Numbers 15:2
"Speak to the Israelites and tell them: After you enter the land that I am giving you as a home
Speak to the Israelites
This phrase initiates a divine command directed to Moses, emphasizing the importance of communication between God and His chosen people, the Israelites. The Hebrew root for "speak" is "דבר" (dabar), which implies not just speaking but conveying a message of significance. Historically, this reflects the covenant relationship where God provides guidance and laws to His people, underscoring the importance of obedience and the role of Moses as a mediator.

and tell them
The phrase "and tell them" reinforces the responsibility of Moses to relay God's instructions accurately. The Hebrew word "אמר" (amar) is used here, which often denotes a declaration or proclamation. This highlights the authoritative nature of God's words and the expectation that the Israelites will heed these instructions. It also reflects the oral tradition of passing down divine laws and teachings.

When you enter the land
This phrase is prophetic and forward-looking, referring to the Promised Land, Canaan. The Hebrew word for "enter" is "בוא" (bo), which signifies coming into a place of fulfillment and promise. Historically, this points to the future hope and fulfillment of God's promises to Abraham, Isaac, and Jacob. It serves as a reminder of God's faithfulness and the anticipation of a new chapter for the Israelites.

I am giving you
Here, the phrase underscores God's sovereignty and generosity. The Hebrew root "נתן" (natan) means to give, bestow, or grant. This reflects the unmerited favor and grace of God, as the land is a gift, not earned by the Israelites' merit. It emphasizes the covenantal relationship where God is the provider and sustainer of His people.

as a home
The term "home" in this context is derived from the Hebrew word "מושב" (moshav), which means dwelling place or settlement. This signifies not just a physical location but a place of rest, security, and identity for the Israelites. It highlights the transition from a nomadic life to a settled existence, symbolizing stability and the fulfillment of God's promises.

Persons / Places / Events
1. The Israelites
The chosen people of God, descendants of Abraham, Isaac, and Jacob, who were delivered from slavery in Egypt and are journeying to the Promised Land.

2. The Promised Land
The land of Canaan, which God promised to Abraham and his descendants as an everlasting possession. It symbolizes God's faithfulness and the fulfillment of His promises.

3. Moses
The leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness to the Promised Land.

4. God's Command
The directive given by God to Moses to communicate to the Israelites, emphasizing the future settlement in the land He is giving them.

5. The Wilderness Journey
The period of wandering in the desert, which serves as a time of testing and preparation for the Israelites before entering the Promised Land.
Teaching Points
God's Faithfulness
God is faithful to His promises. Just as He promised the land to the Israelites, He fulfills His promises to us today. We can trust in His word and His timing.

Preparation for Blessing
The journey through the wilderness was a time of preparation. In our lives, periods of waiting or difficulty can be times of growth and preparation for future blessings.

Obedience and Trust
The Israelites were called to trust and obey God's commands as they prepared to enter the land. Similarly, we are called to live in obedience and trust in God's plan for our lives.

Anticipation of God's Provision
The promise of the land was a future reality for the Israelites. We, too, can live in anticipation of God's provision and the fulfillment of His promises in our lives.
Bible Study Questions
1. How does the promise of the land to the Israelites demonstrate God's faithfulness, and how can we apply this understanding to our own lives today?

2. In what ways can periods of waiting or difficulty serve as preparation for future blessings, as seen in the Israelites' journey to the Promised Land?

3. How does the concept of entering the Promised Land relate to the spiritual rest mentioned in Hebrews 4, and what does this mean for our daily walk with Christ?

4. What are some practical ways we can demonstrate obedience and trust in God's promises, similar to the Israelites' call to trust and obey?

5. How can we cultivate a sense of anticipation for God's provision and promises in our lives, and what role does faith play in this process?
Connections to Other Scriptures
Genesis 12:1-7
God's initial promise to Abraham about giving his descendants the land of Canaan, establishing the foundation for the promise reiterated in Numbers 15:2.

Deuteronomy 6:10-12
A reminder of God's faithfulness in bringing the Israelites into the land He promised, urging them to remember His deeds and commands.

Hebrews 4:1-11
The concept of entering God's rest, drawing a parallel between the Israelites entering the Promised Land and believers entering spiritual rest through faith in Christ.
God Giving Laws for the Distant FutureD. Young Numbers 15:1-16
People
Aaron, Ephah, Israelites, Moses
Places
Egypt, Wilderness of Paran
Topics
Dwellings, Enter, Giving, Habitations, Hast, Home, Inhabit, Israelites, Resting-place, Sons, Speak
Dictionary of Bible Themes
Numbers 15:1-4

     4404   food

Numbers 15:1-10

     7368   grain offering

Numbers 15:1-12

     1680   types
     4456   grain

Numbers 15:2-4

     5741   vows

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can
F. C. Jennings—Old Groans and New Songs

Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought
Andrew Murray—Holy in Christ

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures
Alfred Edersheim—Sketches of Jewish Social Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not.
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that,
Alfred Edersheim—The Life and Times of Jesus the Messiah

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

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