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Num. 10:1–10 The trumpets signal when the different tribes are to set out (see vv. 5–7). They are also used to call the congregation (v. 3) or the chiefs (v. 4). Their use in war and on the festival days is described (vv. 9–10). But blowing the trumpets was also a kind of prayer, a plea to God to remember his people and their needs, that you may be remembered before the Lord your God (v. 9). Blowing the trumpets involves long notes, whereas sounding an alarm is done with short blasts. On the day of your gladness (v. 10) would include such occasions as festivals or victory celebrations after battle.
Num. 10:11–12:16 Marching from Sinai to Kadesh. Numbers alternates sections on law-giving and organization with “travel reports.” In chs. 10–12 Israel moves from the foot of Mount Sinai to Kadesh (later called Kadesh-barnea; 32:8), an oasis on the southern border of Canaan. Another such report of travel will come in chs. 20–21.
Num. 10:11–28 The people of Israel have been at Sinai for almost a full year (see Ex. 19:1). They now begin their journey to the Promised Land, following the cloud that represents God’s presence.
Num. 10:29–32 The relationship of Hobab and Reuel to Jethro (Ex. 3:1; 18:1–2) is uncertain. The simplest solution is that Reuel and Jethro are alternative names of Moses’ father-in-law. This would make Hobab Moses’ brother-in-law. In Judg. 4:11, Hobab’s descendants are called Kenites, whereas here he is called a Midianite; the Kenites were most likely a subgroup of the Midianites. I will depart to my own land and to my kindred. Hobab apparently rejects a share in Canaan, and the text does not say whether Moses’ offer persuades him to reconsider. In Numbers 25 and 31, the Midianites are fierce enemies of Israel, but in Judg. 1:16 and 4:11, the Kenites are Israel’s allies in Canaan.
Num. 10:33–36 The repetition of three days emphasizes the short distance that was traveled.
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