to say (used with great latitude) · conjunction + verb, qal sequential imperfect, 3rd person masculine singular
children
לִבְנֵיliv.nei-
H1121
a son (as a builder of the family name) · preposition + noun, common masculine plural construct
Gad
גָ֖דgad
H1410
Gad · proper noun, a man's name
children
וְלִבְנֵ֣יve.liv.Nei
H1121
a son (as a builder of the family name) · conjunction + preposition + noun, common masculine plural construct
Reuben
רְאוּבֵ֑ןre.'u.Ven
H7205
Reuben · proper noun, a man's name
brethren
הַאַֽחֵיכֶ֗םha.'a.chei.Khem
H251
a brother (used in the widest sense of literal relation… · interrogative particle + noun, common masculine plural construct + pronominal suffix, 2nd person masculine plural
go
יָבֹ֙אוּ֙ya.Vo.'u
H935
to go or come (in a wide variety of applications) · verb, qal imperfect, 3rd person masculine plural
war
לַמִּלְחָמָ֔הla.mil.cha.Mah
H4421
a battle (i.e. the engagement) · preposition with the article + noun, common feminine singular absolute
sit
תֵּ֥שְׁבוּTe.she.vu
H3427
properly · verb, qal imperfect, 2nd person masculine plural
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
1 Corinthians 13:5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
2 Samuel 11:11 And Uriah said unto David, The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in th…
Philippians 2:4 Look not every man on his own things, but every man also on the things of others.
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Jamieson-Fausset-Brown on Numbers 32:6
Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here--Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren; but, if so, they…
And Moses said unto the children of Gad, and to the children of Reuben,.... Being displeased with their motion, as his following discourse shows, it having at first sight an appearance of covetousness and cowardice:
shall your brethren go to war, and shall ye sit here? it is not reasonable that your brethren should be left by you and engage in a war with your common enemies, to dispossess them of their land before they can settle in it and you remain here easy and quiet in the possession of a fruitful country.
John Calvin on Numbers 32:6-7
And Moses said unto the children of Gad. So sharp and severe a reproof shews us the greatness of the wrong: for neither did inconsiderate warmth carry away Moses into such violent anger, nor did he fall into error, so as to deliver his opinion on a point which he did not well understand. He knew, therefore, what the sons of Gad and Reuben asked; and hence he inveighed against them thus vehemently, because they desired to lacerate the body of the Church by this wicked severance. He begins by expostulating with them with regard to their sinful and unreasonable covetousness, in that they sought to indulge in idleness, when their brethren were about to march through a hostile land; for they were…
There can be seen also yet a third mode of exposition, so that among the sons of Israel, that is, among the people of the Church, there are understood to be certain spiritual ones, who within the Jordan receive the inheritance of the land flowing with milk and honey, namely receiving the sweetness of wisdom and knowledge, whose land is surrounded and watered by the river of God, which is filled with the waters of divine understanding. But others are carnal, who abound in beasts and cattle, that is, in gross and dull senses; such as were those of whom the Apostle said: "Are you so senseless that, having begun in the Spirit, you now are perfected in the flesh?" and: "O senseless Galatians, who has bewitched you not to obey the truth?" But each one of us also, unless he arms himself and, having cast off the brutish and beastlike senses, hastens to spiritual understanding, will remain beyond the Jordan and will not be able to advance through the river of wisdom, which gladdens the city of God, that is, the soul capable of God; he will not attain the interior things of the Lord's utterances, which are "sweeter than honey and the honeycomb," but he will attain only that land in which the two kings were slain, where it is said to him: "I judged myself to know nothing among you except Christ Jesus, and him crucified." But he who has been able to cross the Jordan and penetrate to the interior things, there following Jesus our Lord will slay thirty and more kings—those, perhaps, of whom it is said: "The kings of the earth stood by and the princes gathered together into one against the Lord and against his Christ"—and when these kings have been driven out and cast down, he will recognize the more secret mysteries, until he come even to that place where the seat of God is and Jerusalem the city of the living God, not this one which serves with its sons on earth, but that heavenly one which is free and is the mother of us all; to whose inheritance may he deign to lead us, our leader and Lord Jesus Christ, to whom be glory unto the ages of ages. Amen.
But unless these things be proved from the divine Scriptures, they will seem fables. Let Paul, then, be brought forward as a suitable witness of these things, who in the epistle to the Hebrews, where he describes all those fathers and patriarchs and prophets who by faith pleased God, after the enumeration of them all, in his final conclusion says thus concerning them: "And all these, having received the testimony of faith, did not obtain the promises, God providing something better for us, that they should not be perfected without us." As if those nine and a half tribes were to say concerning those two and a half tribes that for this reason they did not receive the promise of that land which was decreed to them beyond the Jordan through Moses, God providing something better for us, that they should not be perfected without us. Therefore for this reason they cross over with us armed for battle and help us in warring, in vanquishing the enemies. But those cross over who are armed, who are strong men and mighty; but all the rest, the cowardly and unwarlike band, remain beyond the Jordan. But if any among them are strong men, having left their animals and cattle and all their encumbrances, they fight against the enemy together with us, until our enemies be conquered, until we take the inheritance of the good land, the land of honey and milk. For who doubts that all the saints among the fathers both help us by their prayers and confirm us by the deeds they have done and exhort us by their examples, but also by their volumes, through those things which they have left written for our remembrance, teaching us and instructing us how we must contend against the hostile powers and how the struggles of the contests must be endured? They fight, then, for us, and they themselves advance first before us, armed. For having them as an example and seeing their brave deeds through the Spirit, we are armed for the spiritual battle and contend against the spiritual forces of wickedness in the heavenly places. Thus, finally, those who serve as soldiers under Joshua as leader slay thirty and more kings and receive their lands by the lot of inheritance. For when the spiritual forces of wickedness have been driven out from the heavenly places, they receive the inheritance of the heavenly kingdom, our Lord Jesus dividing it.
Dictionary and topics
Jabesh — Dry. (1.) For Jabesh-Gilead (1 Sam. 11:3, 9, 10). (2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.
Desert, Journey Of Israel Through The · Reubenites, &c obtained the land taken from the Amorites — Reubenites, &c obtained the land taken from the Amorites
Gad, The Tribe Of · Sought and obtained its inheritance east of Jordan — Sought and obtained its inheritance east of Jordan
Gilead · Reuben and Gad and the half tribe of Manasseh — Reuben and Gad and the half tribe of Manasseh
Haste · In — In
Misjudgment · .Of the Reubenites and Gadites — .Of the Reubenites and Gadites
Motive · inheritance east of the Jordan River — inheritance east of the Jordan River
Reuben, The Tribe Of · Obtained inheritance east of Jordan on condition of helping to conquer Canaan — Obtained inheritance east of Jordan on condition of helping to conquer Canaan
Selfishness · General scriptures concerning — General scriptures concerning
Tribes Of Israel, The · Reuben, Gad and half Manasseh: Were required to assist in subduing Canaan — Reuben, Gad and half Manasseh: Were required to assist in subduing Canaan
Uncharitableness · tribes — tribes
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
Keil & Delitzsch on Numbers 32:6-13
Moses first of all blames their want of brotherly feeling: "Shall your brethren go into the war, and ye sit here?" He then calls their attention to the fact, that by their disinclination they would take away the courage and inclination of the other tribes to cross over the Jordan and conquer the land, and would bring the wrath of God upon Israel even more than their fathers who were sent from Kadesh to spy out the land, and who led away the heart of the people into rebellion through their unfavourable account of the inhabitants of Canaan, and brought so severe a judgment upon the congregation. מן את־לב הניא, to hold away the heart, i.e., render a person averse to anything. The Keri תּניאוּן,…
Moses assumed that Reuben and Gad wanted to stay east of the Jordan River to avoid the dangers that awaited the other tribes in Canaan (cp. chs 13–14).
Rashi on Numbers 32:6
האחיכם SHALL YOUR BRETHREN — This denotes a question. (i.e., the ה prefixed is the interrogative particle).
Yet Moses rebukes them and says to the sons of Reuben and to the sons of Gad: "Your brothers shall go to battle, and will you sit here? And why do you pervert the hearts of the sons of Israel, that they should not cross into the land which the Lord gives them?" And when he had rebuked them with words of this kind, "there came," he says, "to him the sons of Reuben and the sons of Gad and said: We shall build sheepfolds here for our sheep and for our cattle, and cities for our encumbrances, and we, armed, will advance in the first company before the sons of Israel, until we lead them into their own place." And promising these things they mollified Moses, so that he himself commended them to Joshua and to Eleazar. For thus it is written: "And Moses brought them to Eleazar the priest and to Joshua the son of Nun and to the leaders of the families of the tribes of Israel. And Moses said to them: If the sons of Reuben and the sons of Gad cross the Jordan with you, every one armed for battle before the Lord, and you obtain the land in your sight, you shall give them the land of Gilead for a possession." The name of "land," placed in the divine Scriptures, we find with diverse significations; and first indeed this land which we inhabit was not from the beginning called land, but "dry"; and after this, that which had first been called "dry" received the name of land; just as this visible heaven too was not from the beginning called heaven, but first "firmament," and afterward it was named also by the term "heaven." Yet in the beginning of creation God is said to have made heaven and earth, and afterward the dry, and afterward the firmament. But do you wish to know that "dry" is one thing in the Scriptures, and "land" another? Hear the prophet Haggai saying: "Yet once more I will shake heaven and earth and the sea and the dry land." You see how the prophet places "land" as one thing, "dry" as another. But also in many places of Scripture we find "land" named praiseworthily, but "dry" we do not easily read placed praiseworthily. For Adam too is thrust down into this place, as one culpable after his sin, which was named "dry." For before that he was not in the dry, but in the land; for paradise is not in the dry but in the land. But also what the Lord promises to the meek in the Gospel is not the dry, but the land. "Blessed," he says, "are the meek, for they shall…
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).