English Standard Version
And whenever the ark set out, Moses said, “Arise, O LORD, and let your enemies be scattered, and let those who hate you flee before you.”
King James Bible
And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
American Standard Version
And it came to pass, when the ark set forward, that Moses said, Rise up, O Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thee.
And when the ark was lifted up, Moses said: Arise, O Lord, and let thy enemies be scattered, and let them that hate thee, flee from before thy face.
English Revised Version
And it came to pass, when the ark set forward, that Moses said, Rise up, O LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
Webster's Bible Translation
And it came to pass, when the ark moved forward, that Moses said, Arise, LORD, and let thy enemies be scattered; and let them that hate thee flee before thee.
Numbers 10:35 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The conversation in which Moses persuaded Hobab the Midianite, the son of Reguel (see at Exodus 2:16), and his brother-in-law, to go with the Israelites, and being well acquainted with the desert to act as their leader, preceded the departure in order of time; but it is placed between the setting out and the march itself, as being subordinate to the main events. When and why Hobab came into the camp of the Israelites-whether he came with his father Reguel (or Jethro) when Israel first arrived at Horeb, and so remained behind when Jethro left (Exodus 18:27), or whether he did not come till afterwards-was left uncertain, because it was a matter of no consequence in relation to what is narrated here.
(Note: The grounds upon which Knobel affirms that the "Elohist" is not the author of the account in Numbers 10:29-36, and pronounces it a Jehovistic interpolation, are perfectly futile. The assertion that the Elohist had already given a full description of the departure in vv. 11-28, rests upon an oversight of the peculiarities of the Semitic historians. The expression "they set forward" in Numbers 10:28 is an anticipatory remark, as Knobel himself admits in other places (e.g., Genesis 7:12; Genesis 8:3; Exodus 7:6; Exodus 12:50; Exodus 16:34). The other argument, that Moses' brother-in-law is not mentioned anywhere else, involves a petitio principii, and is just as powerless a proof, as such peculiarities of style as "mount of the Lord," "ark of the covenant of the Lord," היטיב to do good (Numbers 10:29), and others of a similar kind, of which the critics have not even attempted to prove that they are at variance with the style of the Elohist, to say nothing of their having actually done so.)
The request addressed to Hobab, that he would go with them to the place which Jehovah had promised to give them, i.e., to Canaan, was supported by the promise that he would do good to them (Hobab and his company), as Jehovah had spoken good concerning Israel, i.e., had promised it prosperity in Canaan. And when Hobab declined the request, and said that he should return into his own land, i.e., to Midian at the south-east of Sinai (see at Exodus 2:15 and Exodus 3:1), and to his kindred, Moses repeated the request, "Leave us not, forasmuch as thou knowest our encamping in the desert," i.e., knowest where we can pitch our tents; "therefore be to us as eyes," i.e., be our leader and guide, - and promised at the same time to do him the good that Jehovah would do to them. Although Jehovah led the march of the Israelites in the pillar of cloud, not only giving the sign for them to break up and to encamp, but showing generally the direction they were to take; yet Hobab, who was well acquainted with the desert, would be able to render very important service to the Israelites, if he only pointed out, in those places where the sign to encamp was given by the cloud, the springs, oases, and plots of pasture which are often buried quite out of sight in the mountains and valleys that overspread the desert. What Hobab ultimately decided to do, we are not told; but "as no further refusal is mentioned, and the departure of Israel is related immediately afterwards, he probably consented" (Knobel). This is raised to a certainty by the fact that, at the commencement of the period of the Judges, the sons of the brother-in-law of Moses went into the desert of Judah to the south of Arad along with the sons of Judah (Judges 1:16), and therefore had entered Canaan with the Israelites, and that they were still living in that neighbourhood in the time of Saul (1 Samuel 15:6; 1 Samuel 27:10; 1 Samuel 30:29).
Treasury of Scripture Knowledge
rise up, Lord
and repays to their face those who hate him, by destroying them. He will not be slack with one who hates him. He will repay him to his face.
if I sharpen my flashing sword and my hand takes hold on judgment, I will take vengeance on my adversaries and will repay those who hate me.
1 Samuel 4:3
And when the people came to the camp, the elders of Israel said, "Why has the LORD defeated us today before the Philistines? Let us bring the ark of the covenant of the LORD here from Shiloh, that it may come among us and save us from the power of our enemies."
Arise, O LORD! Let not man prevail; let the nations be judged before you!
God shall arise, his enemies shall be scattered; and those who hate him shall flee before him!
As smoke is driven away, so you shall drive them away; as wax melts before fire, so the wicked shall perish before God!
Who rises up for me against the wicked? Who stands up for me against evildoers?
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.