Numbers 31:6

Num 31:6 And Moses sent them to the war, a thousand of [every] tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.

Ver. 6. Them and Phinehas.] Not without Joshua, the general (though not here mentioned), the mighty conqueror of all Israel’s enemies that rose up and resisted them: famous is he for his faithfulness and fortitude, In cognoscendis rebus bellicis perspicax, in agendo solers: noverat optime insidias facere, proelium committere, victoria uti, &c., as Dio saith {a} of Decebalus, king of the Daci, in Domitian’s days: i.e., Well skilled in warlike businesses, and diligent in despatching them; He knew well how to lay an ambush, worst an enemy, use a victory, &c.

{a} Dio, in Domitiano.

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.

Num 31:6. Them and Phinehas — Who had the charge, not of the army, as general, (an office never committed to a priest in all the Old Testament,) but of the holy instruments, and was sent to encourage and quicken them in their enterprise. The holy instruments — The holy breast plate, wherein was the Urim and Thummim, which was easily carried, and was very useful in war, upon many emergent occasions.

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

31:6 Phinehas son of Eleazar (the high priest) led this force of 12,000 into battle. His leadership helped to define this engagement as “holy war,” an act of revenge for the spiritual harm that Midian had inflicted on Israel (cp. 25:6-18; 31:15-16). His zeal in this situation (Num 25:11, 13) was equal to what he demonstrated in the case of Zimri and Cozbi (25:7-8). • Many believe that holy objects of the sanctuary meant the Ark, which the Hebrews sometimes carried into battle (e.g., 10:35-36; Josh 6:6; 1 Sam 4:3-11; cp. Num 14:44). Others suggest that they were a variety of sacred vessels associated with the Tabernacle rituals (3:31; 4:15; 18:3; cp. 1 Kgs 8:4; 1 Chr 9:29; 2 Chr 5:5). The Israelites probably took some or all of these holy objects as symbols of God’s participation in their holy war.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For his great zeal that he bare to the Lord, Num. 25:13.

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

Moses sent . . . Eleazar the priest, to the war--Although it is not expressly mentioned, it is highly probable that Joshua was the general who conducted this war. The presence of the priest, who was always with the army (Deu 20:2), was necessary to preside over the Levites, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels.

holy instruments--As neither the ark nor the Urim and Thummim were carried to the battlefield till a later period in the history of Israel, the "holy instruments" must mean the "trumpets" (Num 10:9). And this view is agreeable to the text, by simply changing "and" into "even," as the Hebrew particle is frequently rendered.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. A thousand of every tribe] Twelve thousand men in the whole. And Phinehas, the son of Eleazar; some think he was made general in this expedition, but this is not likely. The ark and its contents must proceed to this battle, because the battle was the Lord's, and he dwelt between the cherubim over the ark; and Phinehas, who had before got a grant in the eternal priesthood, was chosen to accompany the ark in place of his father Eleazar, who was probably now too far advanced in years to undergo the fatigue. Who then was general? Joshua, without doubt, though not here mentioned, because the battle being the Lord's, he alone is to have the supreme direction, and all the glory. Besides, it was an extraordinary war, and not conducted on the common principle, for we do not find that peace was offered to the Midianites, and that they refused it; see De 20:10, c. In such a case only hostilities could lawfully commence but they were sinners against GOD; the cup of their iniquity was full, and God thought proper to destroy them. Though a leader there certainly was, and Joshua was probably that leader, yet because God, for the above reason, was considered as commander-in-chief, therefore no one else is mentioned; for it is evident that the sole business of Phinehas was to take care of the holy instruments and to blow with the trumpet.

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

(6) With the holy instruments, and . . . —Or, with the holy instruments, even, &c. It does not appear whether the ark did or did not accompany the expedition. It has been inferred from Num_14:44 that the reference may be to the ark, but it does not appear probable that the ark would be so described. Moreover, Phinehas was not the high priest, and therefore would not have the ephod with the breastplate, which was worn at this time by-Eleazar. The reference may be only to the silver trumpets (see Num_10:9), or it may include other sacred instruments. This was emphatically a holy war; and we may learn, from the command given to the Israelites to take with them “the holy instruments,” that they who would engage in the war against sin and Satan must “take to them the whole armour of God” (Eph_6:13).

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

6. The war being of a strictly religious character, the soldiers were apparently led not by Moses or Joshua but by Phinehas the priest, who had previously displayed his zeal against the Midianites (Num_25:6-8). Eleazar the chief priest is represented as staying behind in the camp, perhaps from fear of pollution by contact with the dead.

the vessels of the sanctuary] The word rendered ‘vessels’ is a general term which may denote any utensils or objects. It has been suggested that the writer had in mind the ephod containing the Urim and Tummim by which Phinehas could enquire of God concerning the conduct of the battle; but it is doubtful whether that right would be ascribed to any but the high priest (cf. Num_27:21).

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.

And Moses sent them to the war,.... Being mustered and armed:

a thousand of every tribe, them and Phinehas the son of Eleazar the priest to the war; which looks as if Phinehas was the general of this army; for Moses went not to the war, and no mention is made of Joshua, nor might it be proper for him, he being the successor of Moses, who was quickly to die; but it seems rather that there was no one person that had the command of the whole, but every captain commanded his own company; since, when Moses met them, and was angry with them for sparing the women, he does not address anyone as the chief commander, but all the officers, Num 31:14, however, it was very proper and prudent to send Phinehas with them, both on account of his office as a priest, to encourage the people, and because of his extraordinary zeal against the Midianites for what they had done, as appears by his slaying a prince of Simeon and a Midianitish princess in their uncleanness:

and he went with the holy instruments, and the trumpets to blow in his hand; by "the holy instruments", Aben Ezra understands the ark with what appertained to it, which in later times used to be carried out when the Israelites went to war, Jos 6:4, and Jarchi interprets them of the ark and plate of gold (z) which was upon the forehead of the high priest; but what had Phinehas to do with this, who was but a common priest? though the Targum of Jonathan paraphrases it,"with the Urim and Thummim of holiness, to inquire by them;''and it appears, that sometimes a son of an high priest was intrusted with the ephod, to which the breastplate was fastened, which had the Urim and Thummim on it, and made use thereof to inquire by, as in the times of David, Sa1 23:6, but it is the opinion of some learned men, and they may be in the right, that these instruments are no other than the trumpets, and who suppose the "vau" is not copulative, but explanative, so Ben Gersom, and read the words thus, "with the holy instruments, even", or, "that is, the trumpets" (a), the silver trumpets ordered to be made, Num 10:2 one of which was far the journey of the camps, and also to blow an alarm for war, and which was done by the priests; and so the Targum of Jonathan adds here,"to cause the camp of Israel to rest, and to cause it to go;''that is, to direct it when it should stop, and when it should move.

(z) So the Rabbins in Abendana in Miclol Yophi in loc. (a) "erantque tubae", Tigurine version; "id est tubae", Vatablus; "nempe tubae", Piscator; so Ainsworth.

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

Phinehas - He was marked out as the fitting director of the expedition by his conduct (compare Num 25:7-13) in the matter of Zimri and Cozbi.

With the holy instruments, and the trumpets - Or rather, “with the holy instruments, to wit, the trumpets,” for the trumpets themselves seem to be the instruments intended.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Trumpets. These are the holy vessels just specified, though some believe that he carried the ark, which was done in some wars, Josue vi. 1., and 1 Kings iv. 5. Priests always sounded the trumpet, Deuteronomy xx. 2. Phinees was appointed general of this expedition to reward him for his zeal against the fornicators. (Calmet) --- Or Josue headed the army, as he did on other occasions, though his name be not here specified. The tribe of Levi was not obliged to go to battle, and therefore only twelve tribes send each 1000. Josue had been elected general by God, so that it was not necessary to mention his name. (Salien)

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).

Phinehas had the charge not of the army, as general, (an office never committed to any priest in all the Old Testament,) but of

the holy instruments, & c. as is here expressed, and was also sent to encourage, and quicken, and confirm them in their good enterprise. It is not here mentioned who was the general, whether Joshua, as some think, because he is not named amongst those who went out to meet the returning host, though that might be for other reasons, or some other prince, nor is it worth while to determine. The holy instruments; either,

1. The ark, with the things belonging to it, which before the building of the temple they did sometimes carry into the war for the encouragement of their army. See Num 14:44; Jos 6:9; 1Sa 4:4; 14:18. But why then is it thus ambiguously expressed, seeing in all the other places it is called by its proper name? Nor is the ark ever so called in Scripture. Or,

2. The trumpets, as it here follows, the words being thus to be read, the holy instruments that is, the trumpets; for and is ofttimes put exegetically for that is, or to wit, as Gen 13:15; 1Ch 21:12, compared with 2Sa 24:13; Zec 1:4; 9:9, &c. Or rather,

3. The holy breastplate, wherein was the Urim and Thummim, which was easily carried and used, and very useful in war upon many emergent occasions. See 1Sa 23:9; 30:7.

And the trumpets, which were to be used in war as well as in the service of the tabernacle. See Num 10:9; 2Ch 13:12.

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

And Phinehas the son of Eleazar. The high priest himself could not leave the camp and the sanctuary, because of his duties, and because of the risk of being defiled (see verse 19); but his son, who was already marked out as his successor, could act as his representative. (see on Num_16:37) In after times the Messiah Milchama ("Sacerdos unctus ad bellum," alluded to in Deu_20:2) who accompanied the army to the field was a recognized member of the Jewish hierarchy. Phinehas was of course specially marked out by his zeal for the present duty, but we may suppose that he would have gone in any case. With the holy instruments, and the trumpets. Septuagint, kai ta skeuh ta agia kai ai salpiggev . The word instruments (yleK) is the same more usually translated "vessel," as in Num_3:31, and is apparently to be understood of the sacred furniture of the tabernacle. It is difficult to understand what "holy vessels" could have accompanied an expedition of this sort, unless it were the ark itself. The Israelites were accustomed at all critical times to be preceded by the ark, (Num_10:33Jo Num_3:14 Num_6:8) and the narrative of 1Sa_4:3 sq. shows plainly that, long after the settlement at Shiloh, no scruples existed against bringing it forth against the foes of Israel and of God. Indeed there is a resemblance in the circumstances between that ease and this which is all the more striking because of the contrast in the result. Most modern commentators, unwilling to believe that the ark left the camp, (but cf. Num_14:44) identify the "holy instruments" with "the trumpets;" this, however, is plainly to do violence to the grammar, which is perfectly simple, and is contrary to the Septuagint and the Targums. The Targum of Palestine paraphrases "holy instruments" by Urim and Thummim; these, however, as far as we can gather, seem to have been in the exclusive possession of the high priest.

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

Them and Phinehas - Who had the charge not of the army, as general, (an office never committed to a priest in all the Old Testament) but of the holy instruments, and was sent to encourage, and quicken, them in their enterprize. The holy instruments - The holy breast-plate, wherein was the Urim and Thummim, which was easily carried, and very useful in war upon many emergent occasions.

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

Evi, Rekem, Zur, Hur, and Reba

These are names of kings of Midian. (See: How to Translate Names)

Balaam son of Beor

Beor was Balaam's father. See how you translated this in Numbers 22:5.

translationWords

Phinehas

Eleazar

priest

holy place

trumpet

possess

command

king

die

Balaam

sword

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

אתם ואת פינחס [MOSES SENT THEM … TO THE WAR], THEM AND PHINEAS — The repetition of the word אתם, “them”, in association with Phineas’ name tells us that Phineas was regarded as equal to all of them together. — But why did Phineas go and Eleazar did not go? The Holy One, blessed be He, said, “He who made a beginning with this meritorious work, in that he slew Kozbi the daughter of Zur (who was a Midianitess), let him complete it”. — Another explanation why Phineas and not Eleazar went is that he went to take vengeance for Joseph, his mother’s ancestor, as it is said, (Genesis 37:36) “And the Midianites sold him [unto Egypt]”. And from where do we know that Phineas’ mother was of the family of Joseph? Because it is said, (Exodus 6:25) that she was “one of the daughters of Putiel” (see Rashi on that verse) — which is explained to mean that she was of the seed of Jethro who used to fatten (פטם) calves for idolatrous worship, and of the seed of Joseph who overcame (שפטפט, who talked or argued with) his passions (cf. Sifrei Bamidbar 157:4; Sotah 43a). — Another explanation: Phineas went because he was the high priest anointed for war purposes (cf. Deuteronomy 20:2 and Rashi thereon) (Sotah 43a).

וכלי הקדש AND THE VESSELS OF HOLINESS … [WERE WITH THEM] — these were the Ark and the Golden Plate (which are termed קדש, “holiness”, in Numbers 4:20 and Leviticus 8:9 respectively) (cf. Sifrei Bamidbar 157:4; Sotah 43a). — Because Balaam was with them (the Midianites) and through enchantment he made the kings of Midian float in the air and he himself floated with them, he (Phineas) showed them (held up to them) the Golden Plato upon which the Divine Name was engraved and they immediately fell to the ground. On this account it is said (v. 8) of the Kings of Midian that they were killed “upon those belonging to them who had been killed”, meaning that they fell from the air upon those who had already been killed; and similarly of Balaam it is written in the book of Joshua (13:22): “[And Balaam the son of Beor did the children of Israel slay] upon those who were slain by them” (Midrash Tanchuma, Matot 2; Talmud Yerushalmi Sanhedrin 10:2).

בידו means IN HIS POSSESSION (not actually “in his hand”, for it was impossible for him to hold these sacred objects in his hand), similar to (21:26) “And he took all his land from his possession (מידו)” (Sifrei Bamidbar 157:4).

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.

AND MOSES SENT THEM, A THOUSAND OF EVERY TRIBE. He did not send all the members of the army there, although the Midianites were a large people, and their cities were fortified, and very large., 13:28. The reason for this is that those who had sinned with the Moabite women were many, and they were not fit to execute the vengeance of the Eternal; therefore they chose those men who were known amongst their tribes as righteous men. Now Moses did not command them what to do, but merely told them to execute the vengeance of the Eternal on Midian, and he thought that they would let none of them remain or escape, but [would execute the vengeance of the Eternal] like the vengeance [they were commanded] in connection with Amalek or the vengeance [they were commanded] in connection with the seven nations [of the land of Canaan]. And therefore when Moses saw that they had spared the women and children and the cattle, he was angry about [the fact that they had left alive] the women who had had sexual intercourse, because the officers of the army should have killed them as the very first thing, both as execution of the vengeance [which they were now commanded to do], and in performance of the general law of the Torah [that a living thing which causes a man to sin must be killed, as it is said], and ye shall slay the beast. And when he saw that the people wanted [to keep] the spoil, he remitted [and allowed them to keep] the female children and the spoil., Verse 20.It is also possible to explain that Moses was [only] commanded to Harass the Midianites, and Avenge the children of Israel of the Midianites, [but was not commanded to destroy them all like Amalek and the seven nations]. Therefore he sent only a small contingent [twelve thousand men] to strike at the unwalled towns and fell every good tree, and stop all fountains of water, and mar every good piece of land with stones as spoilers usually do, and he did not give them any specific commands except that they should execute whatever vengeance they were able to do — and G-d, blessed be He, Who controls [the course of all] battles, gave the Midianites and their [five] kings and cities into their hands. Therefore Moses was only angry about [their sparing] the women who had had sexual intercourse, and [he was] not angry about anything else, as a form of vengeance. Hence we understand why he was not angry about their sparing the children and spoil, but only about their sparing the grown-up women who had caused the sin. and his command [to kill] the male children was an [additional measure of] retributive punishment.Now Moses was wroth with the officers of the host but showed honor to Phinehas [by not criticizing him, too], because G-d had given unto him His covenant of peace. And in the Sifre we are taught: 157. “Phinehas said to Moses: As you have commanded us, so have we done.” But I do not know what this statement means, since according to the Scriptural verses [here] Moses did not command them anything specific, for had he commanded them something which [as Phinehas said] they fulfilled, how could he [Moses] have been angry with them? [We cannot say that he was angry because they did not do everything that he told them to,] because had he commanded them, Heaven forbid that [we say that] Phinehas would transgress his command! Saul lost his kingdom on account of such disobedience! But the [explanation of the matter] is as I have said, that Moses [merely] commanded them to execute the vengeance of the Eternal on Midian, and Phinehas told him: “We have executed great vengeance on them.” It is also possible to explain that Phinehas told Moses: “Just as you charged us with the law of the Torah given at Mount Sinai, namely, When thou shalt besiege a city etc.. It was this law which was Phinehas’ defense. so have we done to them.” And Moses was angry about [their sparing] the adult women, because, Behold, these caused the children of Israel etc., and he added [the command to kill] every male among the little ones in order to complete the retribution.

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.