They set out from the Red Sea and camped in the Desert of Sin. They set outThis phrase indicates a movement, a transition from one place to another. In the Hebrew context, the word used here is "nasa," which means to pull up, especially the tent pegs, and thus to start on a journey. This reflects the nomadic lifestyle of the Israelites during their wilderness wanderings. It is a reminder of the transient nature of life and the call to follow God's leading, trusting in His guidance even when the destination is unknown. from the Red Sea
The Red Sea, or "Yam Suph" in Hebrew, is a significant location in the Israelites' journey. It is the site of one of God's most miraculous interventions, where He parted the waters to allow the Israelites to escape from the pursuing Egyptian army. This phrase serves as a reminder of God's deliverance and faithfulness. The Red Sea crossing is a symbol of salvation and a testament to God's power over nature and nations. and camped
The act of camping signifies a temporary dwelling, a pause in the journey. In the Hebrew, "chanah" is used, meaning to pitch a tent or encamp. This reflects the Israelites' dependence on God's provision and timing. Each camp was a place of rest, reflection, and preparation for the next stage of their journey. It is a metaphor for the Christian life, where believers are called to find rest in God amidst life's transitions. in the Wilderness of Sin
The Wilderness of Sin, not to be confused with the English word "sin," is a geographical area located between Elim and Sinai. The Hebrew word "Sin" is likely derived from the name of a moon deity, indicating the region's cultural and religious context. This wilderness was a place of testing and reliance on God for the Israelites, as it was here that God provided manna and quail. It represents the trials and challenges believers face, where faith is tested and dependence on God is deepened. The Wilderness of Sin is a reminder that even in desolate places, God provides and sustains His people. Persons / Places / Events 1. The IsraelitesThe chosen people of God, led by Moses, who are on their journey from Egypt to the Promised Land. 2. The Red SeaA significant location where God performed a miraculous deliverance of the Israelites from the pursuing Egyptian army. 3. The Wilderness of SinA desert region where the Israelites camped during their journey. It is a place of testing and provision, as God provided manna and quail for the Israelites here. Teaching Points God's Faithfulness in TransitionThe journey from the Red Sea to the Wilderness of Sin represents a transition period. God is faithful in guiding and providing for His people during times of change and uncertainty. Testing and ProvisionThe Wilderness of Sin is a place of testing, where the Israelites' faith and obedience are challenged. It is also a place of divine provision, reminding us that God meets our needs even in difficult circumstances. Learning from the PastThe experiences of the Israelites serve as lessons for us today. We are called to trust in God's provision and avoid the pitfalls of grumbling and disobedience. Spiritual Growth through TrialsJust as the Israelites were tested in the wilderness, our faith is often refined through trials. These experiences can lead to spiritual growth and a deeper reliance on God. Bible Study Questions 1. What does the journey from the Red Sea to the Wilderness of Sin teach us about God's guidance during times of transition in our own lives? 2. How can we apply the lessons of God's provision in the Wilderness of Sin to our current situations of need or uncertainty? 3. In what ways do the experiences of the Israelites in the wilderness serve as warnings for us today, as mentioned in 1 Corinthians 10? 4. How can we cultivate a heart of gratitude and trust in God, rather than grumbling, when faced with challenges? 5. Reflect on a time when you experienced spiritual growth through a trial. How did that experience deepen your reliance on God? Connections to Other Scriptures Exodus 16This chapter provides a detailed account of the events in the Wilderness of Sin, including the provision of manna and quail, highlighting God's faithfulness and the Israelites' grumbling. Psalm 78This psalm recounts the history of Israel, including their time in the wilderness, emphasizing God's provision and the people's repeated disobedience. 1 Corinthians 10Paul uses the experiences of the Israelites in the wilderness as a warning to the Corinthian church, urging them to learn from the past and avoid idolatry and immorality. People Aaron, Abel, Arad, Egyptians, Gad, Geber, Israelites, Moses, Perez, Tahath, Terah, ZephonPlaces 0, Abarim, Abel-shittim, Abronah, Almon-diblathaim, Alush, Arad, Baal-zephon, Bene-jaakan, Beth-jeshimoth, Canaan, Dibon-gad, Dophkah, Edom, Egypt, Elim, Etham, Ezion-geber, Hahiroth, Haradah, Hashmonah, Hazeroth, Hor-haggidgad, Iye-abarim, Iyim, Jericho, Jordan River, Jotbathah, Kadesh-barnea, Kehelathah, Kibroth-hattaavah, Libnah, Makheloth, Marah, Migdol, Mithkah, Moab, Moseroth, Mount Hor, Mount Shepher, Nebo, Negev, Oboth, Pi-hahiroth, Punon, Rameses, Red Sea, Rephidim, Rimmon-perez, Rissah, Rithmah, Sinai, Succoth, Tahath, Terah, Zalmonah, ZinTopics Camped, Desert, Encamp, Encamped, Journey, Journeyed, Pitched, Red, Removed, Sin, Tents, Traveled, Waste, WildernessDictionary of Bible Themes Numbers 33:3-48 7222 exodus, events of Library Some Miscellaneous Matters Belonging to the Country About Jericho.
Let us begin from the last encampings of Israel beyond Jordan. Numbers 33:49: "They encamped near Jordan from Beth-jeshimoth unto Abel-shittim."--"From Beth-jeshimoth to Abel-shittim were twelve miles." It is a most received opinion among the Jews, that the tents of the Israelites in the wilderness contained a square of twelve miles. So the Targum of Jonathan, upon Number 2:2; "The encamping of Israel was twelve miles in length, and twelve miles in breadth." And the Gemarists say, "It is forbidden …
John Lightfoot—From the Talmud and HebraicaArbel. Shezor. Tarnegola the Upper.
"Arbel a city of Galilee."--There is mention of it in Hosea 10:14. But there are authors which do very differently interpret that place, viz. the Chaldee paraphrast, R. Solomon, Kimchi: consult them. It was between Zippor and Tiberias. Hence Nittai the Arbelite, who was president with Josua Ben Perahiah. The valley of Arbel is mentioned by the Talmudists. So also "The Arbelite Bushel." "Near Zephath in Upper Galilee was a town named Shezor, whence was R. Simeon Shezori: there he was buried. There …
John Lightfoot—From the Talmud and Hebraica Christ the Water of Life.
"Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life" (John iv. 13, 14). "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink" (John vii. 37). "And did all drink the same spiritual drink: for they drank …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3 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 The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3 In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were …
Alfred Edersheim—Sketches of Jewish Social Life 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 33:11 NIVNumbers 33:11 NLTNumbers 33:11 ESVNumbers 33:11 NASBNumbers 33:11 KJV
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