King James Version

What Does Numbers 10:29 Mean?

Numbers 10:29 in the King James Version says “And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of wh...” — study this verse from Numbers chapter 10 with commentary, cross-references, and original Hebrew word analysis.

“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.”

Numbers 10:29 · KJV

Context

27

And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.

28

Thus were the journeyings of the children of Israel according to their armies, when they set forward. Thus: Heb. These

29

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.

30

And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.

31

And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.

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Commentary

KJV Study Commentary
Moses invites his brother-in-law Hobab (also called Reuel/Jethro) to accompany Israel to the Promised Land, promising 'we will do thee good: for the LORD hath spoken good concerning Israel.' This invitation reveals several truths: (1) God's blessing on Israel could extend to associated Gentiles who aligned themselves with God's people; (2) The promise of doing good to others reflects covenant blessings' communal nature—God's people prosper together; (3) Moses recognized Hobab's practical knowledge of wilderness travel could benefit Israel ('thou mayest be to us instead of eyes,' verse 31); (4) Faith welcomes others to share covenant blessings rather than hoarding them exclusively. Hobab initially declined (verse 30) but apparently reconsidered, as his descendants (the Kenites) later dwelt among Israel (Judges 1:16; 4:11). This episode illustrates that covenant relationship with God creates a community that blesses outsiders who join it. The principle extends to the church, where believers invite others to experience the blessings of relationship with God through Christ. Gospel invitation offers genuine good—not manipulation or empty promises—because God has 'spoken good' concerning His people.

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Historical & Cultural Context

Hobab was a Midianite, the son of Reuel (also called Jethro), Moses' father-in-law who had advised Moses about delegating judicial responsibilities earlier (Exodus 18). The Midianites were descendants of Abraham through Keturah (Genesis 25:1-2), making them distant relatives of Israel. Hobab's knowledge of the wilderness regions would have been valuable for finding water, pasture, and safe camping locations. The Kenites (Hobab's descendants) maintained friendly relations with Israel throughout the conquest and judges period, with Jael the Kenite famously killing Sisera to help Israel (Judges 4:11-22). This demonstrates how individuals and families from outside ethnic Israel could join the covenant community and be blessed along with God's people. The pattern anticipates the gospel's inclusion of Gentiles into God's family through faith in Christ. Hobab's eventual acceptance of Moses' invitation shows the attractiveness of God's blessing—when genuinely experienced and offered, covenant blessings draw others to join God's people.

Reflection Questions

  1. How does Moses' invitation to Hobab model the church's responsibility to invite outsiders to experience God's covenant blessings?
  2. What does the promise 'we will do thee good' teach about the communal nature of covenant blessings that can be shared with others?

Original Language Analysis

Hebrew · 28 words
אָמַ֣ר1 of 28

“said”

H559

to say (used with great latitude)

מֹשֶׁה֒2 of 28

“And Moses”

H4872

mosheh, the israelite lawgiver

לְ֠חֹבָב3 of 28

“unto Hobab”

H2246

chobab, father-in-law of moses

בֶּן4 of 28

“the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

רְעוּאֵ֣ל5 of 28

“of Raguel”

H7467

reuel, the name of moses' father-in-law, also of an edomite and an israelite

הַמִּדְיָנִי֮6 of 28

“the Midianite”

H4084

a midjanite or descendant (native) of midjan

חֹתֵ֣ן7 of 28

“father in law”

H2859

to give (a daughter) away in marriage; hence (generally) to contract affinity by marriage

מֹשֶׁה֒8 of 28

“And Moses”

H4872

mosheh, the israelite lawgiver

נֹֽסְעִ֣ים׀9 of 28

“We are journeying”

H5265

properly, to pull up, especially the tent-pins, i.e., start on a journey

אֲנַ֗חְנוּ10 of 28
H587

we

אֶל11 of 28
H413

near, with or among; often in general, to

הַמָּקוֹם֙12 of 28

“unto the place”

H4725

properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)

אֲשֶׁ֣ר13 of 28
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

אָמַ֣ר14 of 28

“said”

H559

to say (used with great latitude)

יְהוָ֥ה15 of 28

“for the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֹת֖וֹ16 of 28
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

אֶתֵּ֣ן17 of 28

“I will give”

H5414

to give, used with greatest latitude of application (put, make, etc.)

לָכֶ֑ם18 of 28
H0
לְכָ֤ה19 of 28
H1980

to walk (in a great variety of applications, literally and figuratively)

אִתָּ֙נוּ֙20 of 28
H854

properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc

וְהֵטַ֣בְנוּ21 of 28
H3190

to be (causative) make well, literally (sound, beautiful) or figuratively (happy, successful, right)

לָ֔ךְ22 of 28
H0
כִּֽי23 of 28
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

יְהוָ֥ה24 of 28

“for the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

דִּבֶּר25 of 28

“hath spoken”

H1696

perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue

ט֖וֹב26 of 28

“good”

H2896

good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good

עַל27 of 28
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

יִשְׂרָאֵֽל׃28 of 28

“concerning Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

Study Guide

Historical Context

This verse is found in the book of Numbers. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Numbers 10:29 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Numbers 10:29 from Treasury of Scripture Knowledge

Genesis 12:7Exodus 2:18Judges 4:11Exodus 3:1Exodus 6:7-8Psalms 34:8

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