They journeyed from Oboth and camped at Iye-abarim in the wilderness opposite Moab to the east. They journeyed from ObothThe phrase "They journeyed" indicates the continuous movement of the Israelites during their wilderness wanderings. The Hebrew root for "journeyed" is "nasa," which means to pull up or set out, often used in the context of breaking camp. This reflects the transient nature of the Israelites' existence during this period, as they followed God's guidance through the wilderness. "Oboth" is a location mentioned only in this context, and its name may derive from a root meaning "waterskins" or "spirits," suggesting a place of sustenance or spiritual significance. and camped at Iye-abarim
The act of camping signifies a temporary settlement, a pause in their journey. "Iye-abarim" translates to "ruins of the passers" or "heaps of the regions beyond," indicating a place on the edge of the Promised Land. This location is significant as it represents a transition point for the Israelites, moving closer to the fulfillment of God's promise. The name itself suggests a place of crossing or transition, highlighting the Israelites' journey from wandering to entering the land God had promised them. in the wilderness opposite Moab
The "wilderness" here refers to the uninhabited and desolate areas the Israelites traversed. This wilderness journey is symbolic of the trials and testing of faith that the Israelites experienced. "Opposite Moab" situates the Israelites geographically and historically, as Moab was a neighboring nation with whom Israel had a complex relationship. The Moabites were descendants of Lot, Abraham's nephew, which adds a layer of familial tension and historical context to the narrative. toward the sunrise
The phrase "toward the sunrise" is both a geographical and symbolic direction. Geographically, it indicates an eastward movement. Symbolically, the sunrise often represents hope, new beginnings, and divine guidance. For the Israelites, moving toward the sunrise could signify moving toward the fulfillment of God's promises and the hope of entering the Promised Land. This direction underscores the theme of divine providence and the anticipation of a new chapter in the Israelites' journey. Persons / Places / Events 1. ObothA location where the Israelites camped during their wilderness journey. It represents a stage in their long journey to the Promised Land. 2. Iye-abarimAnother campsite for the Israelites, located in the wilderness. The name suggests "ruins of the regions beyond," indicating a place of transition. 3. WildernessThe desert area where the Israelites wandered for 40 years. It symbolizes both physical and spiritual testing and growth. 4. MoabA neighboring nation to Israel, often in conflict with them. Moab's proximity here indicates the Israelites' approach to the Promised Land. 5. SunriseSymbolically represents new beginnings and hope, as the Israelites move closer to their destination. Teaching Points Journey of FaithJust as the Israelites moved from place to place, our spiritual journey involves transitions and growth. Trust in God's guidance through each stage. Facing ChallengesThe wilderness represents trials. Embrace challenges as opportunities for spiritual development and reliance on God. Hope and New BeginningsThe direction toward the sunrise symbolizes hope. In our lives, look for God's new mercies and beginnings each day. Obedience to God's DirectionThe Israelites' journey was directed by God. Seek to follow God's leading in your life, even when the path is unclear. Community in TransitionThe Israelites traveled as a community. Value and support your faith community during times of change and uncertainty. Bible Study Questions 1. How does the journey from Oboth to Iye-abarim reflect your own spiritual journey and transitions in life? 2. In what ways can the wilderness experiences in your life lead to spiritual growth and reliance on God? 3. How can you find hope and renewal in your daily life, similar to the Israelites moving toward the sunrise? 4. What steps can you take to ensure you are obedient to God's direction, even when the path seems uncertain? 5. How can you support and encourage your faith community during times of transition and challenge? Connections to Other Scriptures Exodus 15:22-27The journey through the wilderness and the challenges faced by the Israelites, highlighting God's provision and guidance. Deuteronomy 2:8-9Provides context for the Israelites' journey around Moab, emphasizing God's instructions to avoid conflict with Moab. Psalm 136:16Celebrates God's enduring love and guidance through the wilderness, reinforcing His faithfulness. People Ammonites, Amon, Amorites, Arad, Canaanites, Chemosh, Israelites, Moses, Og, SihonPlaces Ar, Arad, Arnon, Bamoth, Bashan, Beer, Dedan, Dibon, Edom, Edrei, Egypt, Heshbon, Hormah, Iye-abarim, Jabbok River, Jahaz, Jazer, King's Highway, Mattanah, Medeba, Moab, Mount Hor, Nahaliel, Negeb, Nophah, Oboth, Pisgah, Red Sea, Suphah, Valley of Zered, WahebTopics Abarim, Camped, Desert, East, Encamp, Encamped, Faces, Front, Ijeabarim, Ije-abarim, Ijim-abarim, Iye, Iyeabarim, Iye-abarim, I'ye-ab'arim, Journey, Journeyed, Journeying, Moab, Oboth, Opposite, Pitched, Removed, Rising, Sunrise, Sunrising, Sun-rising, Tents, Towards, Traveled, Waste, WildernessDictionary of Bible Themes Numbers 21:11 4284 sun Numbers 21:10-12 4290 valleys Library The Poison and the Antidote
'And they journeyed from mount Hor by the way of the Red Sea, to compare the land of Edom: and the soul of the people was much discouraged because of the way. 5. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7. Therefore …
Alexander Maclaren—Expositions of Holy ScriptureMan's Ruin and God's Remedy
Man has very many wants, and he should be grateful whenever the least of them is supplied. But he has one want which overtops every other: it is the want of bread. Give him raiment, house him well, decorate and adorn him, yet if you give him not bread, his body faints, he dies of hunger. Hence it is that while the earth when it is tilled is made to bring forth many things that minister unto the comfort and luxury of men, yet man is wise enough to understand that since bread is his chief want, he …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859 The Disciple, -- Master, in These Days Some Learned Men and their Followers Regard Thy...
The Disciple,--Master, in these days some learned men and their followers regard Thy atonement and the redemption by blood as meaningless and futile, and say that Christ was only a great teacher and example for our spiritual life, and that salvation and eternal happiness depend on our own efforts and good deeds. The Master,--1. Never forget that spiritual and religious ideas are connected less with the head than with the heart, which is the temple of God, and when the heart is filled with the presence …
Sadhu Sundar Singh—At The Master's Feet Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important …
John Newton—Messiah Vol. 1 The Nations of the South-East
Israel was cut in two by the Jordan. The districts east of the Jordan were those that had first been conquered; it was from thence that the followers of Joshua had gone forth to possess themselves of Canaan. But this division of the territory was a source of weakness. The interests of the tribes on the two sides of the river were never quite the same; at times indeed they were violently antagonistic. When the disruption of the monarchy came after the death of Solomon, Judah was the stronger for the …
Archibald Sayce—Early Israel and the Surrounding Nations The Lamb of God, the Great Atonement
Behold the Lamb of God, which taketh away the sin of the world! G reat and marvellous are the works of the LORD God almighty! We live in the midst of them, and the little impression they make upon us, sufficiently proves our depravity. He is great in the very smallest; and there is not a plant, flower, or insect, but bears the signature of infinite wisdom and power. How sensibly then should we be affected by the consideration of the Whole , if sin had not blinded our understandings, and hardened …
John Newton—Messiah Vol. 1 Ninth 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 Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not …
Thomas Watson—The Ten Commandments The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6 The Two Classes.
"Two men went up into the temple to pray."--Luke xvii. 10. I now want to speak of two classes: First, those who do not feel their need of a Saviour who have not been convinced of sin by the Spirit; and Second, those who are convinced of sin and cry, "What must I do to be saved?" All inquirers can be ranged under two heads: they have either the spirit of the Pharisee, or the spirit of the publican. If a man having the spirit of the Pharisee comes into an after-meeting, I know of no better portion …
Dwight L. Moody—The Way to God and How to Find It 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 21:11 NIVNumbers 21:11 NLTNumbers 21:11 ESVNumbers 21:11 NASBNumbers 21:11 KJV
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