Verse 6

Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here--Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren; but, if so, they ought to have been more explicit at first.

Verse 16

they came near--The narrative gives a picturesque description of this scene. The suppliants had shrunk back, dreading from the undisguised emotions of their leader that their request would be refused. But, perceiving, from the tenor of his discourse, that his objection was grounded only on the supposition that they would not cross the Jordan to assist their brethren, they became emboldened to approach him with assurances of their goodwill. We will build sheepfolds here for our cattle, and cities for our little ones--that is, rebuild, repair. It would have been impossible within two months to found new cities, or even to reconstruct those which had been razed to the ground. Those cities of the Amorites were not absolutely demolished, and they probably consisted only of mud-built, or dry-stone walls.

Verse 17

and our little ones shall dwell in the fenced cities because of the inhabitants of the land--There was good policy in leaving a sufficient force to protect the conquered region lest the enemy should attempt reprisals; and as only forty thousand of the Reubenites and the Gadites, and a half of Manasseh, passed over the Jordan (Jos 4:13), there were left for the security of the new possessions 70,580 men, besides women and children under twenty years (compare Num 26:7, Num 26:18, Num 26:34). We ourselves will go ready armed--that is, all of us in a collective body, or as many as may be deemed necessary, while the rest of our number shall remain at home to provide for the sustenance and secure the protection of our families and flocks. (See on Jos 4:12).

Verse 20

Moses said unto them, If ye will do this thing--with sincerity and zeal. go before the Lord to war--The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad immediately preceded the ark (see on Num. 2:10-31), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (Jos 3:4), of course including those of Reuben and Gad, so that, literally, they passed over before the Lord and before the rest of Israel (Jos 4:13). Perhaps, however, the phrase is used merely in a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence, and destined to promote the glory, of God. The displeasure which Moses had felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind--he continued to speak to them in an admonitory strain; and he concluded by warning them that in case of their failing to redeem their pledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throws a strong doubt on the honesty of their first intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, their final reply showed that now all was right.

Verse 28

concerning them Moses commanded--The arrangement itself, as well as the express terms on which he assented to it, was announced by the leader to the public authorities. The pastoral country the two tribes had desired was to be granted them on condition that they would lend their aid to their brethren in the approaching invasion of Canaan. If they refused or failed to perform their promise, those possessions should be forfeited, and they themselves compelled to go across the Jordan and fight for a settlement like the rest of their brethren.

Verse 33

half the tribe of Manasseh--It is nowhere explained in the record how they were incorporated with the two tribes, or what broke this great tribe into two parts, of which one was left to follow the fortunes of its brethren in the settled life of the western hills, while the other was allowed to wander as a nomadic tribe over the pasture lands of Gilead and Bashan. They are not mentioned as accompanying Reuben and Gad in their application to Moses [Num 32:1]; neither were they included in his first directions (Num 32:25); but as they also were a people addicted to pastoral pursuits and possessed as immense flocks as the other two, Moses invited the half of them to remain, in consequence, probably, of finding that this region was more than sufficient for the pastoral wants of the others, and he may have given them the preference, as some have conjectured, for their valorous conduct in the contests with the Amorites (compare Num 32:39, with Jos 17:1).

Verse 34

And the children of Gad built--(See on Num 32:16). Dibon--identified with Dheban, now in ruins, an hour's distance from the Arnon (Mojeb). Ataroth (Hebrew, "crowns")--There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified. Aroer--now Arair, standing on a precipice on the north bank of the Arnon.

Verse 35

Atroth, Shophan, and Jaazer, &c.--Jaazer, near a famed fountain, Ain Hazier, the waters of which flow into Wady Schaib, about fifteen miles from Hesbon. Beth-nimrah, now Nimrin; Heshbon, now Hesban; Elealeh (Hebrew, "the high"), now Elaal; Kirjathaim (Hebrew, "the double city"); Nebo, now Neba, near the mountain of that name; Baal-meon, now Myoun, in ruins, where was a temple of Baal (Jos 13:17; Jer 48:23); Shibmah, or Shebam (Num 32:3), near Heshbon, famous for vines (Isa 16:9-10; Jer 48:32).

Verse 38

(their names being changed)--either because it was the general custom of conquerors to do so; or, rather, because from the prohibition to mention the names of other gods (Exo 23:13), as Nebo and Baal were, it was expedient on the first settlement of the Israelites to obliterate all remembrance of those idols. (See Jos 13:17-20).

Verse 39

Gilead--now Jelud.

Verse 41

Havoth-jair--that is, "tent-villages." Jair, who captured them, was a descendant of Manasseh on his mother's side (Ch1 1:21-22).

Verse 42

Nobah--also a distinguished person connected with the eastern branch of the tribe of Manasseh. Next: Numbers Chapter 33

Verse 26

Our little ones, our wives, our flocks, and all our cattle,.... Their families, and their substance: shall be there in the cities of Gilead; such as are before mentioned, Num 32:3 and which they proposed to repair and fortify, to preserve their families and possessions from the Amorites about them.

Verse 27

But thy servants will pass over,.... The river Jordan, and go into the land of Canaan: every man armed for war; Moses had required that all should go over, and they consent to it, and promise that everyone should, though this was not insisted on when they came to it, for only about 40,000 went over, Jos 4:13, whereas the two tribes of Gad and Reuben, and the half tribe of Manasseh, numbered more than 110,000; see Num 26:7, before the Lord to battle, as my lord saith; for now, instead of saying, "before the children of Israel", a phrase they first used, they say, "before the Lord", as Moses had expressed it.

Verse 28

So concerning them Moses commanded,.... That they should have a grant of the land they requested: this looks as if Moses determined the case himself, though perhaps it was by the vote, and with the consent of the whole court; only Moses strictly enjoined them to observe it, namely: Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel; and the rather he did this, because he knew that he should die, and not see either the thing itself or the conditions of it performed.

Verse 29

And Moses said unto them,.... To Eleazar, Joshua, and the princes of the congregation: if the children of Gad and the children of Reuben will pass with you over Jordan, every man armed to battle before the Lord; as they have promised they will: and the land shall be subdued before you; which must be done before their return: then ye shall give them the land of Gilead for a possession; which, no doubt, included that of Jazer too, since Jaazer, which is the same, is after mentioned as one of the cities built by the children of Gad, Num 32:35.

Verse 30

But if they will not pass over with you armed,.... Shall change their minds, and break their promise, and refuse to go over the river Jordan with the other tribes, and armed ready to engage in battle with the enemy: they shall have possessions among you in the land of Canaan; take their lot there, but have no inheritance or possessions on this side Jordan.

Verse 31

And the children of Gad and the children of Reuben answered,...., The word is in the singular number, and shows their unanimity, that they agreed to what Moses said, and replied all of them as one man, as Jarchi expresses it; and it may be there was one that was the mouth of them all, and answered for them: saying, as the Lord hath said unto thy servants, so will we do; here they make use of the word Jehovah, taking what Moses had said unto them as from the Lord, and therefore should strictly and punctually observe it, as if they heard the Lord himself speak it.

Verse 32

We will pass over armed before the Lord into the land of Canaan,.... This is repeated again and again, for the confirmation of it, assuring that it should be strictly performed according to the true intent of it: that the possession of our inheritance on this side Jordan may be ours; that is, that the possession and inheritance they desired, and which had been granted them, on conditions to be performed by them, might be ratified and confirmed unto them on their fulfilment of them.

Verse 33

And Moses gave unto them,.... By word of mouth, in the presence of the court, or rather by some instrument drawn up and signed by him and the sanhedrim, or witnessed by them: even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph; no mention is made of this half tribe joining with the other two tribes in the request to settle on this side Jordan, and therefore it is generally thought that they were encouraged, by the success of the two tribes, to make a like motion; or else Moses and the princes, observing that there was too much land for the said tribes, joined this half tribe with them, the land being suitable for them: the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about; of which kingdoms, and the conquest of them, see Num 21:24, and several of the cities in them are after mentioned.

Verse 34

And the children of Gad built,.... Or rather repaired the walls and fortifications, and rebuilt houses which had been demolished in the wars with Sihon and Og; when the following places were taken by the Israelites: Dibon, and Ataroth, and Aroer; the two first are mentioned in Num 32:3. Aroer was a city situated on the river Arnon, and was after this in the hands of the Moabites: Jerom says (q), it was showed in his day on the top of the mountain, upon the bank of the river Arnon, which flows into the Dead sea, Jer 48:19. (q) De loc. Heb. fol. 87. I.

Verse 35

And Atroth, Shophan, and Jaazer, and Jogbehah. Of these no mention is made elsewhere, except Jaazer, which is the same with Jazer, Num 32:3. . Numbers 32:36 num 32:36 num 32:36 num 32:36And Bethnimrah, and Bethharan, fenced cities,.... The first of these is the same with Nimrah, Num 32:3, and the other is the same with Betharam, Jos 13:27, it is called in the Jerusalem Talmud (r), Bethramtha, and so by the Syrians, Bethramphta; and to the same place Herod gave the name of Livias or Julias (s): these cities the children of Gad built or repaired for their families: and folds for sheep; they also built for their cattle, as they promised to do, and Moses enjoined them, Num 32:16. (r) Sheviith, fol. 38. 4. (s) Vid. Reland. Palestin. Illustrat. par. 2. p. 643.

Verse 36

And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim. Heshbon was the royal city of Sihon king of the Amorites, and Elealeh was within a mile of it, see Num 32:3, this shows that those cities were not built anew properly, only repaired, for they were cities in being long before; besides, they had not time to build new cities, for in a few months after this they passed over Jordan; though indeed they left men enough behind to rebuild cities, whom they might set to work about them when they departed: Kirjathaim is, by the Targum of Jonathan, called the city of two streets paved with marble, and it adds, this is Beresha: Jerom (t) says, it is now called Coraiatha, which is pretty near its ancient name, and that it is ten miles from Medeba, a city of Arabia, mentioned as one of the cities in the kingdom of Sihon king of the Amorites, Num 21:30. (t) De loc. Heb. fol. 89. M.

Verse 37

And Nebo, and Baalmeon, (their names being changed,).... For Nebo was the name of an idol, after which perhaps the city was called: Baalmeon signifies "Baal's habitation", and where it is highly probable was a temple of his; and the children of Reuben, not liking to retain such idolatrous names, gave them others, but what they were it is not said; and certain it is, that when these places came into the hands of the Moabites, their ancient names were restored to them, as appears from Isa 15:2. and Shibmah; the same with Shebam, Num 32:3, and gave other names unto the cities which they built; but they are neither known, nor did they always continue, as has been observed.

Verse 38

And the children of Machir the son of Manasseh went to Gilead, and took it,.... That part of it which Moses gave unto the half tribe of Manasseh, which till now was in the hand of the Amorites; for half Mount Gilead, and the cities thereof, were given to the Reubenites and Gadites, which is the land of Gilead they desired, and which was already conquered; for they call it the country which the Lord smote before Israel, Num 32:1, and dispossessed the Amorite which was in it; for though they were driven out of one part of Gilead, yet not out of the whole.

Verse 39

And Moses gave Gilead unto Machir the son of Manasseh,.... That is, to the children of Machir, who went and took it; though some say, as Aben Ezra observes, that Machir himself was now alive, and that it was given to him, but that is not probable; for, supposing him to be living when the children of Israel came out of Egypt, all that came from thence, who were twenty years old and upwards, died in the wilderness, excepting two, see Num 32:11, and he dwelt therein; that is, the family of the Macharite; see Num 26:29.

Verse 40

And Jair the son of Manasseh,.... By his mother's side, otherwise he was of the family of Judah; for Hezron, of the family of Judah, married a daughter of Machir, the son of Manasseh, by whom he had a son called Segub, who was the father of Jair, Ch1 2:21, the same went and took the small towns thereof; of that part of Gilead given to Machir: and called them Havothjair; after his own name: in Deu 3:14, they are called Bashanhavothjair.

Verse 41

And Nobah went and took Kenath, and the villages thereof,.... Who this Nobah was is not certain, very probably a descendant of Manasseh; it is said (u) he was among those that were born in Egypt, and died after the death of Moses, and was buried beyond Jordan, as it is said, also did Machir and Jair, so that there were none left but Caleb, and Joshua: and called it Nobah, after his name; but it seems that in later times its ancient name was restored to it; for Jerom (w), says there was a village in Arabia, called Cannatha, which is supposed to be this place; though he also tells us (x), that eight miles from Heshbon; to the south, is shown a desert place called Naba. Pliny (y) places Cannatha in the Decapolis. (u) Seder Olam Rabba, c. 9. p. 27. (w) Ut supra. (De loc. Heb. fol. 89. M.) (x) De loc. Heb. fol. 93. H. (y) Nat. Hist. l. 5. c. 18.

Verse 42

Now the children of Reuben and the children of Gad had a very great multitude of cattle,.... By which it seems that they had more in proportion than any of the other tribes; by what means it is not easy to say; very probably they were more addicted to the pastoral life, and took more delight in breeding cattle, and were more diligent in taking care of them: however, the reason for this observation presently follows: and when they saw the land of Jazer, and the land of Gilead; Jazer was in the kingdom of Sihon, and Gilead in the kingdom of Og, which had been both conquered by the Israelites: that, behold, the place was a place for cattle; where much cattle was fed, there being a great deal of good pasturage for them: Jazer appears to be a well watered country, Jer 48:32, and Gilead and Bashan which joined and belonged to the same country of Og, who was king of Bashan, were famous for good feeding of cattle: hence we read of the bulls of Bashan, and rams of the breed of Bashan, and goats on Mount Gilead that looked plump and sleek; see Mic 7:14.

Verse 1

The children of Gad and the children of Reuben came and spake unto Moses,.... The children of Gad are mentioned first, though Reuben was the firstborn, and had a standard under which Gad pitched: it may be, as Aben Ezra thinks, the Gadites were the first authors of this counsel, the contrivers of this scheme; who first moved it to the Reubenites, which they had an opportunity of doing, lying encamped by them; or however, they might be the most busy and active in this affair, or the best spokesmen; for it could be only some, in the name of the whole, that addressed Moses on this account, and spoke to him about it: and to Eleazar the priest, and unto the princes of the congregation; who perhaps were the seventy elders, and with Moses the chief ruler, and Eleazar the high priest, made up the grand sanhedrim, or great council of the nation, and were undoubtedly the most proper persons to apply unto: saying: as follows.

Verse 2

Ataroth, Dibon, and Jazer,.... These were places which belonged to the Amorites, and were taken from Sihon, their king: of Ataroth we read nowhere else but in this chapter; of Dibon see Isa 15:2, Jazer was a city, from whence the land about it had its name; it is the same with Jaazer, Num 21:32 and stood about fifteen miles from Heshbon (k), the capital city of the kingdom of Sihon: and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon; these were all places in the same country; of Heshbon see Num 21:25, Nimrah is the same with Bethnimrah, Num 32:36 and sometimes called Nimrim, famous for its water, Isa 15:6. Jerom says (l) the name of it in his time was Benamerium, and lay to the north of Zoar; Elealeh, according to the same writer (m) was but a mile from Heshbon, of which see Isa 15:4. Shebam is the same with Shibmah, Num 32:36, and seems to be a place famous for vines, Isa 16:8; it is thought to be the same with the Seba of Ptolemy (n), and according to Jerom (o), there were scarce five hundred paces between this place and Heshbon; Nebo, the Targums of Onkelos and Jonathan call the grave of Moses, because on a mountain of this name Moses died, and where it is supposed he was buried; but it is certain he was buried not on a mountain, but in a valley, Deu 34:6, this perhaps had its name from the mountain near which it was, and of which see Isa 15:2. Beon is the same that is called Baalmeon, Num 32:38 and Bethbaalmeon, Jos 13:17, where was very probably a temple of Baal; it was about nine miles from Heshbon (p). (k) Jerom. de loc. Heb. fol. 92. G. (l) lbid. K. (m) Ibid. fol. 91. A. (n) Geograph. l. 5. c. 19. (o) Comment. in Esaiam, c. 16. 8. (p) Eusebius apud Reland: Palest. Illustr. par. 2. l. 3. p. 611.

Verse 3

Even the county which the Lord smote before the congregation of Israel,.... In which the above cities were, and perhaps some others not named: this was now in the hands of the people of Israel, being subdued by them, the conquest of which is ascribed unto the Lord, for the victory was of him; it was he that smote their enemies; and delivered their country into their hands; and now Moses, Eleazar, and the princes of the congregation, being the representatives of the people, had a right to dispose of it, and, which these two tribes request might be given to them, because, say they: it is a land for cattle, and thy servants have cattle; to stock it, with and great numbers of them; see

Verse 4

Wherefore, said they, if we have found grace in thy sight,.... Directing their speech to Moses, the ruler of the congregation, in a very modest, decent, and respectable manner: let this land be given unto thy servants for a possession; as their own portion and inheritance, to be enjoyed by them, and their children after them: and bring us not over Jordan; into the land of Canaan, where as they after explain themselves, they did not desire to have any part with their brethren, but should be content with their possession here, should it be granted them.

Verse 5

And Moses said unto the children of Gad, and to the children of Reuben,.... Being displeased with their motion, as his following discourse shows, it having at first sight an appearance of covetousness and cowardice: shall your brethren go to war, and shall ye sit here? it is not reasonable that your brethren should be left by you and engage in a war with your common enemies, to dispossess them of their land before they can settle in it and you remain here easy and quiet in the possession of a fruitful country.

Verse 6

Wherefore discourage ye the heart of the children of Israel.... Which he suggests it would, should they settle on that side Jordan, since they would lose the assistance of two of their tribes, even two thirds of one of their standards in fighting with their enemies and subduing their land; and besides it might be thought that this request of theirs not only proceeded from selfish views and a love of ease, which might set a bad example to others, but carried in it a distrust of ever being able to enter into, at least to conquer and possess, the land of Canaan, and so might have a tendency to discourage their brethren: from going over into the land, which the Lord hath given them? despairing of ever enjoying it, and so laying aside all thoughts of it, and not caring to make any attempt to get possession of it.

Verse 7

Thus did your fathers,.... Meaning not particularly and only the fathers of these two tribes he was speaking to, but of them and the other tribes also, who acted much such a part; did not choose to go into the good land to possess it, when they were bid to do it, but were for sending spies first, which brought an ill report of it, and discouraged the people from going into it; the history of which Moses here gives: when I sent them from Kadeshbarnea to see the land; called only Kadesh, Num 13:26 the reason of the name See Gill on Num 32:13.

Verse 8

For when they went up unto the valley of Eshcol,.... That is, when they went up the hill, for they were bid to go up into the mountain, and proceeded on into the country, until they came to the valley or brook, of Eshcol, so called from the cluster of grapes they there cut down, and brought along with them, Num 13:17. and saw the land; searching it for the space of forty days: they discouraged the heart of the children of Israel; by telling them that there were giants in the land, and that the people in common were strong, and their cities walled, and that they were not able to go up against them and overcome them; and by this means they disheartened the people: that they should not go, into the land which the Lord had given them; and this Moses feared, and suggests would be the consequence of the request the two tribes now made.

Verse 9

And the Lord's anger was kindled, the same time,.... Against the spies that brought the ill report, and against all the people that were disheartened and murmured upon it, and which, above all things, was to be dreaded now: and he sware, saying; as follows.

Verse 10

Surely none of the men that came up out of Egypt, from twenty years old and upwards,.... See Num 14:28. shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; the land of Canaan, which at various times he sware to give to them, and to their posterity: because they have not wholly followed me; the laws which he prescribed them, the directions he gave them, and particularly the orders they had to go up and possess the land at once, Deu 1:21.

Verse 11

Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun,.... See Num 14:30, whether Caleb or Jephunneh is called the Kenezite is not so easy to determine; the latter rather seems to be most correct, for that Caleb should be called so from Kenaz the father of Othniel, who is said to be Caleb's brother seems not to be agreeable; since it is not likely that they were his own brothers, or Caleb would not have given his daughter to him; besides Jephunneh and not Kenaz is always said to be the father of Caleb, unless his father can be thought to have two names; it is most likely that Jephunneh, and so Caleb, might be called the Kenezite, from an ancestor of theirs of that name: Jarchi says, Caleb was the son-in-law of Kenaz, and Caleb's mother bore unto him Othniel: for they have wholly followed the Lord; here what was said of Caleb, Num 14:24 is said both of him and Joshua; See Gill on Num 14:24.

Verse 12

And the Lord's anger was kindled against Israel,.... For murmuring against the report of the spies: and he made them wander in the wilderness forty years; for though it was but about thirty eight years from that time that they were in the wilderness, the round number of forty is given; and besides it includes the time of their first coming into it, which being reckoned, makes the complete number, within a few months: Kadesh, from whence the spies were sent, and whither they returned, and where the people murmured, and had this sentence pronounced on them, that they should not see the land of Canaan, but wander and fall in the wilderness, seems to have had the addition of Barnea made unto it on that account, which signifies the son of him that wandereth: until all the generation which had done evil in the sight of the Lord was consumed; as they all were at this time when Moses spake these words.

Verse 13

And, behold, ye are risen up in your fathers' stead,.... Succeeded them in their families, of which they were now the heads; and in their substance, their flocks, and herds; and he suggests also, in their manners amid evil dispositions: an increase of sinful men; this new generation was greatly increased, for when the number was taken, as it was but a little before this time, they were pretty near the same number as of those that came out of Egypt; but then they were not only an increase of men, but of sinful men, like fathers like sons: to augment yet the fierce anger of the Lord toward Israel; to make it greater and fiercer towards that nation than even their fathers had by their many sins and transgressions.

Verse 14

For if ye turn away from after him,.... From following him in the way of his commandments, from attending his word, worship, and ordinances, and from walking after him, who went before them in a pillar of cloud and fire, as it is suggested they would, should they stop short here and not go over Jordan into the land of Canaan: he will yet again leave them in the wilderness; as he did at the time of the affair of the spies, when they were ordered to turn and get into the wilderness by the way of the Red sea, and where they had been ever since unto this time, Num 14:25, and ye shall destroy all this people; be the cause of their destruction, if the Lord should in such a manner resent this step of theirs, as to order them back into the wilderness again, though they were now as they were before, on the border of the land of Canaan.

Verse 15

And they came near unto him,.... The heads of the tribes of Gad and Reuben came a little nearer to Moses, having something more to say unto him, in order to explain their meaning, and in doing which they used some degree of freedom and boldness with him, see Gen 44:18. and said, we will build sheepfolds here for our cattle, and cities for our little ones not build new ones, but repair the old ones; for there were cities enough in the country, as before named, and no doubt sheepfolds too, as the land was a place of cattle, but those were through the war broken down and demolished, and needed repairing; and this they proposed to do, and leave their children and their cattle to the care of their servants, under the protection of the divine Providence, and did not mean for the present to take up their abode here.

Verse 16

But we ourselves will go ready armed before the children of Israel,.... This they said to free themselves from the charge of cowardice, and that they did not mean to sit still while their brethren went to war; they were willing to put on their armour, and be ready to meet the enemy upon the borders of the land, and engage with them, and to expose their lives in favour of their brethren: until we have brought them unto their place; to the land of Canaan, the place designed for them, and given unto them, to the possession of it, and a settlement in it: and our little ones shall dwell in the fenced cities, because of the inhabitants of the land; where they might be safe from them, which they proposed to repair and refortify for the security of them, while they went with their brethren into the land of Canaan, to put them into possession of that, of which they made not the least doubt; and so served to clear them of suspicion of any distrust they had of entering into and possessing the land, which might tend to discourage the people.

Verse 17

We will not return unto our houses,.... In the cities built or repaired by them, or to their families, and their substance, their flocks and their herds; all which they should leave behind them, and never think of returning to them: until the children of Israel have inherited every man his inheritance; until all the tribes were settled in their respective places, and every family and everyone in them had their portion assigned them; and accordingly they did not return until the land was wholly subdued, nor even until every lot came up, and the land was divided by it, and the inheritance of the several tribes fixed, and even the cities of the Levites assigned to them out of the several tribes; see Jos 22:1.

Verse 18

For we will not inherit with them on yonder side Jordan, or forward,.... This they said, not as being determined whether Moses and the princes were willing or not to stay where they were, and not pass over Jordan to inherit any part there, and much less as despising the good land, but as giving up all pretensions to it, should they be settled where they desired; they were not of that selfish and covetous disposition as to desire any part on the other side Jordan, if it was but granted them to continue on this side, and possess the land they requested: because our inheritance is fallen to us on this side Jordan eastward; they seem to speak as if they were assured of it, and that it was so ordered by divine Providence, and wanted nothing but the consent of Moses, and the princes of the congregation.

Verse 19

And Moses said unto them,.... Being better disposed towards them, and more satisfied with the reasonableness of their request, it being explained unto him: if ye will do this thing; which they had promised: if ye will go armed before the Lord to war; they had said they would go ready armed before the children of Israel, but Moses expresses it "before the Lord"; which is more agreeable to their encampment and order in marching, for not the standard of Reuben but that of Judah went foremost, yet the standard of Reuben marched directly before the sanctuary bore by the Kohathites, Num 10:18, and so might be properly said to go before the Lord, who dwelt there.

Verse 20

And will go all of you armed over Jordan before the Lord,.... Moses tries them thoroughly, and is very express in his words, requiring them not only to go armed, or march from the place where they were, towards the land of Canaan, but to go over Jordan, and not some of them only, but all, and that before the Lord; though indeed, when the tribes came to the river Jordan, the ark, which was the symbol of the divine Presence, went before all the tribes into it, and there stayed till they passed over, and then these two tribes and the half tribe of Manasseh passed before the children of Israel, and before the Lord, unto battle, Jos 3:11. until he hath driven out his enemies before him: the Canaanites, who were the enemies of the Lord, as well as of his people; and because of their sins, in which they showed their enmity to God, the land spewed them out, and he drove them out to make way for his people Israel, and till this was done the tribes of Reuben and Gad were to continue with them.

Verse 21

And the land be subdued before the Lord,.... For the inhabitants fleeing before his people, and being conquered by them, might be said to be subdued before the Lord, this being done in his presence, by his power, and for his people: then afterward ye shall return: to this side of Jordan, the land of Jazer and Gilead, to their cities, and families there: and be guiltless before the Lord, and before Israel: having fulfilled all that they promised: and this land shall be your possession before the Lord; be established and settled in it as their inheritance, the Lord seeing and approving of it, and protecting them in the enjoyment of it.

Verse 22

But if ye will not do so,.... As they promised they would, and Moses insisted on it that they should: behold, ye have sinned against the Lord making such a request, and not fulfilling the conditions on which it was granted: and be sure your sin will find you out; fly in their faces, accuse them in their consciences, charge and load them with guilt, and bring deserved punishment upon them: sin may be put, as it often is, for the punishment of sin, which sooner or later will find out and come upon the impenitent and unpardoned sinner.

Verse 23

Build ye cities for your little ones, and folds for your sheep,.... For their safety and security, as they proposed to do: and do that which proceedeth out of your mouth; all that they had promised.

Verse 24

And the children of Gad and the children of Reuben spake unto Moses, saying,.... In answer to his speech: thy servants will do as my lord commandeth; both with respect to their march before the Lord to battle, and with respect to their provision for their children and flocks. Next: Numbers Chapter 33

Verse 1

The Reubenites and Gadites, who had very large flocks and herds, petitioned Moses, Eleazar, and the princes of the congregation, to give them the conquered land of Gilead for a possession, as a land that was peculiarly adapted for flocks, and not to make them pass over the Jordan. מאד עצוּם, "very strong," is an apposition introduced at the close of the sentence to give emphasis to the רב. The land which they wished for, they called the "land of Jazer (see Num 21:32), and the land of Gilead." They put Jazer first, probably because this district was especially rich in excellent pasture land. Gilead was the land to the south and north of the Jabbok (see at Deu 3:10), the modern provinces of Belka in the south between the Jabbok and the Arnon, and Jebel Ajlun to the north of the Jabbok, as far as the Mandhur. Ancient Gilead still shows numerous traces of great fertility even in its present desolation, covered over as it is with hundreds of ruins of old towns and hamlets. Belka is mountainous towards the north, but in the south as far as the Arnon it is for the most part table-land; and in the mountains, as Buckingham says, "we find on every hand a pleasant shade from fine oaks and wild pistachio-trees, whilst the whole landscape has more of a European character. The pasturage in Belka is much better than it is anywhere else throughout the whole of southern Syria, so that the Bedouins say, 'You can find no country like Belka.' The oxen and sheep of this district are considered the very best" (see v. Raumer, Pal. p. 82). The mountains of Gilead on both sides of the Jabbok are covered for the most part with glorious forests of oak. "Jebel Ajlun," says Robinson (Pal. App. 162), "presents the most charming rural scenery that I have seen in Syria. A continued forest of noble trees, chiefly the evergreen oak (Sindin), covers a large part of it, while the ground beneath is covered with luxuriant grass, which we found a foot or more in height, and decked with a rich variety of flowers" (see v. Raumer, ut sup.). This also applies to the ancient Basan, which included the modern plains of Jaulan and Hauran, that were also covered over with ruins of former towns and hamlets. The plain of Hauran, though perfectly treeless, is for all that very fertile, rich in corn, and covered in some places with such luxuriant grass that horses have great difficulty in making their way through it; for which reason it is a favourite resort of the Bedouins (Burckhardt, p. 393). "The whole of Hauran," says Ritter (Erdkunde, xv. pp. 988, 989), "stretches out as a splendid, boundless plain, between Hermon on the west, Jebel Hauran on the east, and Jebel Ajlun to the south; but there is not a single river in which there is water throughout the whole of the summer. It is covered, however, with a large number of villages, every one of which has its cisterns, its ponds, or its birket; and these are filled in the rainy season, and by the winter torrents from the snowy Jebel Hauran. Wherever the soil, which is everywhere black, deep, dark brown, or ochre-coloured, and remarkably fertile, is properly cultivated, and you find illimitable corn-fields, and chiefly golden fields of wheat, which furnish Syria in all directions with its principal food. By far the larger part of this plain, which was a luxuriant garden in the time of the Romans, is now uncultivated, waste, and without inhabitants, and therefore furnishes the Bedouins of the neighbourhood with the desired paradise for themselves and their flocks." On its western slope Jebel Hauran is covered with splendid forests of oak, and rich in meadow land for flocks (Burckhardt, pp. 152, 169, 170, 173, 358; Wetstein, Reiseber. pp. 39ff. and 88). On the nature of the soil of Hauran, see at Deu 3:4. The plain of Jaulan appears in the distance like the continuation of Hauran (Robinson, App. 162); it has much bush-land in it, but the climate is not so healthy as in Hauran (Seetzen, i. pp. 353, 130, 131). "In general, Hauran, Jaulan, el Botthin, el Belka, and Ejlun, are the paradise of nomads, and in all their wanderings eastwards they find no pasture like it" (Seetzen, i. p. 364). מקום, a locality, or district. מקנה מאום = מקנה ארץ (Num 32:4), a district adapted for grazing.

Verse 3

In Num 32:3 the country is more distinctly defined by the introduction of the names of a number of important towns, whilst the clause "the country which the Lord smote before the congregation of Israel," in which the defeat of Sihon is referred to, describes it as one that was without a ruler, and therefore could easily be taken possession of. For more minute remarks as to the towns themselves, see at Num 32:34. On the construction את יתּן, see at Gen 4:18. - The words, "let us not go over the Jordan," may be understood as expressing nothing more than the desire of the speakers not to receive their inheritance on the western side of the Jordan, without their having any intention of withdrawing their help from the other tribes in connection with the conquest of Canaan, according to their subsequent declaration (Num 32:16.); but they may also be understood as expressing a wish to settle at once in the land to the east of the Jordan, and leave the other tribes to conquer Canaan alone. Moses understood them in the latter sense (Num 32:6.), and it is probable that this was their meaning, as, when Moses reproved them, the speakers did not reply that they had not cherished the intention attributed to them, but simply restricted themselves to the promise of co-operation in the conquest of Canaan. But even in this sense their request did not manifest "a shamelessness that would hardly be historically true" (Knobel). It may very well be explained from the opinion which they cherished, and which is perfectly intelligible after the rapid and easy defeat of the two mighty kings of the Amorites, Sihon and Og, that the remaining tribes were quite strong enough to conquer the land of Canaan on the west of the Jordan. But for all that, the request of the Reubenites and Gadites did indicate an utter want of brotherly feeling, and complete indifference to the common interests of the whole nation, so that they thoroughly deserved the reproof which they received from Moses.

Verse 6

Moses first of all blames their want of brotherly feeling: "Shall your brethren go into the war, and ye sit here?" He then calls their attention to the fact, that by their disinclination they would take away the courage and inclination of the other tribes to cross over the Jordan and conquer the land, and would bring the wrath of God upon Israel even more than their fathers who were sent from Kadesh to spy out the land, and who led away the heart of the people into rebellion through their unfavourable account of the inhabitants of Canaan, and brought so severe a judgment upon the congregation. מן את־לב הניא, to hold away the heart, i.e., render a person averse to anything. The Keri תּניאוּן, as in Num 32:9, is unquestionably to be preferred to the Kal תּנוּאוּן, in the Kethib of Num 32:7. - In Num 32:8-13, Moses reminds them of the occurrences described in ch. 13 and 14. On the expression, "wholly followed Jehovah," cf. Num 14:24. The words, "He drove them about in the desert," caused them to wander backwards and forwards in it for forty years, point back to Num 14:33-35.

Verse 14

"Behold, ye rise up instead of your fathers," i.e., ye take their place, "an increase (תּרבּוּת, from רבה; equivalent to a brood) of sinners, to augment yet the burning of the wrath of Jehovah against Israel." על ספה, to add to, or increase.

Verse 15

"If ye draw back behind Him," i.e., resist the fulfilment of the will of God, to bring Israel to Canaan, "He will leave it (Israel) still longer in the desert, and ye prepare destruction for all this nation."

Verse 16

The persons thus reproved came near to Moses, and replied, "We will build sheep-folds here for our flocks, and towns for our children; but we will equip ourselves hastily (חשׁים, part. pass. hasting) before the children of Israel, till we bring them to their place" (i.e., to Canaan). צאן גּדרת, folds or pens for flocks, that were built of stones piled up one upon another (Sa1 24:4). (Note: According to Wetstein (Reiseber. p. 29), it is a regular custom with the nomads in Leja, to surround every place, where they pitch their tents, with a Sira, i.e., with an enclosure of stones about the height of a man, that the flocks may not be scattered in the night, and that they may know at once, from the noise made by the falling of the smaller stones which are laid at the top, if a wolf attempts to enter the enclosure during the night.) By the building of towns, we are to understand the rebuilding and fortification of them. טף, the children, including the women, and such other defenceless members of the family as were in need of protection (see at Exo 12:37). When their families were secured in fortified towns against the inhabitants of the land, the men who could bear arms would not return to their houses till the children of Israel, i.e., the rest of the tribes, had all received their inheritance: for they did not wish for an inheritance on the other side of Jordan and farther on, if (כּי) their inheritance was assigned them on this side Jordan towards the east. The application of the expression היּרדּן מעבר to the land on the east of the Jordan, as well as to that on the west, points to a time when the Israelites had not yet obtained a firm footing in Canaan. At that time the land to the west of the river could very naturally be spoken of as "beyond the Jordan," from the subjective stand-point of the historian, who was then on the east of the river; whereas, according to the objective and geographical usage, the land "beyond Jordan" signifies the country to the east of the river. But in order to prevent misunderstanding, in this particular instance the expression היּרדּן עבר is defined more precisely as מזרחה, "towards the east," when it is intended to apply to the land on the east of the Jordan.

Verse 20

Upon this declaration Moses absolves them from all guilt, and promises them the desired land for a possession, on condition that they fulfil their promise; but he reminds them again of the sin that they will commit, and will have to atone for, if their promise is not fulfilled, and closes with the admonition to build towns for their families and pens for their flocks, and to do what they have promised. Upon this they promise again (Num 32:25-27), through their spokesman (as the singular ויּאמר in Num 32:25, and the suffix in אדני in Num 32:27, clearly show), that they will fulfil his command. The use of the expression "before Jehovah," in the words, "go armed before Jehovah to war," in Num 32:20 and Num 32:21, may be explained from the fact, that in the war which they waged at the command of their God, the Israelites were the army of Jehovah, with Jehovah in the midst. Hence the ark of the covenant was taken into the war, as the vehicle and substratum of the presence of Jehovah; whereas it remained behind in the camp, when the people wanted to press forward into Canaan of their own accord (Num 14:44). But if this is the meaning of the expression "before Jehovah," we may easily understand why the Reubenites and Gadites do not make use of it in Num 32:17, namely, because they only promise to go equipped "before the children of Israel," i.e., to help their brethren to conquer Canaan. In Num 32:32 they also adopt the expression, after hearing it from the mouth of Moses (Num 32:20). (Note: This completely sets aside the supposed discrepancy which Knobel adduces in support of his fragmentary hypothesis, viz., that the Elohist writes "before Israel" in Num 32:17 and Num 32:29, when the Jehovist would write "before Jehovah," - a statement which is not even correct; since we find "before Jehovah" in Num 32:29, which Knobel is obliged to erase from the text in order to establish his assertion.) נקיּים, innocent, "free from guilt before Jehovah and before Israel." By drawing back from participation in the war against the Canaanites, they would not only sin against Jehovah, who had promised Canaan to all Israel, and commanded them to take it, but also against Israel itself, i.e., against the rest of the tribes, as is more fully stated in Num 32:7-15. In Num 32:22, "before Jehovah" signifies according to the judgment of Jehovah, with divine approval. חטּאתכם וּדעוּ, "ye will know your sin," which will overtake (מצא) or smite you, i.e., ye will have to make atonement for them.

Verse 28

Moses thereupon commanded Eleazar, Joshua, and the heads of the tribes of Israel, i.e., the persons entrusted in Num 34:17. with the division of the land of Canaan, to give the Gadites and Reubenites the land of Gilead for a possession, after the conquest of Canaan, if they should go along with them across the Jordan equipped for battle. But if they should not do this, they were to be made possessors (i.e., to be settled; נאחז in a passive sense, whereas in Gen 34:10; Gen 47:27, it is reflective, to fix oneself firmly, to settle) in the land of Canaan along with the other tribes. In the latter case, therefore, they were not only to receive no possession in the land to the east of the Jordan, but were to be compelled to go over the Jordan with their wives and children, and to receive an inheritance there for the purpose of preventing a schism of the nation.

Verse 31

The Gadites and Reubenites repeated their promise once more (Num 32:25), and added still further (Num 32:32): "We will pass over armed before Jehovah into the land of Canaan, and let our inheritance be with us (i.e., remain to us) beyond the Jordan."

Verse 33

Moses then gave to the sons of Gad and Reuben, and the half-tribe of Manasseh, the kingdom of Sihon king of the Amorites, and Og king of Bashan, namely, "the land according to its towns, in (its) districts, (namely) the towns of the land round about," i.e., the whole of the land with its towns and the districts belonging to them, or surrounding the towns. It appears strange that the half-tribe of Manasseh is included here for the first time at the close of the negotiations, whereas it is not mentioned at all in connection with the negotiations themselves. This striking fact may easily be explained, however, on the supposition that it was by the two tribes of Reuben and Gad alone that the request was made for the land of Gilead as a possession; but that when Moses granted this request, he did not overlook the fact, that some of the families of Manasseh had conquered various portions of Gilead and Bashan (Num 32:39), and therefore gave these families, at the same time, the districts which they had conquered, for their inheritance, that the whole of the conquered land might be distributed at once. As O. v. Gerlach observes, "the participation of this half-tribe in the possession is accounted for in Num 32:39." Moses restricted himself, however, to a general conveyance of the land that had been taken on the east of the Jordan to these two and a half tribes for their inheritance, without sharing it amongst them, or fixing the boundaries of the territory of each particular tribe. That was left to the representatives of the nation mentioned in Num 32:28, and was probably not carried out till the return of the fighting men belonging to these tribes, who went with the others over the Jordan. In the verses which follow, we find only those towns mentioned which were fortified by the tribes of Gad and Reuben, and in which they constructed sheep-folds (Num 32:34-38), and the districts which the families of Manasseh had taken and received as their possession (Num 32:39-42).

Verse 34

The Gadites built, i.e., restored and fortified, the following places. Dibon, also called Dibon Gad, an hour's journey to the north of the central Arnon. Ataroth, probably preserved in the extensive ruins of Attarus, on Jebel Attarus, between el Krriath (Kureyat) and Makur, i.e., Machaerus (see Seetzen, ii. p. 342). Aroer, not the Aroer before Rabbah, which was allotted to the Gadites (Jos 13:25), as v. Raumer supposes; but the Aroer of Reuben in the centre of the valley of the Arnon (Jos 12:2; Jos 13:9, Jos 13:16), which is still to be seen in the ruins of Araayr, on the edge of the lofty rocky wall which bounds the Modjeb (Burckhardt, p. 633). Atroth Shophan: only mentioned here; situation unknown. Jaezer: probably to be sought for in the ruins of es Szir, to the west of Ammn (see at Num 21:32). Jogbehah: only mentioned again in Jdg 8:11, and preserved in the ruins of Jebeiha, about two hours to the north-west of Ammn (Burckhardt, p. 618; Robinson, App. p. 168). Beth-nimrah, contracted into Nimrah (Num 32:3), according to Jos 13:27, in the valley of the Jordan, and according to the Onomast. (s. v. Βηθναβράν) Beth-amnaram, five Roman miles to the north of Libias (Bethharam), now to be seen in the ruins of Nimrein or Nemrin, where the Wady Shaib enters the Jordan (Burckhardt, pp. 609, 661; Robinson, ii. p. 279), in a site abounding in water and pasturage (Seetzen, ii. pp. 318, 716). Beth-Haran, or Beth-Haram (Jos 13:27): Beth-ramphtha, according to Josephus, Ant. 18:2, 1, which was called Julias, in honour of the wife of Augustus. According to the Onomast. it was called Beth-Ramtha by the Syrians (רמתא בּית, the form of the Aramaean stat. emphat.), and was named Livias by Herod Antipas, in honour of Livia, the wife of Augustus. It has been preserved in the ruins of Rameh, not far from the mouth of the Wady Hesbn (Burckhardt, p. 661, and Robinson, ii. 305). The words וגו מבצר ערי in Num 32:36 are governed by ויּבנוּ in Num 32:34 : "they built them as fortified cities and folds for flocks," i.e., they fortified them, and built folds in them.

Verse 37

The Reubenites built Heshbon, the capital of king Sihon (see Num 21:16), which was allotted to the tribe of Reuben (Jos 13:17), but relinquished to the Gadites, because it was situated upon the border of their territory, and given up by them to the Levites (Jos 21:39; Ch1 6:66). It stood almost in the centre between the Arnon and Jabbok, opposite to Jericho, and, according to the Onomast., twenty Roman miles from the Jordan, where the ruins of a large town of about a mile in circumference are still to be seen, with deep bricked wells, and a large reservoir, bearing the ancient name of Hesban or H׬sban (Seetzen; Burckhardt, p. 623; Robinson, Pal. ii. 278; cf. v. Raumer, Pal. p. 262; and Ritter's Erdkunde, xv. p. 1176). - Elealeh: half-an-hour's journey to the north-east of Heshbon, now called el Aal, i.e., the height, upon the top of a hill, from which you can see the whole of southern Belka; it is now in ruins with many cisterns, pieces of wall, and foundations of houses (Burckhardt, p. 523). - Kirjathaim, probably to the south-west of Medeba, where the ruins of el Teym are not to be found (see at Gen 14:5). Nebo, on Mount Nebo (see at Num 27:12). The Onomast. places the town eight Roman miles to the south of Heshbon, whilst the mountain is six Roman miles to the west of that town. Baal-Meon, called Beon in Num 32:3, Beth-Meon in Jer 48:23, and more fully Beth-Baal-Meon in Jos 13:17, is probably to be found, not in the ruins of Maein discovered by Seetzen and Legh, an hour's journey to the south-west of Tueme (Teim), and the same distance to the north of Habbis, on the north-east of Jebel Attarus, and nine Roman miles to the south of Heshbon, as most of the modern commentators from Rosenm׬ller to Knobel suppose; but in the ruins of Myun, mentioned by Burckhardt (p. 624), three-quarters of an hour to the south-east of Heshbon, where we find it marked upon Kiepert's and Van de Velde's maps. (Note: Although Baal-Meon is unquestionably identified with Maein in the Onom. (see v. Raumer, Pal. p. 259), Ch1 5:8 is decidedly at variance with this. It is stated there that "Bela dwelt in Aroer, and even unto Nebo and Baal-Meon," a statement which places Baal-Meon in the neighbourhood of Nebo, like the passage before us, and is irreconcilable with the supposition that it was identical with Maein in the neighbourhood of Attarus. In the case of Seetzen, however, the identification of Maein with Baal-Meon is connected with the supposition, which is now generally regarded as erroneous, namely, that Nebo is the same as the Jebel Attarus. (See, on the other hand, Hengstenberg, Balaam; and Ritter's Erdkunde, xv. pp. 1187ff.)) Shibmah (Num 32:3, Shebam), which was only 500 paces from Heshbon, according to Jerome (on Isa 14:8), has apparently disappeared, without leaving a trace behind. (Note: The difference in the forms Shibmah, Baal-Meon (Num 32:38), and Beth-Nimrah (Num 32:36), instead of Shebam, Beon, and Nimrah (Num 32:3), is rendered useless as a proof that Num 32:3 is Jehovistic, and Num 32:36-38 Elohistic, from the simple fact that Baal-Meon itself is a contraction of Beth-Baal-Meon (Jos 13:17). If the Elohist could write this name fully in one place and abbreviated in another, he could just as well contract it still further, and by exchanging the labials call it Beon; and so also he could no doubt omit the Beth in the case of Nimrah, and use the masculine form Shebam in the place of Shibmah. The contraction of the names in Num 32:3 is especially connected with the fact, that diplomatic exactness was not required for an historical account, but that the abbreviated forms in common use were quite sufficient.) Thus all the places built by the Reubenites were but a short distance from Heshbon, and surrounded this capita; whereas those built by the Gadites were some of them to the south of it, on the Arnon, and others to the north, towards Rabbath-Ammon. It is perfectly obvious from this, that the restoration of these towns took place before the distribution of the land among these tribes, without any regard to their possession afterwards. In the distribution, therefore, the southernmost of the towns built by the Gadites, viz., Aroer, Dibon, and Ataroth, fell to the tribe of Reuben; and Heshbon, which was built by the Reubenites, fell to the tribe of Gad. The words שׁם מוּסבּת, "changed of name," are governed by בּנוּ: "they built the towns with an alteration of their names," mutatis nominibus (for סבב, in the sense of changing, see Zac 14:10). There is not sufficient ground for altering the text, שׁם into שׁוּר (Knobel), according to the περικυκλωμένας of the lxx, or the περιτετευχισμένας of Symmachus. The Masoretic text is to be found not only in the Chaldee, the Syriac, the Vulgate, and the Saadic versions, but also in the Samaritan. The expression itself, too, cannot be justly described as "awkward," nor is it a valid objection that the naming is mentioned afterwards; for altering the name of a town and giving it a new name are not tautological. The insertion of the words, "their names being changed," before Shibmah, is an indication that the latter place did not receive any other name. Moreover, the new names which the builders gave to these towns did not continue in use long, but were soon pressed out by the old ones again. "And they called by names the names of the towns:" this is a roundabout way of saying, they called the towns by (other, or new) names: cf. Ch1 6:50.

Verse 39

Moses gave the Manassites the land which was conquered by them; in fact, the whole of the kingdom of Bashan, including not only the province of Bashan, but the northern half of Gilead (see at Num 21:33-34). Of this the sons of Machir received Gilead, the modern Jebel Ajlun, between the Jabbok (Zerka) and the Mandhur (Hieromax, Jarmuk), because they had taken it and driven out the Amorites and destroyed them (see Deu 3:13). The imperfects in Num 32:39 are to be understood in the sense of pluperfects, the different parts being linked together by w consec. according to the simple style of the Semitic historical writings explained in the note on Gen 2:19, and the leading thought being preceded by the clauses which explain it, instead of their being logically subordinated to it. "The sons of Machir went to Gilead and took it...and Moses gave," etc., instead of "Moses gave Gilead to the sons of Machir, who had gone thither and taken it..." The words בּהּ ויּשׁב, "Machir dwelt therein (in Gilead)," do not point to a later period than the time of Moses, but simply state that the Machirites took possession of Gilead. As soon as Moses had given them the conquered land for their possession, they no doubt brought their families, like the Gadites and Reubenites, and settled them in fortified towns, that they might dwell there in safety, whilst the fighting men helped the other tribes to conquer Canaan. ישׁב signifies not merely "to dwell," but literally to place oneself, or settle down (e.g., Gen 36:8, etc.), and is even applied to the temporary sojourn of the Israelites in particular encampments (Num 20:1). - Machir (Num 32:40): for the sons of Machir, or Machirites (Num 26:29). But as Gilead does not mean the whole of the land with this name, but only the northern half, so the sons of Machir are not the whole of his posterity, but simply those who formed the family of Machirites which bore its father's name (Num 26:29), i.e., the seven fathers' houses or divisions of the family, the heads of which are named in Ch1 5:24. The other descendants of Machir through Gilead, who formed the six families of Gilead mentioned in Num 26:29-33, and Jos 17:2, received their inheritance in Canaan proper (Josh 17).

Verse 41

The family of Manasseh named after Machir included "Jair the son (i.e., descendant) of Manasseh." Jair, that is to say, was the grandson of a daughter of Machir the son of Manasseh, and therefore a great-grandson of Manasseh on the mother's side. His father Segub was the son of Hezron of the tribe of Judah, who had married a daughter of Manasseh (Ch1 2:21-22); so that Jair, or rather Segub, had gone over with his descendants into the maternal tribe, contrary to the ordinary rule, and probably because Machir had portioned his daughter with a rich dowry like an heiress. Jair took possession of the whole of the province of Argob in Bashan, i.e., in the plain of Jaulan and Hauran (Deu 3:4 and Deu 3:14), and gave the conquered towns the name of Havvoth Jair, i.e., Jair's-lives (see at Deu 3:14).

Verse 42

Nobah, whose family is never referred to, but who probably belonged, like Jair, to one of the families of Machirites, took the town of Kenath and its daughters, i.e., the smaller towns dependent upon it (see Num 21:25), and gave it his own name Nobah. The name has not been preserved, and is not to be sought, as Kurtz supposes, in the village of Nowa (Newe), in Jotan, which is mentioned by Burckhardt (p. 443), and was once a town of half an hour's journey in circumference. For Kenath, which is only mentioned again in Ch1 2:23 as having been taken from the Israelites by Gesur and Aram, is Κάναθα, which Josephus (de bell. Jud. i. 19, 2), and Ptolemy speak of as belonging to Coelesyria, and Pliny (h. n. 5, 16) to Decapolis, and which was situated, according to Jerome, "in the region of Trachonitis, near to Bostra." The ruins are very extensive even now, being no less than 2 1/2 or 3 miles in circumference, and containing magnificent remains of palaces from the times of Trajan and Hadrian. It is on the western slope of Jebel Hauran, and is only inhabited by a few families of Druses. The present name is Kanuat. (For description, see Seetzen, i. pp. 78ff.; Burckhardt, pp. 157ff.; cf. Ritter, Erdk.)

Verse 1

32:1-5 From the time that Israel occupied the central part of the area east of the Jordan—during the military encounters described in ch 21—Israel had been preparing to invade Canaan. At a moment when the Hebrews needed to safeguard their unity, two tribes asked to settle east of the Jordan River.

32:1 vast numbers of livestock: The Israelites had flocks and herds when they left Egypt (cp. Exod 12:38); they acquired many more animals as loot in the war with Midian (cp. Num 31:32-33) and perhaps in their victories over Sihon and Og (21:21-35). • Gilead can refer either to the whole northern region of the plateau east of the Jordan (e.g., 32:29) or only to the part of that territory between the Jabbok and the Arnon.

Verse 3

32:3 Reuben, Gad, and half of Manasseh settled in the land that Israel had recently captured from Sihon the Amorite and Og of Bashan (cp. 21:21-35). • Ataroth, Dibon, Jazer, Nimrah, Heshbon, and Elealeh have been linked with archaeological sites. • The location of Sibmah is unknown. • Though the location of a town called Nebo is unknown, it was certainly near a mountain or ridge of that same name, which was located along the escarpment that rises above the northern end of the Dead Sea. • The site named Beon is almost certainly the place called “Baal-meon” in 32:38, which probably corresponds to the ruins at Ma’in.

Verse 6

32:6-15 Moses assumed that Reuben and Gad wanted to stay east of the Jordan River to avoid the dangers that awaited the other tribes in Canaan (cp. chs 13–14).

Verse 12

32:12 Caleb is identified as a Kenizzite, a descendant of Esau (cp. Gen 36:10-11). Apparently Caleb was not a native Israelite, but a convert who was so thoroughly integrated into the life and faith of Israel that he was called upon to represent the tribe of Judah when the twelve scouts were sent out to survey the Promised Land (Num 13:6).

Verse 16

32:16-19 The Reubenites and Gadites assured Moses that they would not discourage their fellow Israelites and would support the war to its very end. There were still dangers east of the Jordan River, so they wanted to safeguard their livestock and families.

Verse 20

32:20-24 Moses accepted the terms offered by Reuben and Gad. If they joined their kindred in fighting the Canaanites, they would fulfill their end of the agreement and could then return to their settlements east of the Jordan (32:22). If they failed to keep their promise, it would be a serious sin against God (32:23).

Verse 25

32:25-27 Reuben and Gad did in fact fulfill the agreement (Josh 4:12-13; 22:1-9).

Verse 28

32:28-30 Israel’s leaders—Eleazar, Joshua, and the heads of clans—would help enforce Moses’ terms (cp. Josh 22:1-2) since his death was imminent.

Verse 31

32:31-32 Gad and Reuben reaffirmed their pledge before all of Israel’s leaders.

Verse 33

32:33-42 The tribes of Gad and Reuben, along with half the tribe of Manasseh, settled east of the Jordan (e.g., Deut 3:12-13; 4:43; 29:7-8). These tribes occupied territory and towns taken from King Sihon the Amorite and King Og of Bashan (Num 32:33; see 21:21-35). • Half the tribe of Manasseh suddenly appears in the discussion of territorial distribution. Part of Manasseh settled east of the Jordan River, while another part of the tribe settled in Canaan, west of the Jordan (cp. Josh 17:1-12; 22:7).

Verse 34

32:34-36 The precise locations of Atroth-shophan, Jogbehah, and Beth-haran are unknown. Aroer was located on the northern rim of the Arnon canyon.

Verse 37

32:37-38 If names of some of the towns were changed to avoid pagan associations (e.g., “Baal,” the well-known Canaanite god, or “Nebo,” a Babylonian deity; see Isa 46:1), the alternate designations are not provided here.

Verse 39

32:39-42 Three clans of Manasseh conquered part of Gilead and Bashan (cp. Deut 3:13-15; Josh 13:29-31). The location of Nobah remains uncertain (cp. Judg 8:11). • Towns of Jair: Hebrew Havvoth-jair (cp. Deut 3:14; Josh 13:30; Judg 10:4; 1 Kgs 4:13; 1 Chr 2:21-23).