After that, the people set out from Hazeroth and camped in the Wilderness of Paran. After thatThis phrase marks a transition from the preceding events, specifically the resolution of Miriam and Aaron's challenge to Moses' leadership. The Hebrew root here implies a sequence of events, suggesting that the Israelites' journey is part of a divinely orchestrated plan. It reminds us that God's timing is perfect, and His plans unfold in His own time, often following periods of trial or correction. the people
Referring to the Israelites, this phrase underscores the collective nature of God's covenant community. The Hebrew word "am" signifies a group bound together by shared identity and purpose. This highlights the importance of unity and obedience within the body of believers, as they journey together under God's guidance. set out
The Hebrew verb "nasa" conveys the action of breaking camp and moving forward. This movement is not just physical but also spiritual, symbolizing progress in their journey towards the Promised Land. It serves as a metaphor for the Christian life, where believers are called to leave behind past sins and continually move forward in faith and obedience. from Hazeroth
Hazeroth, meaning "enclosures" or "settlements," was a significant stop in the Israelites' wilderness journey. Archaeological evidence suggests it was a place of temporary dwelling, reminding us that our earthly life is transient. Spiritually, it represents times of rest and reflection before God calls us to move forward. and camped
The act of camping, or "chanah" in Hebrew, indicates a temporary pause in their journey. It is a time for rest, reflection, and preparation for the next stage. In the Christian walk, these moments are crucial for spiritual renewal and seeking God's direction. in the Wilderness of Paran
Paran, a vast desert region, is historically and geographically significant. It was a place of testing and revelation for the Israelites. The wilderness experience is a recurring biblical theme, symbolizing trials that refine faith and dependence on God. For believers, it is a reminder that God is present even in desolate times, providing guidance and sustenance. Persons / Places / Events 1. The IsraelitesThe chosen people of God, who are on their journey from Egypt to the Promised Land. This verse marks a transition in their journey. 2. HazerothA location where the Israelites camped before moving to the Wilderness of Paran. It is significant as the place where Miriam and Aaron spoke against Moses, leading to Miriam's leprosy and subsequent healing. 3. Wilderness of ParanA desert region where the Israelites camped after leaving Hazeroth. It serves as a backdrop for the next phase of their journey, including the sending of the twelve spies into Canaan. 4. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt. His leadership is reaffirmed in the events preceding this verse. 5. Miriam and AaronSiblings of Moses who challenged his authority, leading to God's intervention and Miriam's temporary leprosy. Teaching Points God's Guidance in TransitionThe movement from Hazeroth to the Wilderness of Paran signifies a transition. In our lives, God often leads us through transitions, and we must trust His guidance even when the path seems uncertain. The Importance of ObedienceThe Israelites' journey is marked by moments of obedience and disobedience. This verse reminds us of the importance of following God's commands and the consequences of straying from His path. Leadership and AuthorityThe events at Hazeroth highlight the importance of respecting God-appointed leadership. We are called to support and pray for our leaders, recognizing their role in God's plan. Faith in God's PromisesAs the Israelites camp in the Wilderness of Paran, they are on the brink of entering the Promised Land. This teaches us to have faith in God's promises, even when the fulfillment seems distant. Community and UnityThe journey of the Israelites emphasizes the need for unity and community. As believers, we are called to journey together, supporting one another in faith. Bible Study Questions 1. What can we learn from the Israelites' transition from Hazeroth to the Wilderness of Paran about handling transitions in our own lives? 2. How does the account of Miriam and Aaron's challenge to Moses' authority inform our understanding of respecting leadership within the church? 3. In what ways can we ensure that we remain obedient to God's guidance, especially during times of uncertainty? 4. How does the Israelites' journey through the wilderness encourage us to trust in God's promises, even when we face challenges? 5. What steps can we take to foster unity and community within our church or faith group, drawing from the example of the Israelites' journey? Connections to Other Scriptures Exodus 15:22-27This passage describes the Israelites' journey through the wilderness, highlighting God's provision and guidance, similar to their journey from Hazeroth to Paran. Deuteronomy 1:19-23This passage recounts the Israelites' journey through the wilderness and the decision to send spies into Canaan, which occurs in the Wilderness of Paran. Psalm 106:24-25Reflects on the Israelites' lack of faith and trust in God during their wilderness journey, a theme that continues in the Wilderness of Paran. People Aaron, Miriam, MosesPlaces Hazeroth, Wilderness of ParanTopics Afterward, Afterwards, Camped, Desert, Encamp, Encamped, Hazeroth, Haze'roth, However, Journeyed, Moved, Paran, Pitched, Removed, Tents, Traveled, Waste, WildernessDictionary of Bible Themes Numbers 12:16 4230 desert Library 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 HebraicaNinth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III Twenty Third Sunday after Trinity Enemies of the Cross of Christ and the Christian's Citizenship in Heaven.
Text: Philippians 3, 17-21. 17 Brethren, be ye imitators [followers] together of me, and mark them that so walk even as ye have us for an ensample. 18 For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. 20 For our citizenship [conversation] is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: 21 who …
Martin Luther—Epistle Sermons, Vol. III Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel "But if Ye have Bitter Envying," &C.
James iii. 14.--"But if ye have bitter envying," &c. The cunning of Satan, and the deceitfulness of our own hearts, are such that when a grosser temptation will not prevail with conscience in some measure enlightened, then they transform themselves into angels of light, and deal more subtilely with us. And there is no greater subtilty of Satan, nor no stronger self deceit, than this, to palliate and cover vices with the shadow of virtue, and to present corruptions under the similitude of graces. …
Hugh Binning—The Works of the Rev. Hugh Binning Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the …
Alfred Edersheim—Sketches of Jewish Social Life Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 12:16 NIVNumbers 12:16 NLTNumbers 12:16 ESVNumbers 12:16 NASBNumbers 12:16 KJV
Numbers 12:16 Commentaries
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