 2Ch 1:10<\/span>; and similarly the ark may well be said to have gone at the head of the Israelites, when it was borne solemnly in the midst of them as the outward embodiment of the presence whose sovereign word was their law.<\/P> A resting place – <\/B>literally, rest. It is commonly understood of each successive encampment; or, in particular, of the first encampment. Yet the term would hardly be here employed, did it not carry with it a higher meaning, pointing to the promised rest of Canaan, for which the Israelites were now in full march, and from the speedy enjoyment of which no sentence of exclusion as yet debarred them. Compare the marginal references.<\/P> <\/p>\n Verse 33<\/span>. The ark – went before them<\/B><\/I>] We find from Nu 10:21<\/span> that the ark was carried by the Kohathites<\/I> in the center of the army; but as the army never moved till the cloud was taken up, it is said to go before them<\/I>, i. e., to be the first to move, as without this motion the Israelites continued in their encampments.<\/P> <\/p>\n Three days journey, <\/B>with continued journeys, only it seems most probable that the cloud made little pauses, that they might have time for sleep and necessary refreshments, which their natures required. And thus all writers, when they relate the continued journeys of persons for many days together, are to be understood with this exception. <\/P> Before them; <\/B>not so much in place, say some, for so it went in the midst, or at least after the first camp, as may seem from Num 10:21<\/span>, as in office and authority, as a general who is said to go before or lead his army, though he do not go in the very first place. But others more probably think that the ark, which indeed is not mentioned Num 10:21<\/span>, albeit in their stations it was in the middle, where also the cloud was, yet in their marches it went before them, as also the cloud did, and so the cloud was constantly over the ark, whether it stood or went; and therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which being carried only upon mens shoulders was impossible, but because the cloud, which always attended upon the ark, and did together with the ark constitute in a manner one sign of Gods presence, did lead and direct them. <\/P> To search out a resting-place, <\/B>where they might safely and commodiously rest. But this is a metaphorical expression for discovering to them; for otherwise the ark could not. search, and God, who knew all places and things, heeded not to search. <\/P> <\/p>\n 33. they departed . . . three days’journey<\/B>the first day’s progress being very small, abouteighteen or twenty miles. <\/P> ark of the covenant of theLord went before them<\/B>It was carried in the center, and hencesome eminent commentators think the passage should be rendered, “theark went in their presence,” the cloud above upon it beingconspicuous in their eyes. But it is probable that the cloudy pillar,which, while stationary, rested upon the ark, preceded them in themarchas, when in motion at one time (Ex14:19<\/span>) it is expressly said to have shifted its place.<\/P><\/p>\n And they departed from the mount of the Lord three days’ journey<\/strong>,…., From Mount Sinai, so called, because the Lord descended upon it, and gave the law from it; so the Targums of Onkelos and Jonathan,<\/p>\n “from the mount on which the glory of the Lord (or of his Shechinah or divine Majesty) was revealed.”<\/p>\n This they left, after they had been nearly twelve months about it, and travelled three days’ journey from it before the cloud rested, so as to abide, otherwise is stopped no doubt to give them time to eat their food, and take sleep and rest. The Targum of Jonathan expressly says, they went thirty six miles on that day; but, according to Bunting o, Taberah or Kibrothhattaavah, to which the children of Israel first came, and where they abode a month, was but eight miles from Sinai; wherefore the three days’ journey were not successively one after another, but the first day’s journey was to Taberah, where they continued a month; the second day’s journey was to Hazeroth, where they stayed seven days; and the third day’s journey was to the wilderness of Paran, and there the cloud rested, Nu 10:12<\/span>; and there was their resting place, for there they continued long, from whence the spies were sent to the good land, and whither they returned after forty days,<\/p>\n Nu 13:1<\/span>;<\/p>\n 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<\/strong>; the ark being carried by the Kohathites, must proceed in the middle of the camps, after the camps of Judah and Reuben, and before the camps of Ephraim and Dan, according to the order of the marches of the children of Israel, Nu 10:21<\/span>; wherefore Aben Ezra thinks, that this three days’ journey was different from all their other journeys; and that in this the ark went before them, which in other journeys was carried in the midst of them; yet others think it may be said to go before, though in the middle; just as a general of an army may be said to go before, and lead his army, though he is not directly in the front of it; so the cloud being always over the ark, directing the march, it may be said to go before and point out a convenient place to rest in; for searching cannot be properly ascribed to the ark, nor even to the Lord himself, and can only signify pointing out or discovering a proper place to take up their abode in: this ark of the covenant, so called because the covenant or law was laid up in it, was a type of Christ the end of the law for righteousness, and who is the forerunner of his people, is gone before them to prepare a place for them; and the three days’ journey may have respect to his resurrection from the dead on the third day for their justification, which is the foundation of their rest, peace, and joy.<\/p>\n o Travels of the Patriarchs, &c. p. 82.<\/p>\n “ And they<\/em> (the Israelites) departed from the mount of Jehovah<\/em> (Exo 3:1<\/span>) three days’ journey; the ark of the covenant of Jehovah going before them, to search out a resting-place for them. And the cloud of Jehovah was over them by day, when they broke up from the camp.<\/em> ” Jehovah still did as He had already done on the way to Sinai (Exo 13:21-22<\/span>): He went before them in the pillar of cloud, according to His promise (Exo 33:13<\/span>), on their journey from Sinai to Canaan; with this simple difference, however, that henceforth the cloud that embodied the presence of Jehovah was connected with the ark of the covenant, as the visible throne of His gracious presence which had been appointed by Jehovah Himself. To this end the ark of the covenant was carried separately from the rest of the sacred things, in front of the whole army; so that the cloud which went before them floated above the ark, leading the procession, and regulating its movements in the direction it took in such a manner that the permanent connection between the cloud and the sanctuary might be visibly manifested even during their march. It is true that, in the order observed in the camp and on the march, no mention is made of the ark of the covenant going in front of the whole army; but this omission is no more a proof of any discrepancy between this verse and Num 2:17<\/span>, or of a difference of authorship, than the separation of the different divisions of the Levites upon the march, which is also not mentioned in Num 2:17<\/span>, although the Gershonites and Merarites actually marched between the banners of Judah and Reuben, and the Kohathites with the holy things between the banners of Reuben and Ephraim (Num 10:17<\/span> and Num 10:21<\/span>).<\/p>\n (Note: As the critics do not deny that vv. 11-28 are written by the “ Elohist<\/em> ” notwithstanding this difference, they have no right to bring forward the account of the ark going first as a contradiction to ch. 2, and therefore a proof that Num 10:33<\/span>. are not of Elohistic origin.)<\/p>\n The words, “the cloud was above them” (the Israelites), and so forth, can be reconciled with this supposition without any difficulty, whether we understand them as signifying that the cloud, which appeared as a guiding column floating above the ark and moved forward along with it, also extended itself along the whole procession, and spread out as a protecting shade over the whole army (as O. v. Gerlach<\/em> and Baumgarten<\/em> suppose), or that “above them” (upon them) is to be regarded as expressive of the fact that it accompanied them as a protection and shade. Nor is Psa 105:39<\/span>, which seems, so far as the words are concerned, rather to favour the first explanation, really at variance with this view; for the Psalmist’s intention is not so much to give a physical description of the phenomenon, as to describe the sheltering protection of God in poetical words as a spreading out of the cloud above the wandering people of God, in the form of a protection against both heat and rain (cf. Isa 4:5-6<\/span>). Moreover, Num 10:33<\/span><\/em> and Num 10:34<\/span> have a poetical character, answering to the elevated nature of their subject, and are to be interpreted as follows according to the laws of a poetical parallelism:<\/em> The one thought that the ark of the covenant, with the cloud soaring above it, led the way and sheltered those who were marching, is divided into two clauses; in Num 10:33<\/span><\/em> only the ark of the covenant is mentioned as going in front of the Israelites, and in Num 10:34<\/span> only the cloud as a shelter over them: whereas the carrying of the ark in front of the army could only accomplish the end proposed, viz., to search out a resting-place for them, by Jehovah going above them in the cloud, and showing the bearers of the ark both the way they were to take, and the place where they were to rest. The ark with the tables of the law is not called “the ark of testimony” here, according to its contents, as in Exo 25:22<\/span>; Exo 26:33-34<\/span>; Exo 30:6<\/span>, etc., but the ark of the covenant of Jehovah, according to its design and signification for Israel, which was the only point, or at any rate the principal point, in consideration here. The resting-place which the ark of the covenant found at the end of three days, is not mentioned in Num 10:34<\/span>; it was not Tabeerah, however (Num 11:3<\/span>), but Kibroth-hattaavah (Num 11:34-35<\/span>; cf. Num 33:16<\/span>).<\/p>\n Verses 33-36:<\/strong><\/p>\n The text marks the actual departure from Sinai. <\/strong>This initial stage of their journey was a distance of three days’ journey. <\/strong>This is estimated to have been about thirty miles, <\/strong>a journey of about ten miles a day. It covered a desert stretch between the camp at Sinai and the campsite in the Wilderness of Paran.<\/p>\n “The ark of the covenant went before them” appears to be in conflict with Nu 2:17, and verse 21, which directs that the Ark was to be among those articles which the Kohathites carried, in the midst of the line of march.<\/p>\n It is true that the usual place of the Ark was in the midst of the marching order. However, this was a special occasion, and God at times did direct that the Ark go in front of the column, see Jos 3:1-4.<\/p>\n The “cloud . . . was upon them by day” suggests that the guiding cloud served also as a shade from the burning desert heat.<\/strong><\/p>\n Verse 35, “when .the ark set forward,” indicates that on this occasion, the Ark did lead the way for Israel’s march. When the Ark stopped, the entire column stopped. When the Ark moved, the entire column moved.<\/p>\n Moses’ prayer at the beginning of the day’s march is echoed in Psalm 68.<\/p>\n 33. And they departed from the mount of the Lord. He calls Sinai “the mount of the Lord,” because in no other place had God’s glory been so conspicuously manifested. This, I admit, it had been called by anticipation ( κατὰ πρόληψιν) before the promulgation of the law; but this name was imposed upon it afterwards to inspire eternal reverence for the law. By “three days’ journey,” we must understand a continuous march of three days, for they did not pitch their tents until they reached the desert of Paran, but slept in the. open air. When it is said that the ark went before them in the three days’ journey, there is no reference to its distance, as if it was sent forward three days ahead; but that it was so placed in their van that, when the cloud settled upon it, they halted as at a station prescribed to them by God. This was the searching for a resting-place of which he speaks. <\/p>\n C. THE CLOUD AND THE ARK LEAD THE PEOPLE vv. 3336 Num. 10:33<\/span>. 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. 34. And the cloud of the Lord was upon them by day, when they went out of the camp. 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. 36. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.<\/p>\n PARAPHRASE<\/strong><\/p>\n Num. 10:33<\/span>. And they went a three-days journey from the mount of the Lord; and the ark of the covenant went ahead of them during the three days journey to find a resting place for them. 34. And the cloud of the Lord was over them by day when they left the camp. 35. And it happened that when the ark went forth that Moses said, Rise up, O Lord, and let your enemies be scattered; and let those who hate you flee before you. 36. And when it rested he said, Return, Lord, to the ten thousand thousands of Israel.<\/p>\n COMMENTARY<\/strong><\/p>\n From this time onward, the nation will be led by the very Presence, symbolized by the cloud and the pillar which attended and preceded the ark of the covenant. This one great difference would be reassuring at all times. Their first leg of the journey occupies three days, suggesting two nights without establishing a camp. They were traversing difficult, sandy terrain. PC claims that a modern army, unencumbered with non-combatants, does not make more than ten miles a day over difficult country, nor can cattle be driven faster than that, p. 98. From Mt. Sinai to the first known station, Hazeroth, is a distance of nearly twice that traveled in the first three days.<\/p>\n With the ark of the covenant moving before them, the Israelites set out. The usual place for the cloud was above the ark while it was within the Tabernacle. It is not certain whether the cloud encompassed the ark as it was being transported, but this seems unlikely, since the vision of the carrier Kohathites would have been obscured. The full description of the appearance of the cloud implies that it stretched backward above the entire company of the people, and far enough ahead to guide the journey of those carrying the ark. A counterpart may be seen when the ark rested: Moses invokes the Lords return to the myriads of Israel after He has scattered their enemies and caused them to flee from His presence. The contrast between the power of God in destroying Israels enemies and in protecting Israel is beautifully developed in the whole of Psalms 68<\/span> (q. v.). Both prayers of Moses, given in the briefest of forms, are rich and significant.<\/p>\n QUESTIONS AND RESEARCH ITEMS<\/strong><\/p>\n 189.<\/p>\n In what respect was the marching order now changed as Israel left Mt. Sinai? Why?<\/p>\n 190.<\/p>\n Describe the land into which the Israelites were entering.<\/p>\n 191.<\/p>\n About how far might such a company expect to move daily?<\/p>\n 192.<\/p>\n Show how the cloud might have been established to conform to the description given in the text.<\/p>\n (33) Three days journey.<\/strong>The place at which the first protracted halt was made appears to have been either at Taberah, which means burning, <\/em>or at Kibroth-hattaavah, the graves of lust. <\/em>(Comp. Num. 11:3<\/span>; Num. 33:16<\/span>; see also Note on Num. 11:34<\/span>.)<\/p>\n And the ark of the covenant of the Lord went before them.<\/strong>It has been inferred from the fact that the Kohathites had the charge of the ark (Num. 3:31<\/span>), and that they were to set forward, bearing the sanctuary, after the second or southern camp, i.e., <\/em>in the midst of the host, that the position of the ark during the journeys was in that place, and not in front. The obvious objection to this supposition arising out of the fact that the cloud which directed the march rested upon, or over, the ark may be overcome by the consideration that the cloud appears to have extended over the whole of the host during the journeys, and to have served as a protection from the scorching heat (see Num. 10:34<\/span>; also Exo. 13:21<\/span>; Neh. 9:12<\/span>; Psa. 105:39<\/span>). On the other hand, the natural interpretation of this verse is that the ark was borne in front of the host, and did not merely serve to direct its line of march as a general, whose station might be in any part of an army. This interpretation is confirmed by Exo. 13:21<\/span>, Deu. 1:33<\/span>, and also by the position which the ark occupied at the passage of the Jordan. In the latter case the people were expressly directed to go <\/em>after the ark (Jos. 3:3<\/span>); and in Num. 10:11<\/span> the same word is used which occurs in this verse, the ark of the covenant of the Lord of all the earth passeth over before <\/em>you into Jordan. It will not follow, however, as a necessary inference, that the ark uniformly occupied the same position in all the journeys, and it cannot be denied that Num. 10:21<\/span> presents a difficulty, partly arising from the ambiguity of meaning which is to be attached to the word mikdash, sanctuary, <\/em>and partly from the omission of any word in the Hebrew corresponding to the words in italics, the other. <\/em>Ibn Ezra thinks that this three days journey was different from all the other journeys in respect of the position of the ark.<\/p>\n THE THREE DAYS’ MARCH, Num 10:33-34<\/span>.<\/p>\n By this we are not to understand an unbroken march of the entire people during seventy-two hours with no halt, but that the ark was borne steadily onward during this period before it came to a permanent stopping-place. The people must have paused to eat and sleep while the pillar of cloud or of fire moved ever slowly onward.<\/p>\n 33<\/strong>. <\/strong> Ark of the covenant <\/strong> It is so called according to its design and signification for Israel. The covenant is thus associated with the most sacred thing on the earth, on whose golden lid was the Shekinah, the visible Presence, and over which sublimely towered the cloudy, fiery pillar. This cannot be quoted to prove, as Prof. W. Robertson Smith attempts to do, that the sanctuary was then outside of the camp, for no mention is made of that sacred structure. The record simply says that the ark went before them as their guide. <\/p>\n Went before them <\/strong> The ark was carried separately from the rest of the sacred furniture, in advance of the column, wrapped in its peculiar purple blue covering, (Num 4:6<\/span>, note,) at once an object of veneration and a symbol of Jehovah’s presence and of his separateness from sinners. “It is true, that in the order observed in the camp and on the march no mention is made of the ark going in front of the whole army; but this omission is no more proof of any discrepancy between this verse and Num 2:17<\/span>, or of a different authorship, than the separation of the different divisions of the Levites upon the march, which is not mentioned in Num 2:17<\/span>.” Keil. <\/p>\n <\/em><\/p>\n A resting place <\/strong> This was not Taberah, the first place mentioned, (Num 11:3<\/span>,) but Kibroth-hattaavah. Comp. Num 11:34-35<\/span>; Num 33:16<\/span>. Although the pillar of cloud was the real guide of Israel in all their journeying, yet the local knowledge of Hobab would manifestly prove of the greatest use in indicating springs and places of pasturage, since divine guidance, in any age, is never a substitute for the best means which human skill or knowledge can suggest.<\/p>\n The Ark of the Covenant of Yahweh Leads The Way ( Num 10:33-36<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n Ahead of the fighting contingents went the Ark of the Covenant of Yahweh. It was a regular feature of nations going forth to war that they were led by a sacred symbol, and nothing was more sacred than the Ark. This was why its blue cloth was on the outside rather than its dolphin skins, so that all might be aware of the heavenly nature of what lay beneath (Num 4:6<\/span>). <\/p>\n This connection of the Ark with battle comes out a number of times. The Ark led the way over Jordan and against Jericho (Jos 3:3<\/span>; Jos 3:11<\/span>); it was brought to Bethel when the tribes united against Benjamin (Jdg 20:27<\/span>); it went into battle against the Philistines who had clearly heard of it (1Sa 4:3-9<\/span>). There was even a battle song, incorporated in a Psalm, connected with it (Num 10:35<\/span>; Psa 68:1<\/span>). <\/p>\n Again we have the chiastic structure which predominates in this book. <\/p>\n a <\/strong> They went forward to seek out a ‘resting place’ (Num 10:33<\/span>).<\/p>\n b <\/strong> The cloud ‘was over them’ them when they set forward (Num 10:34<\/span>).<\/p>\n b <\/strong> Yahweh was ‘to rise up’ and scatter their enemies when they set forward (Num 10:35<\/span>). <\/p>\n a <\/strong> Yahweh was to return to His Dwellingplace when the Ark ‘rested’ (Num 10:36<\/span>). <\/p>\n Num 10:33<\/strong><\/span><\/p>\n ‘And they set forward from the mount of Yahweh three days’ journey, and the ark of the covenant of Yahweh went before them three days’ journey, to seek out a resting-place for them.’ <\/p>\n Their first stage was on a ‘three day journey’. This was a standard term signifying a journey of one and a half days to about four days (consider Genesis where all journeys except those completed in a day were either for ‘three’ or ‘seven’ days, a short or a longer journey. Part days were counted as days. Consider also the use of the standardised ‘three days’, an indefinite short time period, in Jos 1:11<\/span>; Jos 2:22<\/span>; Jos 3:2<\/span>). The Ark went before them, and the cloud hovered above them. They were seeking out a resting place (menuwchah from the root nwch) for them. There is no reason for suggesting that the Ark was three days ahead of the people. It simply means that on the three day journey the Ark went ahead of them for the whole three days. <\/p>\n Num 10:34<\/strong><\/span><\/p>\n ‘And the cloud of Yahweh was over them by day, when they set forward from the camp.’ <\/p>\n And continually above was the protecting and guiding cloud. The presence of Yahweh on the journey was being made very clear. <\/p>\n Num 10:35<\/strong><\/span><\/p>\n ‘And it came about, when the ark set forward, that Moses said, “Rise up, O Yahweh, and let your enemies be scattered, and let those who hate you flee before you.’ <\/p>\n For this battle song compare Psa 68:1<\/span>. Yahweh had risen up and left His dwellingplace in order to go before them and scatter their enemies. Those who hated Him would flee before Him. This song would be sung whenever the Ark set forward. Its declaration by Moses would encourage and give heart to the people. <\/p>\n Num 10:36<\/strong><\/span><\/p>\n ‘And when it rested, he said, “Return, O Yahweh, to the ten thousands of the thousands of Israel.’ <\/p>\n But when the Ark came to its rest (nuwach, from the root nwch) and returned to its dwellingplace the song was, ‘return, O Yahweh, to the ‘multitudes of families’ (ribboth ’elephe) of Israel’. Once more He dwelt among them at peace. <\/p>\n In the Hebrew text Num 10:35-36<\/span> are seemingly both followed by inverted nuns (Hebrew n) of which we do not know the significance (compare also Psa 107:23-28<\/span>; Psa 107:40<\/span> where a similar phenomenon occurs seven times). <\/p>\n As we too journey forward towards the heavenly Kingdom, we can rest assured that unseen the cloud hovers over us and the Ark goes before us. If we are His we are never out of God’s eye. <\/p>\n EXPOSITION<\/strong><\/p>\n THE<\/strong> ACTUAL<\/strong> DEPARTURE<\/strong> FROM<\/strong> SINAI<\/strong> (Num 10:33-36<\/span>).<\/p>\n Num 10:33<\/span><\/strong><\/p>\n And<\/strong> they departed. <\/strong>These words mark the moment of actual departure, which has been anticipated in the general statement of Num 10:12<\/span>. It was one of the supreme moments in the life of Israelone of those beginnings or “departures” which lead to untold gain or loss; it was, in fact, although they knew it not, the commencement of a march which for almost all of them should know no end except within a hasty grave. No doubt, during the months spent at Sinai, every <\/em>preparation had been made for the onward journey; but none the less it was a stupendous enterprise to march that vast host, so largely composed of women and children, so little inured to such fatigue, and so impatient of such discipline, for three consecutive days into a wilderness. Three days’ journey. <\/strong>This expression is apparently a general one, <\/em>and not to be strictly pressed (cf. Gen 30:36<\/span>; Exo 3:18<\/span>; Exo 15:22<\/span>). At the same time it implies<\/p>\n (1)<\/strong> that the host twice halted for the night during the journey, and <\/p>\n (2)<\/strong> that the whole journey was regarded as one and in some sense as complete in itself.<\/p>\n The terminus ad quem <\/em>of this three days’ journey is given us in Num 10:12<\/span>; it was to take them across the intervening belt of sand, and to land them fairly within the “wilderness of Paran.” During this journey no doubt the march would be pushed on as steadily as possible, but it is not likely that it would cover so much as thirty miles. A modern army, unencumbered with non-combatants, does not make more than ten miles a day over difficult country, nor can cattle be driven faster than that. Even to accomplish that rate, and to keep <\/em>the whole multitude together, as the narrative implies, required supernatural aid and strength. For the direction of the march see notes on Num 13:1-33<\/span>. The ark<\/strong> of the covenant of the Lord went before them. <\/strong>It is obvious that what is apparently affirmed here is apparently at variance with Num 2:17<\/span> and Num 2:21<\/span> of this chapter, which speak of the holy thingsof which the ark was the most holyas carried by the Kohathites in the very midst of the long line of march. Three opinions have been held on the subject.<\/p>\n 1<\/strong>. That the ark was really carried with the other “holy things,” and only “went before” metaphorically, as a general may be said to lead his troops, although he may not be actually in front of them; to which it is obvious to <\/strong>reply that if the ark did not actually precede the host, there was no possible way in which it could direct their movements; the cloud alone would be the visible expression of the Divine guidance.<\/p>\n 2<\/strong>. That the “holy things” generally were ordered to be carried in the midst of the host by the Kohathites, but that God reserved the place of the ark itself to his own immediate disposition. A general does not include himself in his own marching orders, however minute; and the ark was the outward symbol of God’s own personal presence and guidance. It is, therefore, not at all surprising that the first intimation of the position of the ark on the march should be given at the moment when the march actually commenced.<\/p>\n 3<\/strong>. That the usual place for the ark was no doubt with the sanctuary, as implied in the orders, but that o a this special occasion <\/em>the ark went to the front in consequence of some Divine intimation, just as it did at the crossing of Jordan and at the taking of Jericho. Certainly there is much reason in this view, considering how momentous and formidable was their first assay at marching from their temporary home towards that unknown land beyond the northern horizon. If the deep waters of Jordan might fright them, or the walls of Jericho defy them, well might they shrink from plunging into the broken, stony, and intractable country into which the ark and the cloud now led them. We shall probably think that either habitually or at least occasionally the ark did <\/em>go before, and that the feet of them that bare it were supernaturally directed, either by the movements of the cloud, or by some more secret intimation, towards the destined place of rest. It is allowed by all that the cloud preceded and directed the march, and it would be strange indeed if these twin symbols of the Divine presence had been so far separated from one another; for the accustomed place of the cloud was above the tabernacle, i.e; <\/em>above the ark, yet outside of the tabernacle, so as to be visible to all.<\/p>\n Num 10:34<\/span><\/strong><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
TEXT<\/strong><\/p>\n
The sixty-eighth Psalm is considered to be an enlargement of Moses prayer as the ark moves forward (PC, p. 99). The initial verse, Let God arise, let his enemies be scattered: let them also that hate him flee before him, is certainly similar enough to suggest Moses words as the basis, upon which David composed the song. The words apparently were spoken whenever the ark was moved; this custom may have continued until the ark found its resting place within the Temple.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n