It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir. It is an eleven-day journeyThis phrase sets the stage for understanding the geographical and spiritual journey of the Israelites. The Hebrew word for "journey" is "derekh," which implies a path or way, not just in a physical sense but also in a spiritual or moral sense. The number eleven, in biblical numerology, often signifies disorder or incompleteness, which is fitting given the Israelites' prolonged journey due to their disobedience. This phrase reminds us of the brevity of the intended journey compared to the forty years they actually spent wandering, highlighting the consequences of straying from God's path. from Horeb
Horeb is another name for Mount Sinai, the sacred mountain where Moses received the Ten Commandments. The Hebrew root "ḥorev" means "desolate" or "dry," reflecting the harshness of the wilderness but also the profound spiritual encounter with God that took place there. Horeb symbolizes a place of divine revelation and covenant, a starting point for the Israelites' journey both physically and spiritually. It serves as a reminder of God's law and His presence with His people. to Kadesh-barnea
Kadesh-barnea is a significant location in the wilderness journey of the Israelites. The name "Kadesh" means "holy" or "sacred," and "Barnea" is thought to mean "desert of wandering." This place represents a pivotal moment of decision and testing for the Israelites. Historically, it was here that the Israelites failed to trust God to enter the Promised Land, resulting in their extended wandering. Kadesh-barnea stands as a symbol of both opportunity and failure, a reminder of the importance of faith and obedience. by way of Mount Seir
Mount Seir is associated with the territory of Edom, the descendants of Esau. The Hebrew root "se'ir" means "hairy" or "shaggy," possibly referring to the rugged terrain. This route indicates the path the Israelites took, which was not just a physical journey but also a spiritual one, involving interactions with other nations and peoples. The mention of Mount Seir underscores the challenges and obstacles faced along the way, as well as God's guidance through difficult terrain. It serves as a metaphor for the Christian journey, where faith is tested and reliance on God is paramount. Persons / Places / Events 1. HorebOften identified with Mount Sinai, Horeb is the mountain where God gave Moses the Ten Commandments. It is a place of divine revelation and covenant. 2. Kadesh-barneaA significant location in the wilderness journey of the Israelites, Kadesh-barnea served as a major encampment and a launching point for the exploration of the Promised Land. 3. Mount SeirA mountainous region associated with the descendants of Esau, the Edomites. It represents a geographical landmark on the journey from Horeb to Kadesh-barnea. 4. The IsraelitesThe chosen people of God, led by Moses, who are on a journey from slavery in Egypt to the Promised Land. 5. MosesThe leader and prophet chosen by God to deliver the Israelites from Egypt and guide them through the wilderness. Teaching Points The Consequence of DisobedienceThe eleven-day journey turning into forty years of wandering highlights the severe consequences of disobedience and lack of faith in God's promises. God's FaithfulnessDespite the Israelites' failures, God remained faithful to His covenant, guiding and providing for them throughout their journey. The Importance of ObedienceThe journey from Horeb to Kadesh-barnea serves as a reminder of the importance of obedience to God's commands and the blessings that follow. Trust in God's TimingThe Israelites' experience teaches us to trust in God's timing and plan, even when the journey seems longer than expected. Reflection on Spiritual JourneysJust as the Israelites had a physical journey, we have spiritual journeys that require faith, patience, and reliance on God. Bible Study Questions 1. What can we learn from the Israelites' journey from Horeb to Kadesh-barnea about the importance of obedience to God? 2. How does the extended journey of the Israelites reflect on the consequences of disobedience and lack of faith? Can you think of a New Testament scripture that reinforces this lesson? 3. In what ways does God's faithfulness to the Israelites during their wilderness journey encourage us in our own spiritual journeys? 4. How can we apply the lesson of trusting in God's timing to our current life situations? Are there other biblical examples of waiting on God's timing? 5. Reflect on a time when your spiritual journey took longer than expected. How did you see God's hand at work during that time, and how does this relate to the Israelites' experience? Connections to Other Scriptures Numbers 13-14These chapters describe the sending of the spies from Kadesh-barnea into the Promised Land and the subsequent rebellion of the Israelites, which resulted in their extended wandering. Exodus 19-20These chapters recount the events at Mount Sinai (Horeb), where God gave the Ten Commandments to Moses. Genesis 36This chapter provides background on Esau and the Edomites, who inhabited the region of Mount Seir. People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Barnea, Eleven, Horeb, Journey, Kadesh, Kadeshbarnea, Kadesh-barnea, Ka'desh-bar'nea, Mount, Road, Seir, Se'irDictionary of Bible Themes Deuteronomy 1:2 5505 roads Deuteronomy 1:1-4 5102 Moses, life of Library Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety 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 Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 1:2 NIVDeuteronomy 1:2 NLTDeuteronomy 1:2 ESVDeuteronomy 1:2 NASBDeuteronomy 1:2 KJV
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