Now Heber the Kenite had moved away from the Kenites, the descendants of Hobab the father-in-law of Moses, and had pitched his tent by the great tree of Zaanannim, which was near Kedesh. Now Heber the KeniteThe name "Heber" is derived from the Hebrew root "ḥāḇar," meaning "to join" or "to associate." This is significant as Heber's actions in this narrative show a departure from his association with the Kenites. The Kenites were a nomadic tribe, often associated with the Midianites, and known for their metalworking skills. They were descendants of Jethro (also known as Reuel), Moses' father-in-law, who had joined the Israelites during their wilderness journey. Heber's identity as a Kenite places him within a lineage that had a unique relationship with Israel, often serving as allies or neutral parties. had moved away from the Kenites
The phrase "had moved away" indicates a deliberate separation or distancing. In Hebrew, the verb used here can imply a physical relocation or a more symbolic departure from a community or tradition. Heber's decision to move away from the Kenites suggests a significant choice, possibly for political or personal reasons. This separation sets the stage for his role in the unfolding events of Judges 4, where his actions will have implications for both Israel and their enemies. the descendants of Hobab the father-in-law of Moses
Hobab is identified as the father-in-law of Moses, though there is some debate among scholars about whether Hobab is another name for Jethro or a separate individual. The Kenites' connection to Moses through Hobab highlights their historical and familial ties to Israel. This relationship is crucial in understanding the dynamics at play, as the Kenites were often seen as allies or at least non-hostile towards Israel. The mention of Hobab serves to remind readers of the longstanding relationship between the Kenites and the Israelites. and had pitched his tent by the great tree in Zaanannim
The act of pitching a tent is emblematic of nomadic life, reflecting the transient and adaptable nature of the Kenites. The "great tree in Zaanannim" is a specific landmark, possibly a terebinth or oak, which would have been a notable feature in the landscape. Such trees were often used as reference points or meeting places in ancient times. Zaanannim's location is near Kedesh, a city of refuge in Naphtali, indicating that Heber's new dwelling place was strategically chosen, perhaps for its proximity to trade routes or for political neutrality. which was near Kedesh
Kedesh was a significant city in the territory of Naphtali, known as a city of refuge where those accused of manslaughter could seek asylum. Its mention here situates Heber geographically and culturally within the broader narrative of Israel's tribal territories. The proximity to Kedesh may imply that Heber was positioning himself in a place of safety or neutrality, which would be consistent with the Kenites' historical role as intermediaries or neutral parties in regional conflicts. Persons / Places / Events 1. Heber the KeniteHeber is a member of the Kenite tribe, which is related to Moses through his father-in-law, Hobab. Heber's decision to separate from his tribe and settle near Kedesh is significant in the unfolding account of Judges 4. 2. The KenitesA nomadic tribe with familial ties to Moses. They were known for their skills in metalworking and had a peaceful relationship with the Israelites. 3. HobabThe father-in-law of Moses, who provided guidance to the Israelites during their wilderness journey. His descendants, the Kenites, maintained a connection with Israel. 4. The Great Tree of ZaanannimA landmark near Kedesh, which serves as a geographical reference point in the account. It is here that Heber pitches his tent, setting the stage for later events in the chapter. 5. KedeshA city of refuge in the territory of Naphtali, significant in the account of Deborah and Barak, which unfolds in Judges 4. Teaching Points The Importance of Family TiesThe Kenites' connection to Moses through Hobab highlights the significance of family relationships in God's plan. We should value and nurture our familial bonds, recognizing their potential to influence our spiritual journey. God's Sovereignty in RelocationHeber's move away from his tribe may seem insignificant, but it plays a crucial role in God's plan. This reminds us that God can use our relocations and life changes for His purposes, even when we don't see the bigger picture. Strategic Positioning for God's PurposesHeber's settlement near Kedesh sets the stage for future events in Judges 4. We should be open to God's leading in our lives, trusting that He positions us strategically for His kingdom work. The Role of Minor CharactersHeber, though a minor character, plays a pivotal role in the account. This teaches us that every person has a part to play in God's account, and we should not underestimate our potential impact. Bible Study Questions 1. How does Heber's decision to separate from the Kenites reflect on the importance of individual choices in God's plan? 2. In what ways can we see God's hand in the seemingly mundane details of our lives, such as where we live or work? 3. How do the Kenites' relationship with Israel illustrate the importance of maintaining godly relationships and alliances? 4. What lessons can we learn from Heber's strategic positioning near Kedesh about being open to God's guidance in our lives? 5. How can we apply the idea that minor characters in the Bible have significant roles to our understanding of our own place in God's plan? Connections to Other Scriptures Exodus 18This chapter introduces Hobab, Moses' father-in-law, and highlights the Kenites' connection to Israel. It provides background on the Kenites' role and relationship with the Israelites. Numbers 10Hobab is again mentioned, emphasizing his guidance to the Israelites, which foreshadows the Kenites' supportive role in Israel's history. Judges 1:16This verse describes the Kenites' settlement in the land of Judah, illustrating their integration into Israelite society and their ongoing relationship with God's people. People Abinoam, Barak, Deborah, Ehud, Heber, Hobab, Israelites, Jabin, Jael, Kenites, Lapidoth, Naphtali, Sisera, ZebulunPlaces Bethel, Canaan, Harosheth-hagoyim, Hazor, Kedesh, Kedesh-naphtali, Kishon River, Moab, Mount Tabor, Ramah, ZaanannimTopics Brother-in-law, Descendants, Elon-bezaanannim, Father-in-law, Heber, Hobab, Kedesh, Kenite, Ken'ite, Kenites, Ken'ites, Law, Oak, Oak-tree, Pitched, Plain, Rest, Separated, Separating, Severed, Sons, Stretcheth, Tent, Tree, Zaanaim, Zaanannim, Za-anan'nimDictionary of Bible Themes Judges 4:11 5578 tents
5661 brothers Library Sin Slain
I want to picture to you to-night, if I can, three acts in a great history--three different pictures illustrating one subject. I trust we have passed through all three of them, many of us; and as we shall look upon them, whilst I paint them upon the wall, I think there will be many here who will be able to say, I was in that state once;" and when we come to the last, I hope we shall be able to clap our hands, and rejoice to feel that the last is our case also, and that we are in the plight of the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860Whether the Grace of the Word of Wisdom and Knowledge is Becoming to Women?
Objection 1: It would seem that the grace of the word of wisdom and knowledge is becoming even to women. For teaching is pertinent to this grace, as stated in the foregoing Article. Now it is becoming to a woman to teach; for it is written (Prov. 4:3,4): "I was an only son in the sight of my mother, and she taught me [*Vulg.: 'I was my father's son, tender, and as an only son in the sight of my mother. And he taught me.']." Therefore this grace is becoming to women. Objection 2: Further, the grace …
Saint Thomas Aquinas—Summa Theologica The First Blast of the Trumpet
The English Scholar's Library etc. No. 2. The First Blast of the Trumpet &c. 1558. The English Scholar's Library of Old and Modern Works. No. 2. The First Blast of the Trumpet &c. 1558. Edited by EDWARD ARBER, F.S.A., etc., LECTURER IN ENGLISH LITERATURE, ETC., UNIVERSITY COLLEGE, LONDON. SOUTHGATE, LONDON, N. 15 August 1878. No. 2. (All rights reserved.) CONTENTS. Bibliography vii-viii Introduction …
John Knox—The First Blast of the Trumpet A Nation's Struggle for a Home and Freedom.
ISRAEL'S VICTORIES OVER THE CANAANITES.--Josh. 2-9; Judg. 1, 4, 5. Parallel Readings. Hist. Bible II,1-4.1. Prin. of Politics X. That the leaders took the lead in Israel, That the people volunteered readily, Bless Jehovah! Zebulun was a people who exposed themselves to deadly peril, And Naphtali on the heights of the open field. Kings came, they fought; They fought, the kings of Canaan, At Taanach by the Waters of Megiddo, They took no booty of silver. Prom heaven fought the stars, From their …
Charles Foster Kent—The Making of a Nation Gamala. Chorazin.
These things determine the situation of Gamala:--1. It was "in lower Gaulon," in which, as we have seen, Bethsaida was. 2. It was "upon the lake [of Gennesaret]." 3. It was "over-against Tarichee." Compare the maps, whether in their placing of it they agree with these passages. Here was Judas born, commonly called 'Gaulanites,' and as commonly also, the 'Galilean.' So Peter and Andrew and Philip were Gaulanites; of Bethsaida, John 1:44; and yet they were called 'Galileans.' While we are speaking …
John Lightfoot—From the Talmud and Hebraica The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, …
John Lightfoot—From the Talmud and Hebraica A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from …
John Lightfoot—From the Talmud and Hebraica He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Miscellaneous Subjects.
Woman's Freedom. The Scriptural right for women to labor in the gospel as exhorters, teachers, preachers, etc., is questioned by many. To deny women such a privilege is contrary to the Christian spirit of equality, and a serious obstruction to pure gospel light. We (male and female) are all one in Christ Jesus. Gal. 3:28. In the kingdom of grace man and woman are on an equal footing so far as concerns the work of God. To explain some texts that seem to prohibit women from laboring in the gospel …
Charles Ebert Orr—The Gospel Day Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes …
John Edgar McFadyen—Introduction to the Old Testament Links Judges 4:11 NIVJudges 4:11 NLTJudges 4:11 ESVJudges 4:11 NASBJudges 4:11 KJV
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