Moses said to the children of Gad, and to the children of Reuben, “Shall your brothers go to war while you sit here? Why do you discourage the heart of the children of Israel from going over into the land which Yahweh has given them? Your fathers did so when I sent them from Kadesh Barnea to see the land. For when they went up to the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which Yahweh had given them. Yahweh’s anger burned in that day, and he swore, saying, ‘Surely none of the men who came up out of Egypt, from twenty years old and upward, shall see the land which I swore to Abraham, to Isaac, and to Jacob; because they have not wholly followed me, except Caleb the son of Jephunneh the Kenizzite, and Joshua the son of Nun, because they have followed Yahweh completely.’ Yahweh’s anger burned against Israel, and he made them wander back and forth in the wilderness forty years, until all the generation who had done evil in Yahweh’s sight was consumed.
“Behold, you have risen up in your fathers’ place, an increase of sinful men, to increase the fierce anger of Yahweh toward Israel. For if you turn away from after him, he will yet again leave them in the wilderness; and you will destroy all these people.”
They came near to him, and said, “We will build sheepfolds here for our livestock, and cities for our little ones; but we ourselves will be ready armed to go before the children of Israel, until we have brought them to their place. Our little ones shall dwell in the fortified cities because of the inhabitants of the land. We will not return to our houses until the children of Israel have all received their inheritance. For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on this side of the Jordan eastward.”
Moses said to them: “If you will do this thing, if you will arm yourselves to go before Yahweh to the war, and every one of your armed men will pass over the Jordan before Yahweh until he has driven out his enemies from before him, and the land is subdued before Yahweh; then afterward you shall return, and be clear of obligation to Yahweh and to Israel. Then this land shall be your possession before Yahweh.
“But if you will not do so, behold, you have sinned against Yahweh; and be sure your sin will find you out. Build cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.”
The children of Gad and the children of Reuben spoke to Moses, saying, “Your servants will do as my lord commands. Our little ones, our wives, our flocks, and all our livestock shall be there in the cities of Gilead; but your servants will pass over, every man who is armed for war, before Yahweh to battle, as my lord says.”
So Moses commanded concerning them to Eleazar the priest, and to Joshua the son of Nun, and to the heads of the fathers’ households of the tribes of the children of Israel. Moses said to them, “If the children of Gad and the children of Reuben will pass with you over the Jordan, every man who is armed to battle before Yahweh, and the land is subdued before you, then you shall give them the land of Gilead for a possession; but if they will not pass over with you armed, they shall have possessions among you in the land of Canaan.”
The children of Gad and the children of Reuben answered, saying, “As Yahweh has said to your servants, so will we do. We will pass over armed before Yahweh into the land of Canaan, and the possession of our inheritance shall remain with us beyond the Jordan.”
Geneva Bible translators 1599 · Public Domain On vv7, 9, 11, 13, 15, 17, 20, 21, 22, 23, 28, 31 Hebrew, break.
Hebrew, break.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11, 14, 16, 23 Num 32:11 Surely none of the men that came…
Num 32:11 Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me:
Ver. 11. They have not.] {See Trapp on "Num 14:24"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 9, 12, 14, 15, 17, 20, 22, 23, 24, 26, 30, 31 In case and peace, whilst your brethren are engaged…
In case and peace, whilst your brethren are engaged in a bloody war. Their words were ambiguous, and Moses thought this to be an act of unbelief and sloth and self-love and policy.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32 Wherefore discourage ye the heart of the children of…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 12, 15, 17, 20, 22, 23, 30, 31 Ye sit here - In ease and peace, while…
Ye sit here - In ease and peace, while your brethren are engaged in a bloody war.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 16, 17 Verse 12. Caleb the son of Jephunneh the Kenezite]…
Verse 12. Caleb the son of Jephunneh the Kenezite] It was Jephunneh that was the Kenezite, and not Caleb. Kenaz was probably the father of Jephunneh.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 15, 17, 18, 20, 23, 30 Num 32:12-14. Caleb the Kenezite — So called from…
Num 32:12-14. Caleb the Kenezite — So called from Kenaz, one of his eminent ancestors. An increase of sinful men — Succeeding your fathers, as in their places, so also in their sins; imitating the unbelieving spies, and distrusting God’s power and veracity to make good his promise of settling Israel in the land of Canaan.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 12, 23, 27 Your fathers - The generation of the Exodus was…
Your fathers - The generation of the Exodus was now substantially extinct. Compare Num 26:64-65.
Kadesh-barnea - See Num 13:26.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 11, 12, 13, 15, 17, 19, 20, 21, 25, 26, 30 Overturn. Hebrew nua, "to discourage," (Haydock) break, dissolve, &c.,…
Overturn. Hebrew nua, "to discourage," (Haydock) break, dissolve, &c., ver. 9. (Menochius) --- The same history is mentioned, (Deuteronomy iii. 12, 18,) but without these reproaches. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 16, 17, 20, 28 Moses said unto the children of Gad and to…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 28, 30 THE REMONSTRANCE OF MOSES, Num_32:6-15.
THE REMONSTRANCE OF MOSES, Num_32:6-15.
7. Discourage… the heart… of Israel — Jehovah had promised Canaan to courageous and confiding Israel. He had declared that he would drive out their enemies, if they would trust in him. But faith in Jehovah has its human conditions. Israel must stand as a unit and present an unbroken front to the foe.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 14, 17, 23, 24, 30 7. discourage] lit. ‘oppose.’ The word is the same…
7. discourage] lit. ‘oppose.’ The word is the same as in Num_30:5 [Hebrews 6].
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 12, 13, 16, 17, 19, 20, 22 (7) And wherefore discourage ye the heart . .…
(7) And wherefore discourage ye the heart . . . —The verb which is rendered discourage, and which occurs again in Num_32:9, means rather to “alienate,” or “avert.” The cognate noun occurs in Num. adv. 34, in the same connection in which it is used in Num_32:9. (See Note in loc.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6, 7, 8, 9, 11, 12, 15, 16, 17, 19, 20, 23, 26, 28 Shall your brethren go to war, and shall ye…
Shall your brethren go to war, and shall ye sit here. Moses had good cause to feel great anxiety about the entry into Canaan proper. Once already the faith and courage of the people had failed them on the very threshold of the promised land, and a slight discouragement might bring about a similar calamity. Hence he spoke with a degree of sharpness which does not appear to have been deserved.
Vers. 6-15. A thorough exposure of a selfish proposition.
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I MOSES APPEALS TO THE SENSE OF SHAME. They had been one nation until now. The suffering of one tribe had been the suffering of all. They had marched in company and fought in company; but now, when Reuben and Gad see what seems the main chance, they say, "We have found what we want, we need go no further." Often the only way of treating selfishness is to make it thoroughly ashamed of itself. If there is no loving sympathy in the heart to be appealed to, we must do our best by appealing to a sense of decency; we must ask the selfish, if they have nothing else to think of, to think a little of their own reputation. It was a very humiliating thing, if only Reuben and Gad had been able to see it, that Moses here made no appeal to high motives. He did not say, "Consider well, for your own sakes, what you propose to do; consider whether you are not seeking a mere present, external, paltry gain, and paving the way for a tremendous loss hereafter." He might so have spoken, but what would the answer have been? "We are ready to take the risk of that." And so he leaves unasked and undetermined the whole question of what Reuben and Gad"s own interest might be. That came up again in due time, as it was bound to do (Joshua 22). But there was a question bearing on the welfare of Israel which could not be postponed, and Moses sets it before the two tribes in a very direct way, neither repressing his just indignation nor softening his language. If men persist in taking a course which is hurtful to the real welfare of others, they must be whipped out of it by the readiest available means. There are only too many in the world who will do anything they can get others submissively to tolerate. Seemingly having no conscience of their own to speak of, they are dependent on the indignant, unsparing remonstrances of others. These remonstrances have to supply the place of conscience as best they can.
II HE POINTS OUT A PROBABLE PERIL TO THE NATION. When an army is advancing to the attack, it is a serious thing if a sixth part of the whole shows signs of desertion and of want of interest in the desired victory. From patriots Reuben and Gad had sunk all at once into mere mercenaries. They had gone with the nation only as long as it seemed their interest to go. They could, without the slightest compunction, leave a great gap in the order of the camp round the tabernacle. They did not stop to consider how their desertion would affect the arrangements of the whole comp. Lukewarm, unspiritual, and self-indulgent Christians if the name may be allowed where such qualities prevail little think of the continual hindrances and discouragements they bring to struggling brethren. The Christian life is hard enough when there is the outside world to contend with, but how peculiar and how difficult to surmount are the perils that come from false brethren! Note how Moses bases his fear of this peril on an actual experience. If the words of the ten craven-hearted spies drove the whole of Israel into rebellion, and doomed a whole generation to die in the wilderness, then how great a danger was to be feared from the desertion of two whole tribes!
III HE PLAINLY FIXES THE RISK OF THIS PERIL AND THE RESPONSIBILITY FOR IT UPON REUBEN AND GAD. It was not open to them to say, "All these gloomy chances that you foreshadow depend on the other tribes. They need not be discouraged. Canaan is just as attractive now as it was before. Our staying here can really make no difference." It is both cowardly and unavailing to try and escape responsibility by insisting on the personal responsibility of others. It is of no use to say that we do not wish others to look on us as leaders. We know that men wilt do it whether we wish it or not, and the very fact of this knowledge fixes on us a responsibility which we cannot escape. God makes use of this very disposition to follow which is: found in human nature for his own gracious purposes. Jesus says, "Follow me." And those who follow him find that some at least become followers of them. If the way in which we are going is a way into which others may be drawn to their ruin, then the way is at once condemned. No amount of individual prosperity, pleasure, and ease can compensate the destruction of others who have perished in a path which they never would have entered but for us. Offences must needs come, but the caution and the appeal remain: "Woe be to him through whom the offence comes." Better for every beast in the herds to perish in Jordan than for the obscurest in all Israel to be prevented from getting into Canaan. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 16, 23 Shall your brethren go to war, and shall ye…
Num_32:6-15
Shall your brethren go to war, and shall ye sit here?
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And wherefore discourage ye the heart of the children of Israel?
The expostulation of Moses
1. He shows them what he apprehended to be evil in this motion; that it would discourage the heart of their brethren (Num_32:6-7). What, saith he, with a holy indignation at their selfishness, shall your brethren go to war, and expose themselves to all the hardships of the field, and shall ye sit here at your ease? No, do not mistake yourselves; you shall never be indulged by me in this sloth and cowardice. It ill becomes any of Gods Israel to sit down unconcerned in the difficult concernments of their brethren, whether public or personal.
2. He minds them of the fatal consequences of the unbelief and faint-heartedness of their fathers when they were, as these here, just ready to enter Canaan. He recites the story very particularly (Num_32:8-13). Thus did your fathers, whose punishment should be a warning to you to take heed of sinning after the similitude of their transgression.
3. He gives them fair warning of the mischief that would be likely to follow upon this separation they were about to make from the camp of Israel; they would be in danger of bringing wrath upon the whole congregation, and hurrying them all back again into the wilderness (Num_32:14-15). Ye are risen up in your fathers stead to despise the pleasant land, and reject it as they did, when we hoped you were risen up in their stead to possess it. It was an encouragement to Moses to see what an increase of men they were, but a discouragement to see that they were withal an increase of sinful men, treading in the steps of their fathers impiety. It is sad to see the rising generations in families and countries seldom better, and often worse, than that which went before it. And what comes of it? why, it augments the fierce anger of the Lord; not only continues that fire, but increaseth it, and fills the measure often, till it overflow in a deluge of desolation. Note, if men did consider as they ought what would be in the end of sin, they would be afraid of the beginnings of it. (Matthew Henry, D. D.)
The faithful rebuke of Moses
I. The injustice of their proposal. Why should they have as their inheritance that country which all had assisted to conquer, and leave their brethren to conquer other possessions for themselves without their aid?
II. The tendency of their proposal to dishearten their brethren. Because the granting of this request would be likely to--
1. Reduce their numbers.
2. Engender dissatisfaction.
III. The wickedness of their proposal.
1. Unbelief of Gods word.
2. Depreciation of Gods goodness.
IV. The tendency of their proposal to call down the wrath of God.
1. The cause of His anger (Num_32:14).
2. The expression of His anger (Num_32:15).
3. The subjects of His anger. All this people.
V. The solemn example by which Moses enforced his rebuke (Num_32:8-13). (W. Jones.)
The sin of discouraging our brethren
The children of God are very prone to be discouraged. The truth is, that their path through the wilderness is not an easy one. The danger of discouragement being so very great, it is the duty of Christians to encourage each other, to exhort one another in words of kindness, cheerfulness, and love, to hold on their way. How beautiful is the example of Jesus, in the tenderness of the sympathy wherewith lie encouraged the weak. But Christians are too often unlike their Master, wanting in that gentle and encouraging sympathy. It may be well to note more carefully some of the ways in which Christians most frequently discourage each others hearts.
1. First, then, we may mention an inconsistent life. There is nothing so beautiful on earth as a consistent life, a life entirely consecrated to God--devoted to one great object, and guided by one great principle. Such a life makes people feel that there is something from God in true religion; and it greatly encourages those who are seeking Christ. On the contrary, the inconsistent lives of Christians are the greatest possible hindrance to the world, and to those who are weak in faith. There was great apparent inconsistency in the request of the Reubenites. They ought to have valued Gods promise, and have wished to settle within the limits of the Promised Land; but the rich pastures of the territories already won, and situated without its boundaries, were a temptation to them. And Moses saw at once the effect that this example would have upon the hearts of their brethren. It would discourage them. It is just so with those who ought to live for heaven, who profess to be looking for it, and yet set their affections on things below--on the creature, or the world, or on money. This contrariety between the profession and the life cannot be otherwise than a stumbling block to the world, and a great discouragement to those who are weak in faith. Some it hardens in their unbelief; others are led by it into painful doubt and perplexity. It is no small sin to discourage our brethren.
2. But again, the natural heart is very prone to think that religion is a gloomy thing, a system of sacrifices; and this we cannot wonder at, as it only sees what must be given up, but cannot perceive what is gained. It cannot understand that excellency of the knowledge of Christ which makes sacrifices easy and delightful, and renders things impossible to flesh and blood altogether possible. Now, when Christians are gloomy and desponding, when their look is melancholy and their language dissatisfied, it tends to confirm the notion that true religion does not make the heart happy, does not give it rest; and so the wanderer, discouraged at the outset, seeks cheerfulness and pleasure elsewhere, and not in Christ. Now, why should Christians ever give such an impression of religion? Surely it must be of all things the most blessed to be reconciled to God, to have the forgiveness of all sins. It is true that the Christian has many trials which are unknown to the world, fightings within, as well as fears without. But his fightings are not hopeless struggles. They are the precursors of victory; for, says St. Paul, we are made more than conquerors through Him that loved us.
3. Another way of discouraging our brethren is by showing want of sympathy in their difficulties. Hardness and want of sympathy have much to do with making the world as full of misery as it is.
4. Another case of discouragement to others is our shrinking, or appearing to shrink, from difficulties. Moses evidently thought that this was the motive of the request of the Reubenites. They wished to settle down in a land already won, instead of sharing the danger of war with their brethren. Shall your brethren go to war, and ye sit here? The event proved that happily this was not the case. Moses was mistaken in his suspicions. But it is quite clear, that had this been the case scarcely anything could have discouraged the rest of the Israelites more completely. Now this, we fear, is not a very uncommon cause of discouragements. There are too many Christians who shrink from difficulties. They prefer some smooth and easy course, the pastures of Jazer and Gilead to the warfare and conflicts of Canaan. If some easy work is proposed to them, which is accompanied by no great difficulties, and which involves no real self-denial, they may be ready for it. But they do not like to take up the cross, and especially a daily cross--one that lasts long. We ought not to shrink from difficulties in doing the will of God. It is usually Gods way to surround His own work with difficulties, and often with such difficulties as His own hand alone can remove. And this He does to try His peoples faith, not to discourage them. Viewed at a distance, like the wall of some great fortress, they appear very formidable, but when grappled with in faith, one after another they fall away. There are beautiful promises to encourage us under difficulties (Isa_41:14; Isa_41:16; Zec_4:7). Let us then settle it well in our hearts that we must have difficulties in doing the work of God; but let not these dismay our hearts or lead us to discourage our brethren. (G. Wagner.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v20 The Petition Granted with the Proposed Condition
The Petition Granted with the Proposed Condition
v. 20. And Moses said unto them, If ye will do this thing, if ye will go armed before the Lord to war,
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v. 21. and will go all of you armed over Jordan before the Lord, until He hath driven out His enemies from before Him, the matter was to be performed in good faith, in solemn earnestness, as before the face of Jehovah, with His eyes resting upon them,
v. 22. and the land be subdued before the Lord, then, afterward, ye shall return and be guiltless before the Lord and before Israel, since they would then have fulfilled all the obligations resting upon them as members of the Lord’s people; and this land shall be your possession before the Lord.
v. 23. But if ye will not do so, refusing to fulfill the duty which lay before them so plainly, behold, ye have sinned against the Lord; and be sure your sin will find you out, its punishment would surely strike them.
v. 24. Build you cities for your little ones and folds for your sheep; and do that which hath proceeded out of your mouth, they should keep the promise which they had made of their own free will.
v. 25. And the children of Gad and the children of Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth.
v. 26. Our little ones, our wives, our flocks, and all our cattle shall be there in the cities of Gilead;
v. 27. but thy servants will pass over, every man armed for war, before the Lord to battle, as my lord saith.
v. 28. So concerning them Moses commanded Eleazar, the priest, and Joshua, the son of Nun, and the chief fathers of the tribes of the children of Israel, since Moses knew that he himself would not live to see the accomplishment of the agreement;
v. 29. and Moses said unto them, If the children of Gad and the children of Reuben will pass with you over Jordan, every man armed to battle, before the Lord, who still accompanied the host, and the land shall be subdued before you, then ye shall give them the land of Gilead for a possession, which they were now holding only in a temporary and tentative manner, subject to the fulfillment of their promise;
v. 30. but it they will not pass over with you armed, they shall have possessions among you in the land of Canaan. The text seems to imply that the two tribes would lose their identity in that case, their status as two separate and distinct tribes, their members being distributed among the other tribes of Israel.
v. 31. And the children of Gad and the children of Reuben answered, saying, As the Lord hath said unto thy servants, so will we do, thus declaring their willingness to accept the terms as stated.
v. 32. We will pass over armed before the Lord into the land of Canaan, that the possession of our inheritance on this side of Jordan may be ours, for the possession of it was actually dependent upon their fulfilling the condition.
v. 33. And Moses gave unto them, even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh, the son of Joseph, this tribe thus being recognized as having equal claims with the other two, 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 (boundaries), even the cities of the country round about, the entire country with its cities and the cultivated land in the neighborhood of the cities.
v. 34. And. the children of Gad built Dibon, and Ataroth, and Aroer,
v. 35. and Atroth, Shophan, and Jaazer, and Jogbehah,
v. 36. and Beth-nimrah, and Beth-haran, fenced cities; and folds, walled corals, for sheep.
v. 37. And the children of Reuben built Heshbon, the city which had been the capital of Sihon, and Elealeh, and Kirjathaim,
v. 38. and Nebo, and Baal-meon, (their names being changed,) and Shibmah; and gave other names unto the cities which they builded. Some of these cities have been located more or less exactly, while the location of others is altogether a matter of conjecture; but they were all in the territory east of the Jordan. y. 39. And the children of Machir, the son of Manasseh, went to Gilead, that is, they had gone there, this fact causing them to be included in this grant, and took it, and dispossessed the Amorite which was in it.
v. 40. And Moses gave Gilead unto Machir, the son of Manasseh; and he dwelt therein.
v. 41. And Jair, the son of Manasseh, went, had gone, and took the small towns thereof, and called them Havoth-jair.
v. 42. And Nobah went, had gone, and took Kenath and the villages thereof, and called it Nobah, after his own name. Cf Deu 3:4-14; 1Ch 2:22-23, where we learn that Jair was the leader in these expeditions, that he himself took twenty-three cities, and that the total number of towns with their suburbs taken in the campaign was sixty. For the people of God the motto holds true: A common warfare and peril, a common triumph and inheritance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 10, 13, 16, 18, 20, 23, 26, 28, 31 Should your brothers go to war while you settle…
Should your brothers go to war while you settle down here?
Moses asks this question to rebuke the people from the tribes of Gad and Reuben. AT: "It is wrong for you to settle down in this land while your brothers go to war." (See: Rhetorical Question)
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Why discourage the hearts ... the land that Yahweh has given them?
Moses asks this question to correct the people from the tribes of Gad and Reuben. AT: "Do not discourage the hearts ... the land that Yahweh has given them." or "Your actions would discourage the hearts ... the land that Yahweh has given them." (See: Rhetorical Question)
discourage the hearts of the people of Israel from going
Here the word "hearts" represents the people themselves and refers to the seat of their emotions. AT: "discourage the people of Israel from going" or "cause the people of Israel to not want to go" (See: Synecdoche)
translationWords
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 12, 16, 20, 25, 28, 31 32:6-15 Moses assumed that Reuben and Gad wanted to…
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).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.