Numbers 10:28

This was the order of their host when they removed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(28) When they set forward.—Better, and they set forward.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And it shall be, if thou go with us, yea, it shall be,.... This repetition is for the confirmation of it, more strongly assuring him of what follows:

that what goodness the Lord shall do unto us, the same will we do unto thee; signifying that whatsoever they enjoyed in the land of Canaan he should have his share with them: the Targum of Jonathan adds,"in the division of the land;''Jarchi says, when the land was divided, the fatness of Jericho was given to the sons of Jethro, to Jonadab, the son of Rechab, see Jdg 1:16; from whence, however, as well as from other places, Jdg 4:11; it appears that the posterity of this man had a settlement in the land of Canaan, and from his silence it may be thought that he was prevailed upon to go along with Moses; or if he departed into his own country, as he said he would, he returned again; at least some of his children did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thus were the journeyings. Rather, "these were the journeyings," the marchings of the various hosts of which the nation was composed. The question may here be asked, which is considered more at large in the Introduction, how it was possible for a nation of more than two million souls, containing the usual proportion of aged people, women, and children, to march as here represented, in compact columns closely following one another, without straggling, without confusion, without incalculable suffering and loss of life. That the line of march was intended to be compact and unbroken is plain (amongst other things) from the directions given about the tabernacle. The fabric was sent on in advance with the evident intent that it should be reared up and ready to receive the holy things by the time they arrived. Yet between the fabric and the furniture there marched more than half a million of people (the camp of Reuben), all of whom had to reach the camping ground and turn off to the right before the Kohathites could rejoin their brethren. Now discipline and drill will do wonders in the way of ordering and expediting the movements even of vast multitudes, if they are thoroughly under control; the family organization also of the tribes, and the long leisure which they had enjoyed at Sinai, gave every opportunity of perfecting the necessary discipline. But it is clear that no discipline could make such an arrangement as the one above mentioned feasible under the ordinary circumstances of human life. It would be absolutely necessary to eliminate all the casualties and all the sicknesses which would naturally clog and hinder the march of such a multitude, in order that it might be compressed within the required limits of time and space. Have we any ground for supposing that these casualties and sicknesses were eliminated? In answering this question we must clearly distinguish between the journey from Sinai to Kadesh, on the borders of Palestine, which was a journey of only eleven days, (Deu_1:2) and the subsequent wanderings of the people of Israel. It is the eleven days" journey only with which we are concerned, because it was for this journey only that provision was made and orders were given by the God of Israel. During the subsequent years of wandering and of excommunication, there can be no doubt that the marching orders fell into abeyance as entirely as the sacrificial system and the rite of circumcision itself. During these years the various camps may have scattered themselves abroad, marched, and halted very much as the circumstances of the day demanded. But that this was not and could not be the case during the short journey which should have landed them in Canaan is obvious from the whole tone, as well as from the particular details, of the commandments considered above. It is further to be borne in mind that the Divine promise and undertaking at the exodus was, impliedly if not explicitly, to bring the whole people, one and all, small and great, safely to their promised home. When the Psalmist asserts (Psa_105:37) that "there was not one feeble person among their tribes," he does not go beyond what is plainly intimated in the narrative. If of their cattle "not a hoof" must be left behind, lest the absolute character of the deliverance be marred, how much more necessary was it that not a soul be abandoned to Egyptian vengeance? And how could all depart unless all were providentially saved from sickness and infirmity? But the same necessity (the necessity of his own goodness) held good when the exodus was accomplished. God could not bring any individual in Israel out of Egypt only to perish in the wilderness, unless it were through his own default, he who had brought them out with so lavish a display of miraculous power was (we may say with reverence) bound also to bring them in; else they had been actual losers by obedience, and his word had not been kept to them. Under a covenant and a dispensation which assuredly did not look one hand"s breadth beyond the present life, it must have seemed to be of the essence of the promise which they believed that not one of them should die or have to be left behind. And as the death or loss of one of God"s people would have vitiated the temporal promise to thegn, so also it would have vitiated the eternal promise to us. For they were ensamples of us, and confessedly what was done for them was done at least as much for our sakes as for theirs. Now the promise of God is manifest unto every one that is included within his new covenant, viz., to bring him safely at last unto the heavenly Canaan, and that in spite of every danger, if only he do not draw back. The whole analogy, therefore, and the typical meaning of the exodus would be overthrown if any single Israelite who had crossed the Red Sea failed to enter into rest, save as the consequence of his own sin. We conclude, therefore, with some confidence that the ordinary incidents of mortality were providentially excluded from the present march, as from the previous interval; that none fell sick, none became helpless, none died a natural death. We know that the great difficulty of a sufficient supply of food was miraculously met; we know that in numberless respects the passage from Egypt to Canaan was hedged about with supernatural aids. Is there any difficulty in supposing that he who gave them bread to eat and water to drink, who led them by a cloudy and a fiery pillar, could also give them health and strength to "walk and not be weary"? Is it unreasonable to imagine that he who spake in his tender pity of the flight from Judaea to Pella, "Woe to them that are with child, and to them that give suck in those days," miraculously restrained for that season the natural increase of his people?

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

אלה מסעי means: This is the order, of their journeyings (i.e. these words do not mean, “these are the stations”, as the introductory words of chapter Numbers 33:1, where the names of the stations are enumerated; here Scripture merely intends to state that this was the order which they had to keep when journeying).

ויסעו AND THEY JOURNEYED means, on the very same day mentioned at the beginning of the chapter did they set off.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.