What does Numbers 32:17 mean?

But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land. Numbers 32:17

Explanation

This verse from the Book of Numbers details the pledge of the Reubenites and Gadites, two of the tribes of Israel, to Moses. They promise to lead the Israelites into battle for the conquest of the Promised Land, Canaan, actively participating in the campaign until the territory is secured for their fellow tribesmen. Additionally, the verse highlights their concern for the safety of their families, suggesting that their children and non-combatants would remain behind in fortified cities as a protective measure against the current inhabitants of the land.

Historical Context

The historical context of Numbers 32:17 is during the period of the Israelites’ wanderings in the wilderness following their Exodus from Egypt. Under the leadership of Moses, they are preparing to enter and take possession of the Promised Land. At this juncture, the tribes of Reuben and Gad, having noticed that the lands they were in were suitable for their large flocks, requested that they might settle there rather than continue onward. Moses initially expresses displeasure at this request, fearing it may demoralize the other tribes. This verse captures the compromise reached, with these tribes agreeing to assist in the military campaign before settling.

Theological Insights

From a theological standpoint, this verse illustrates themes of communal responsibility, loyalty, and commitment. It underscores the idea that the tribes of Israel are bound together in pursuit of a common divine promise and must support one another to fulfill God’s covenant. Furthermore, it reflects the notion that the needs of the community are to take precedence over individual desires.

Practical Applications

A practical takeaway from Numbers 32:17 might be the importance of collective effort and solidarity in achieving common goals. In a modern context, this could translate into community service, fighting for justice, or providing support to others even when one’s personal goals have been reached. It also speaks to the importance of ensuring the safety of the vulnerable (in this case, the “little ones”) during times of challenge or conflict.

Cross-References

• Joshua 1:14: “Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valor, and help them;”
• Numbers 32:6: “And Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?”

Language Study

In the original Hebrew text, key words such as “armed” (חֲמֻשִׁים, chamushim) convey more than just carrying weapons; it suggests being prepared or equipped for a task. The phrase “little ones” (טַף, taf) refers to the young children, highlighting the tribe’s protective instincts towards their most vulnerable members. “Fenced cities” (עָרֵי מִבְצָר, arei mivtzar) implies fortified or strongly defended cities – symbolizing the measures they promised to take to ensure the security of those not going to battle.

Cultural and Religious Comparisons

In ancient Near Eastern cultures, it was common for non-combatant populations, especially women and children, to be sheltered within fortified areas during times of war. Variations of this practice can be seen across different cultures and religious traditions as a pragmatic approach to wartime strategy and community protection.

Scientific Perspectives

While the verse is primarily narrative and theological rather than scientific, the strategies implied—such as fortifying cities and prioritizing the protection of non-combatants—align with what might later be understood through the study of military tactics and the evolution of societal structures to protect and nurture their populations.

commentaries

Various biblical scholars and commentators have examined this verse. Some focus on the notion of collective responsibility integral to the covenant community. Matthew Henry’s commentary, for example, highlights the Reubenites’ and Gadites’ commitment to not seeking rest until their brethren also found rest. The Jamieson-Fausset-Brown Bible Commentary places emphasis on the expedient compromise to avoid the sin of discouraging the people, as initially accused by Moses. These reflections underscore the broader themes of communal duty and solidarity.