Numbers 10:29

KJV

¶ And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.

KJV (with Strong's)

And Moses {H4872} said {H559} unto Hobab {H2246}, the son {H1121} of Raguel {H7467} the Midianite {H4084}, Moses {H4872}' father in law {H2859}, We are journeying {H5265} unto the place {H4725} of which the LORD {H3068} said {H559}, I will give {H5414} it you: come {H3212} thou with us, and we will do thee good {H2895}: for the LORD {H3068} hath spoken {H1696} good {H2896} concerning Israel {H3478}.

Complete Jewish Bible

Moshe said to Hovav the son of Re'u'el the Midyani, Moshe's father-in-law, "We are traveling to the place about which ADONAI said, 'I will give it to you.'Come with us, and we will treat you well, because ADONAI has promised good things to Isra'el."

Berean Standard Bible

Then Moses said to Hobab, the son of Moses’ father-in-law Reuel the Midianite, “We are setting out for the place of which the LORD said: ‘I will give it to you.’ Come with us, and we will treat you well, for the LORD has promised good things to Israel.”

American Standard Version

And Moses said unto Hobab, the son of Reuel the Midianite, Moses’ father-in-law, We are journeying unto the place of which Jehovah said, I will give it you: come thou with us, and we will do thee good; for Jehovah hath spoken good concerning Israel.

Commentary

### SUMMARY
Numbers 10:29 captures a pivotal moment in Israel's journey, as Moses extends an earnest invitation to his brother-in-law, Hobab, to join them in their wilderness trek towards the Promised Land. This appeal is rooted firmly in the divine promise that the LORD would bestow abundant goodness upon Israel, offering Hobab a share in the covenant blessings and the prosperity awaiting God's chosen people. It highlights Moses' blend of spiritual reliance on God's guidance and practical wisdom in seeking human expertise for the arduous path ahead.

### CONTEXT
* **Literary Context:** Numbers 10:29 serves as a crucial transition point, immediately preceding Israel's departure from Mount Sinai, where they had encamped for nearly a year receiving divine law and establishing the Tabernacle. The preceding verses (Numbers 10:1-10) detail the construction and use of the silver trumpets for signaling assembly and movement, while Numbers 10:11-28 meticulously outlines the precise order of march for the tribes and their divisions. This meticulous preparation underscores the significance of the journey ahead. Moses' personal appeal to Hobab, positioned just before the actual movement begins, adds a human element to the divine orchestration, highlighting the practical needs of navigating an unknown and hostile wilderness, even under God's direct guidance. It bridges the divine command to move with the human implementation of that command.
* **Historical & Cultural Context:** The Midianites were a nomadic people, often related to Israel through Abraham (Genesis 25:2), known for their extensive knowledge of the desert terrain, its resources, and its dangers. Hobab, as a Midianite, would possess invaluable expertise in identifying water sources, safe routes, and potential threats in the vast Arabian wilderness. Moses' marriage to Zipporah, a Midianite, had already established a familial bond, and his initial encounter with God at the burning bush occurred in Midian while he was tending Jethro's (Hobab's father/father-in-law) flock (Exodus 3:1). This background makes Hobab a natural, trusted, and highly practical choice for a guide, even as the pillar of cloud and fire provided supernatural direction. The invitation also reflects ancient Near Eastern customs of hospitality and the extension of familial ties for mutual benefit and protection during travel.
* **Key Themes:** This verse powerfully encapsulates several key themes central to the book of Numbers and the broader Pentateuch. Firstly, it underscores **Divine Promise and Faithfulness**, as Moses grounds his invitation in the certainty of God's covenant pledge: "We are journeying unto the place of which the LORD said, I will give it you." This echoes the foundational promises made to Abraham in [Genesis 12:7](/genesis/12-7 "Genesis 12:7 - Promise of Land to Abraham's Descendants") and reiterated throughout the Exodus narrative, emphasizing God's unwavering commitment to His people. Secondly, the invitation to Hobab highlights the theme of **Inclusion and Shared Blessing**. Moses' offer, "come thou with us, and we will do thee good," extends the promise of prosperity and divine favor beyond the immediate covenant people, foreshadowing God's broader redemptive plan to bless all nations through Israel, a vision later articulated in prophecies like [Isaiah 56:7](/isaiah/56-7 "Isaiah 56:7 - My House Shall Be Called a House of Prayer for All Peoples"). Lastly, the interaction demonstrates **Practical Wisdom and Reliance on Human Expertise**. While Israel was guided by the miraculous pillar of cloud by day and fire by night (Numbers 9:15-23), Moses recognized the complementary value of Hobab's intimate knowledge of the wilderness. This illustrates a profound biblical principle: divine provision often works in conjunction with human responsibility and the utilization of God-given skills and resources, rather than negating them.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hobab (Hebrew, _Ḥōḇaḇ_):** The name "Hobab" means "beloved" or "cherished." The text identifies him as "the son of Raguel the Midianite, Moses' father in law." The Hebrew word for "father in law" (חֹתֵן - _ḥōṯēn_) is a broader term that can refer to a father-in-law, a brother-in-law, or any male relative by marriage. While some traditions identify Raguel (also known as Reuel or Jethro) as Moses' father-in-law, the context here and in [Judges 4:11](/judges/4-11 "Judges 4:11 - Hobab the Kenite") strongly suggests Hobab is Moses' brother-in-law (son of Jethro/Raguel), making him a direct blood relative of Moses' wife, Zipporah. This close familial tie underscores the personal nature of Moses' appeal.
* **"do thee good" (Hebrew, _yêṭîḇ_):** This phrase, derived from the root יטב (yatav), means "to make good," "to do well," or "to deal kindly/prosperously with." It signifies a promise of tangible benefit, prosperity, and a share in the divine blessings that God had pledged to Israel. It's not merely an offer of companionship but an invitation to partake in the covenant blessings, including the land, security, and material well-being that would come with God's presence.
* **"spoken good" (Hebrew, _dibber ṭōḇ_):** The phrase "the LORD hath spoken good concerning Israel" uses the verb דִּבֶּר (dibber), "to speak," combined with טוֹב (ṭōḇ), "good" or "well." This emphasizes the divine origin and unchangeable nature of the promise. It signifies a definitive, positive declaration from God Himself, not merely a hope or a wish. This divine utterance forms the unshakable foundation for Moses' confidence and the basis of his invitation to Hobab, highlighting God's faithfulness as the ultimate guarantor of Israel's future.

#### Verse Breakdown
* **"And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law":** This opening clause establishes the speaker, Moses, and the recipient of his address, Hobab. The detailed identification of Hobab by his lineage and his relationship to Moses (as brother-in-law, son of Jethro/Raguel) highlights the personal and familial nature of this significant invitation. It sets the stage for a conversation between trusted relatives.
* **"We are journeying unto the place of which the LORD said, I will give it you":** This is the core declaration of Israel's purpose and destination. Moses articulates the divine mandate behind their movement, referencing God's explicit covenant promise to give Israel the land. This statement underscores the theological foundation of their journey—it is not a random wandering but a purposeful movement towards a divinely appointed inheritance.
* **"come thou with us, and we will do thee good":** Here, Moses extends the direct invitation to Hobab. The phrase "come thou with us" is a call to join in the journey and destiny of God's people. The subsequent promise, "we will do thee good," is a concrete assurance of shared prosperity, protection, and the benefits of being associated with a people blessed by God. It is an offer of inclusion into the covenant community's blessings.
* **"for the LORD hath spoken good concerning Israel":** This final clause provides the theological justification and ultimate motivation for Moses' invitation. It grounds the promise of "doing good" to Hobab in the unshakeable reality of God's declared favor and blessing upon Israel. Moses is not offering his own limited resources, but inviting Hobab to partake in the boundless goodness that God Himself has guaranteed for His people.

#### Literary Devices
Numbers 10:29 employs several effective literary devices. The primary device is **Invitation**, as Moses directly appeals to Hobab to join Israel's journey, framing it as an offer of shared blessing. This invitation is underpinned by **Covenant Language**, particularly in the phrase "the place of which the LORD said, I will give it you," which directly echoes God's repeated promises of land and inheritance to Abraham and his descendants. This establishes the divine authority and certainty behind Moses' words. Furthermore, the verse utilizes **Rhetorical Persuasion**, as Moses builds his argument for Hobab's participation on the firm foundation of God's declared goodness ("for the LORD hath spoken good concerning Israel"). This logical appeal aims to convince Hobab of the tangible benefits of joining Israel. Finally, the inclusion of a non-Israelite in this journey and the promise of shared blessing can be seen as **Foreshadowing** of God's broader redemptive plan, which would ultimately extend salvation and blessing to all nations through the line of Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 10:29 is rich in theological implications, illustrating God's faithfulness to His covenant promises and His heart for inclusion, even beyond the immediate bounds of Israel. Moses' invitation to Hobab, a Midianite, demonstrates that God's blessings, while specifically covenanted to Israel, are not exclusively confined to them. The promise "we will do thee good" reflects the Abrahamic blessing, where Israel was called to be a blessing to all families of the earth. It highlights the principle that those who align themselves with God's people and His divine purposes will partake in His goodness. This passage also underscores the balance between divine sovereignty and human agency: God provides miraculous guidance, yet He also uses human wisdom and relationships to accomplish His will.

* [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - God's Promise to Abraham to Bless All Nations")
* [Isaiah 56:7](/isaiah/56-7 "Isaiah 56:7 - My House Shall Be Called a House of Prayer for All Peoples")
* [Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints and Members of God's Household")

### REFLECTION AND APPLICATION
Numbers 10:29 offers profound lessons for contemporary believers and the church. Just as Moses invited Hobab to share in the promised goodness of God, we are called to extend the invitation of the gospel to those outside the covenant community. Our confidence in sharing the good news is rooted not in our own abilities, but in the unwavering promises of God, who has "spoken good" concerning His people and His ultimate plan of redemption. This verse also challenges us to value and integrate diverse gifts and perspectives within the body of Christ. Moses, despite having divine guidance, recognized the practical wisdom Hobab possessed. Similarly, the church thrives when it embraces the unique skills, experiences, and cultural insights of all its members, recognizing that God uses both supernatural provision and human cooperation. We are to be a people who not only receive God's goodness but actively share it, inviting others to partake in the abundant life and blessings found in His presence and promises, trusting that He will indeed "do them good."

#### Questions for Reflection
* **In what ways are we called to "do good" to others, inviting them to partake in the blessings of God's kingdom?**
* **How can we, like Moses, balance reliance on divine guidance with the wise utilization of human skills and practical wisdom in our lives and ministries?**
* **Who are the "Hobabs" in our lives—individuals outside our immediate faith community—to whom we might extend an invitation to journey with us towards God's promised goodness?**

### FAQ
**Who was Hobab and what was his relationship to Moses?**

Answer: Hobab is identified in Numbers 10:29 as "the son of Raguel the Midianite, Moses' father in law." The Hebrew term for "father in law" (*choten*) can refer to a father-in-law, a brother-in-law, or a male relative by marriage. While Raguel (also known as Reuel or Jethro in [Exodus 2:18](/exodus/2-18 "Exodus 2:18 - Reuel, the Priest of Midian")) was Moses' father-in-law, the context in Numbers and later in [Judges 4:11](/judges/4-11 "Judges 4:11 - Hobab the Kenite") strongly suggests that Hobab was Jethro's son, making him Moses' brother-in-law. This familial connection highlights the personal and trusting nature of Moses' invitation.

**Why did Moses need Hobab if God was guiding Israel with a pillar of cloud and fire?**

Answer: This question touches on the balance between divine sovereignty and human responsibility. While God miraculously guided Israel with the pillar of cloud by day and fire by night (Numbers 9:15-23), which indicated when and where to move, Moses recognized the practical value of Hobab's extensive knowledge of the wilderness. Hobab, as a Midianite, was intimately familiar with the terrain, water sources, potential dangers, and optimal routes within the desert. Moses sought Hobab's expertise for specific, practical guidance in the details of navigating the vast, unknown wilderness, such as finding suitable encampment sites or identifying hidden paths. This demonstrates that God often works through human means and wisdom, even when providing supernatural direction, illustrating a holistic approach to leadership that integrates both faith and practical foresight.

**Does this verse suggest God needs human help to fulfill His promises?**

Answer: No, this verse does not suggest that God is dependent on human help to fulfill His promises. God is sovereign and fully capable of accomplishing His will independently. Rather, it illustrates God's chosen method of working through human cooperation and partnership. Moses' invitation to Hobab reflects a divine principle: God often uses human instruments, skills, and relationships to bring about His purposes. He chooses to involve His people and others in His redemptive plan, not because He lacks power, but because He desires to include them in His work and to bless them through their participation. It highlights the beautiful synergy between divine provision and human responsibility, where human wisdom and effort are consecrated to God's greater plan.

### CHRIST-CENTERED FULFILLMENT
Numbers 10:29, with Moses' invitation to Hobab to share in the promised goodness of God, finds its ultimate and most profound fulfillment in Jesus Christ. The "place of which the LORD said, I will give it you" ultimately points beyond the earthly Promised Land to the spiritual inheritance and eternal kingdom offered through Christ. Jesus is the ultimate fulfillment of all God's good promises concerning Israel and indeed, all humanity. He is the true "good" that God has "spoken" concerning His people, embodying the very essence of divine blessing and favor. Just as Moses invited a non-Israelite to partake in the blessings of the covenant, Christ extends an open invitation to all nations, to Jew and Gentile alike, to "come thou with us" and share in the unparalleled goodness of salvation and eternal life in His kingdom. Through His atoning work, Jesus has broken down the dividing wall of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")), making those who were once far off fellow citizens with the saints and members of God's household ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints and Members of God's Household")). He is the true guide, the pillar of cloud and fire in human form, leading His people not merely to a physical land but to a spiritual reality where they inherit all the blessings of God in Him ([Ephesians 1:3](/ephesians/1-3 "Ephesians 1:3 - Blessed with Every Spiritual Blessing in Christ")). The shared good promised to Hobab is fully realized in the shared inheritance of believers in Christ, who are co-heirs with Him ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 12:7

And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

Exodus 2:18

And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day?

Judges 4:11

Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh.

Exodus 3:1

¶ Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.

Exodus 6:7

And I will take you to me for a people, and I will be to you a God: and ye shall know that I [am] the LORD your God, which bringeth you out from under the burdens of the Egyptians.

Exodus 6:8

And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I [am] the LORD.

Genesis 32:12

And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.