And he said, Leave us not, I pray you; for as much as you know how we are to encamp in the wilderness, and you may be to us instead of eyes.
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EXPOSITORY (ENGLISH BIBLE)How we are to encamp . . . —It is clear from these words, as well as from many indications of the same nature, that notwithstanding the direct guidance which was vouchsafed from heaven, and the miraculous interpositions of Providence which the Israelites experienced throughout their journeys, Moses did not neglect to take advantage of all the ordinary precautions of which it was incumbent upon him as the leader of his people to avail himself. The line of march and the places of encampment were clearly marked out by the cloud, but many difficulties would arise in the course of the journeys, and at the places of encampment, which Hobab’s familiarity with the desert would enable him to meet.Numbers 10:31. Thou mayest be to us instead of eyes — A very significant expression, importing that he should be to them as a guide to the blind. Several ancient versions, however, give a different turn to these words, probably in order to reconcile them with the promise of the divine conduct. The Chaldaic Paraphrase explains it thus: Thou knowest how we have encamped in the wilderness, and thine eyes have seen the miracles which have been wrought for us. The Samaritan thus: Thou knowest our encampments, and hast been to us instead of eyes. But this cannot be a just interpretation, for Hobab had not yet followed their camp. The Syriac thus: Thou shalt be dear to us as our eyes. The LXX., εση εν ημιν πρεσβυτης, Thou shalt be a senator among us; the counsellors of princes being sometimes called their eyes. But our translation seems most exactly to express the sense of the Hebrew, and certainly implies nothing inconsistent with the promise of the divine guidance; for though the cloud determined them to a general place, yet many particulars might be unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him; as concerning the conveniences of water for their cattle; concerning the safety or danger of the several parts, by reason of serpents, or wild beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or, this is to be understood of his directing them not so much in their way, as about great and difficult matters, wherein the counsel Moses had from God did not exclude the advice of men, as we see in Hobab’s father, Jethro, Exodus 18. And it is probable this was the wise son of a wise father. Exo 18. And it is probable this was the wise son of a wise father.
leave us not, I pray thee; or "not now"; as the Targums of Onkelos and Jonathan; at this present time, under our present difficulties, while we are in the wilderness; though Jarchi says the particle signifies beseeching or supplication:
forasmuch as thou knowest how we are to encamp in the wilderness; that this will be our case, that we shall be obliged, before we get to the promised land, to pitch our tents in the wilderness, in our passage through it; and thou knowest which are the best and most convenient places for that purpose, and therefore must entreat thee to go with us:
and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes, or guide and direct them in the road through the wilderness; for the cloud by day and the fire by night were of that use to them, as well as when it rested, it directed them when and where to pitch their tents; rather to assist with his advice in difficult matters, when they should be in pressing circumstances: the Targum of Jonathan is,"thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.''And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.
EXEGETICAL (ORIGINAL LANGUAGES)31. instead of eyes] his presence would obviate the necessity of searching for halting places.Verse 31. - Forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. It is an obvious conclusion, from the reasons here urged by Moses, that the many and wonderful promises of Divine guidance and Divine direction did not supersede in his eyes the use of all available human aids. It is not indeed easy to say where any room was left for the good offices and experience of Hobab; the cloud of the Divine Presence seemed to control absolutely the journeying and encamping of the people; yet if we really knew in detail the actual ordering of that wondrous march, we should doubtless find that the heavenly guidance did but give unity and certainty to all the wisdom, caution, and endeavour of its earthly leaders. Indeed if we recall to mind that the host is calculated at more than two millions of people, it is quite evident that even during the march to Kadesh (and much more in the long wanderings which followed) it must have been extremely difficult to keep the various divisions together. In the broken and difficult country which they were to traverse, which had been familiar to Hobab from his youth, there would be scope enough for all his ability as a guide. And it would seem that it was just this prospect of being really useful to the people of Israel that prevailed with Hobab. He must indeed have felt assured that a wonderful future awaited a nation whose past and present were, even within his own knowledge, so wonderful. But that alone could not move him to leave his own land and his own kindred, a firing so unspeakably repugnant to the feelings and traditions of his age and country. Doubtless to the child of the desert, whose life was a never-ending struggle with the dangers and vicissitudes of the wilderness, the land of promise, flowing with milk and honey, watered with the rain of heaven, seemed like the garden of Eden. Yet the offer of an heritage within that land moved him not so much, it would appear, as the claim upon his own good offices in helping the chosen people to reach their own abode. The Septuagint translation, or rather paraphrase, of this verse is, "Leave us not, forasmuch as thou wast with us in the wilderness, and thou shalt be an elder among us." This seems, on the one hand, to identify Hobab with Jethro; on the other, to imply that he was shortly afterwards one of the seventy elders upon whom the spirit came. This, however, is not likely. Hobab does indeed seem to have gone with the people, but his descendants were not incorporated into Israel; they were with them, but not of them. Numbers 2:18-24), and Dan with Asher and Naphtali (Numbers 2:25-31); so that the camp of Dan was the "collector of all the camps according to their hosts," i.e., formed that division of the army which kept the hosts together.
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