Numbers 3:14
Then the LORD spoke to Moses in the Wilderness of Sinai, saying,
Then the LORD
The phrase "Then the LORD" signifies a direct communication from God, emphasizing His active role in guiding the Israelites. The Hebrew word for "LORD" here is "Yahweh," the covenant name of God, which underscores His eternal presence and faithfulness. This divine name is a reminder of God's unchanging nature and His commitment to His people, as seen throughout the Pentateuch. It is a call to recognize His sovereignty and holiness.

spoke to Moses
The act of God speaking to Moses highlights the unique relationship between God and His chosen leader. Moses serves as a mediator between God and the Israelites, a role that foreshadows the ultimate mediation of Christ. The Hebrew verb "dabar" (to speak) indicates not just communication but authoritative instruction. This underscores the importance of Moses' leadership and the divine origin of the laws and instructions he conveys.

in the Wilderness of Sinai
The "Wilderness of Sinai" is a significant location in Israel's journey, representing both physical and spiritual testing. It is here that the Israelites received the Law, establishing their identity as God's chosen people. The wilderness is a place of dependence on God, where He provides and sustains. Historically, Sinai is associated with the giving of the Ten Commandments, a pivotal moment in the covenant relationship between God and Israel. This setting reminds believers of the importance of obedience and trust in God's provision during times of trial.

saying
The word "saying" introduces the specific message or command that God is about to deliver. It indicates that what follows is of divine origin and carries the weight of God's authority. In the Hebrew text, this is often a precursor to a significant revelation or instruction, emphasizing the need for careful attention and obedience. This serves as a reminder that God's words are not merely historical records but living instructions for His people, relevant for guiding faith and practice today.

Persons / Places / Events
1. The LORD
The covenant name of God, Yahweh, who is the central figure in the account, giving instructions to Moses.

2. Moses
The leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness.

3. Wilderness of Sinai
A significant location where the Israelites camped after leaving Egypt, and where God gave the Law to Moses.
Teaching Points
God's Communication
God speaks directly to His chosen leaders. This emphasizes the importance of listening to God's voice and seeking His guidance in our lives.

Significance of Location
The Wilderness of Sinai is not just a physical location but a place of divine revelation and covenant. It reminds us that God can meet us in our own "wilderness" experiences.

Leadership and Obedience
Moses' role as a leader who listens to God is a model for Christian leadership today. Leaders should seek God's direction and be obedient to His commands.

Continuity of God's Plan
The instructions given in the wilderness are part of God's larger plan for His people, showing that God is consistent and faithful in His promises.

Preparation for Service
Just as the Israelites were being prepared for their journey and service, Christians are called to prepare themselves for service in God's kingdom.
Bible Study Questions
1. How does God's communication with Moses in the Wilderness of Sinai reflect His desire to guide His people today?

2. In what ways can we find spiritual significance in our own "wilderness" experiences, similar to the Israelites at Sinai?

3. How can Moses' example of leadership and obedience to God's voice inspire us in our roles within the church and community?

4. What are some ways we can ensure we are listening to God's voice in our daily lives, as Moses did?

5. How does understanding the continuity of God's plan from the Old Testament to the New Testament strengthen our faith and trust in His promises?
Connections to Other Scriptures
Exodus 19
This chapter describes the Israelites' arrival at Mount Sinai and the giving of the Law, providing context for the setting in Numbers 3:14.

Leviticus 1:1
Similar to Numbers 3:14, God speaks to Moses from the Tent of Meeting, emphasizing the ongoing communication between God and Moses.

Hebrews 3:1-6
This passage highlights Moses' faithfulness in God's house, drawing a parallel to Christ's faithfulness, which can be seen as a continuation of God's communication and leadership.
Doing God's WorkW. Clarkson Numbers 3:1-32
The Church Engaged in a Work of Moral RepairJ.S. Exell Numbers 3:1-32
The Families of Levi Get Their Several CommissionsW. Binnie Numbers 3:1-32
People
Aaron, Abihail, Abihu, Amram, Amramites, Eleazar, Eliasaph, Elizaphan, Gershon, Gershonites, Hebronites, Israelites, Ithamar, Izehar, Izeharites, Izhar, Izharites, Kohath, Kohathites, Lael, Levi, Levites, Libni, Libnites, Mahli, Mahlites, Merari, Moses, Mushi, Mushites, Nadab, Shimei, Shimeites, Shimites, Uzziel, Uzzielites, Zuriel
Places
Egypt, Mount Sinai, Sinai
Topics
Saying, Sinai, Spake, Speaketh, Spoke, Waste, Wilderness
Dictionary of Bible Themes
Numbers 3:10-15

     5714   men

Numbers 3:14-15

     5707   male and female

Numbers 3:14-16

     4269   Sinai, Mount

Library
Fifth Day. Holiness and Redemption.
Sanctify unto me all the first-born.'--Ex. xiii. 2. 'All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the
Andrew Murray—Holy in Christ

It Will be Attempted to Give a Complete List of his Writings In
chronological order; those included in this volume will be marked with an asterisk and enumerated in this place without remark. The figures prefixed indicate the probable date. (1) 318: *Two books contra Gentes,' viz. c. Gent. and De Incarn. (2) 321-2: *Depositio Arii (on its authorship, see Introd.) (3) 328-373: *Festal Letters. (4) 328-335? *Ecthesis or Expositio Fidei. (5) Id.? *In Illud Omnia, etc. (6) 339: *Encyclica ad Episcopos ecclesiæ catholicæ. (7) 343: *Sardican Letters (46,
Athanasius—Select Works and Letters or Athanasius

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

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

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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