Numbers 10:6

Num 10:6. For their journeys — As a sign for them to march forward, and consequently for the rest to follow them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Meaning, the host of Reuben.

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

Verse 6. When ye blow an alarm the second time] A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case, than that a single alarm served for each, with a small interval between them.

The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint: Και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι παρα θαλασσαν· και σαλπιειτε σημασιαν τεταρτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι προς βορῥαν. "And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or signal, the camps on the north shall march." This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are there any various readings in the collections of Kennicott and De Rossi, which countenance the addition in the above versions. Houbigant thinks this addition so evidently necessary, that he has inserted the Latin in his text, and in a note supplied the Hebrew words, and thinks that these words were originally in the Hebrew text, but happened to be omitted in consequence of so many similar words occurring so often in the same verse, which might dazzle and deceive the eye of a transcriber.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. they shall blow an alarm for their journeys] i.e. for their startings. This is apparently intended as a brief way of saying that for each of the four groups of tribes a separate alarm shall be blown as a signal to start. It might be expected that the priestly writer, with his love of repetition, would continue his statement in similar language for the other three groups. In the LXX. this is actually done, the order being East, South, West, North. This statement has very possibly dropped out of the Heb. text. In the Vulg. there is the short sentence ‘and according to this manner shall the rest do.’

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.

When ye blow an alarm the second time,.... Another "tara-tan-tara":

then the camps that lie on the south side shall take their journey; the camps of Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle, Num 2:10; and, as Josephus (k) says, at the third sounding of the alarm, that part of the camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and Benjamin, Num 2:18; and at the fourth sounding, as he says, those which were at the north, the camps of Dan, Asher, and Naphtali, Num 2:25; which, though not expressed in the Hebrew text, are added in the Septuagint version, as they are to be understood:

they shall blow an alarm for their journeys; for the journeys of the said camps, as a signal or token when they should begin to march.

(k) Ut supra. (Antiq. l. 3. c. 12. sect. 6.)

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

And, &c. Hebrew, "they shall blow an alarm for their marches." This must be referred to the camps on the west, which proceeded forward at the third sounding, as those on the north did at the fourth, according to the Septuagint. (Haydock)

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).

As a sign for them to march forward, and consequently for the rest to follow them, which is easily understood out of these words.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For their journeys - As a sign for them to march forward, and consequently for the rest to follow them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

When you blow a loud signal

Here the word "you" is plural. Yahweh is speaking to Moses, but he is referring to the priests. The priests will blow the trumpets, Moses will not. AT: "When they blow a loud signal" (See: Forms of You and Metonymy)

the second time

"time number 2" or "again" (See: Ordinal Numbers)

When the community gathers together

"To gather the community together"

They must blow a loud signal for their journeys

"They" refers to the priests and the word "their" refers to the people of Israel.

be a regulation for you

"be a rule for you." Here "you" is plural and refers to the people of Israel. (See: Forms of You)

translationWords

son

Aaron

people group

generation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

AND THE CAMPS THAT LIE ON THE SOUTH SIDE SHALL SET FORWARD. Scripture explained the purpose of the two t’ruoth, is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. the first one being [the sign] for those encamped eastward to go forward, and the second one for those encamped southward to set out on the journey. And it states [in the verse before us], a ‘t’ruah’ is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. they shall blow for their journeys, meaning that they should blow [this quavering alarm] for all their journeys, that is to say, they should blow a third t’ruah for the camps on the west side to set forth, and a fourth one for the camps on the north side to set out on the journey, for each standard journeyed by itself, as He explains: And the standard of the camp of the children of Ephraim set forward; And the standard of the camp of the children of Dan set forward., Verse 25. And thus it is taught in the Beraitha of the Work of the Tabernacle., Chapter 13. But in the Sifre the Rabbis have taught: 73. “I might think that just as he blows for the camps in the east and the south to set forward [as Scripture clearly explains], so he is to blow for [those that were encamped in] the west and the north; Scripture therefore states [in the verse before us], a ‘t’ruah’ they shall blow for their journeys, that is, one blowing for the two [remaining standards]. And some Rabbis say that there were three [sounds, i.e., t’kiah, t’ruah, t’kiah] is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. for [the camps in] each and every direction.” Thus far [the language of the Sifre], and such indeed is the plain meaning of Scripture, that they should blow [for the camps] in each direction, as I have explained.

A ‘T’RUAH’ THEY SHALL BLOW FOR THEIR JOURNEYS. I have already explained in Seder ‘Emor El Hakohanim’ (Speak unto the priests), 23:24. that the t’ruah alludes to the [Divine] attribute of justice, for so it is written concerning the journeyings that they were ‘al pi Hashem’ (at the commandment of the Eternal) by the hand of Moses, alludes to the attribute of justice (Abusaula). and it is that [attribute] which brings victory in war, as it is written, And when ye go to war in your land … ‘vahareiothem’ (ye shall sound a ‘t’ruah’). Therefore Moses said, and let them that hate Thee flee ‘mipanecha’ (before Thee), Verse 35. Literally: “from before Thy face.” and I have already explained the secret of the panim (face) in the Ten Commandments. And similarly you see that the wall of Jericho fell to the sound of a t’ruah, for it is written, Ye shall not shout … until the day I bid you ‘hari’u’ (sound a ‘t’ruah’); ‘vahari’othem’ (then shall you sound it), and it is written, and the people sounded a great ‘t’ruah,’ and the wall fell down., Verse 20. It was for this reason that it [the city of Jericho] was declared cheirem (devoted) [to the Eternal, and prohibited for private use.]., Verse 17. But when the assembly is to be gathered together ‘tithke’u’ — they are deserving that the t’kiah is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. be sounded, for the ‘p’shutah’ [plain long and continuous sound] alludes to the [Divine] attribute of mercy, for “His right hand is p’shutah (stretched out) to receive the penitent” [as it is stated at the Closing Service on the Day of Atonement — a time of mercy]. Therefore, when the ark rested, Moses said, ‘Return, O Eternal, unto the myriads of thousands of Israel.’ And it is written, And in the day of your gladness and in your appointed seasons … ‘uthkatem’ (ye shall blow a ‘t’kiah’), Verse 10. since war is [suitable] for t’ruah [which alludes to the attribute of justice, as explained above], and the appointed seasons and joyous occasions are for mercy [i.e., for the sound of t’kiah, which alludes to mercy]. And our Rabbis have received by tradition that there should be a long continuous sound before [the t’ruah] and a long continuous sound after it and the t’ruah in the middle, on the New Year, the Day of Atonement [of the Jubilee year], and at the bringing of the offerings, in order not “to mutilate the shoots” [of faith]. But as far as their purpose is concerned, the one is for t’kiah [which alludes to mercy] and the other for t’ruah [which alludes to judgment]. The student learned [in the mystic lore of the Cabala] will understand.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.