They set out from the Desert of Sin and camped at Dophkah. They set outThis phrase indicates a movement or transition, a common theme in the journey of the Israelites. The Hebrew root for "set out" is "nasa," which means to pull up, especially the tent pegs, and thus to start on a journey. This action signifies obedience to God's command and a readiness to follow His guidance. It reflects the Christian life as a journey of faith, where believers are called to move forward, leaving behind the old and pressing on toward the promises of God. from the Wilderness of Sin
The "Wilderness of Sin" is a geographical location, but it also carries symbolic meaning. The Hebrew word "Sin" is not related to the English word "sin," but it is a name for a desert region. Historically, this wilderness was a place of testing and provision, where God provided manna and quail for the Israelites (Exodus 16). Spiritually, it represents times of trial and dependence on God, reminding believers that even in desolate places, God is present and provides for His people. and camped
The act of camping suggests a temporary stop, a pause in the journey. The Hebrew word "chanah" means to pitch a tent or encamp. This reflects the transient nature of life and the importance of resting in God's presence. It is a reminder that while believers are on a pilgrimage through this world, there are times to pause, reflect, and renew strength in the Lord. at Dophkah
"Dophkah" is one of the many stations in the Israelites' journey. The exact location of Dophkah is uncertain, but its mention signifies a specific point in their travels. Each location in the wilderness journey holds significance, marking progress and experiences with God. For Christians, it symbolizes the various stages of spiritual growth and the unique experiences that shape one's faith journey. Each "Dophkah" in life is a place where God meets His people, teaching and preparing them for what lies ahead. Persons / Places / Events 1. The IsraelitesThe chosen people of God, led by Moses, journeying from Egypt to the Promised Land. 2. Wilderness of SinA desert region where the Israelites traveled after leaving Egypt. It is a place of testing and reliance on God's provision. 3. DophkahA campsite for the Israelites during their wilderness journey. The exact location is uncertain, but it represents a stage in their journey. Teaching Points God's Guidance in Our JourneyJust as God led the Israelites through the wilderness, He guides us through life's challenges. Trust in His direction, even when the path seems uncertain. Dependence on God's ProvisionThe Israelites' journey from the Wilderness of Sin to Dophkah reminds us of our need to rely on God's provision daily. He provides for our needs, often in unexpected ways. Learning from Past MistakesThe Israelites' experiences serve as a cautionary tale. Reflect on past mistakes and seek to grow in faith and obedience, avoiding the pitfalls of grumbling and doubt. The Importance of Spiritual MilestonesEach campsite, like Dophkah, represents a spiritual milestone. Recognize and remember the significant moments in your spiritual journey where God has worked in your life. Bible Study Questions 1. What does the journey from the Wilderness of Sin to Dophkah teach us about trusting God's guidance in our own lives? 2. How can we apply the lessons of God's provision in the wilderness to our current circumstances? 3. In what ways can we avoid the mistakes of the Israelites, such as grumbling and lack of faith, in our spiritual journey? 4. How can we identify and commemorate spiritual milestones in our lives, similar to the Israelites' campsites? 5. What other biblical accounts or passages remind you of God's faithfulness during times of trial and transition? How can these accounts encourage you today? Connections to Other Scriptures Exodus 16This chapter describes the Israelites' experiences in the Wilderness of Sin, including their grumbling and God's provision of manna and quail. It highlights God's faithfulness despite the people's complaints. Psalm 78This psalm recounts Israel's history, including their time in the wilderness, emphasizing God's patience and provision despite their rebellion. Hebrews 3The New Testament reflects on the Israelites' wilderness journey as a lesson in faith and obedience, warning believers not to harden their hearts as the Israelites did. 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, Dophkah, Encamp, Encamped, Journey, Journeyed, Pitched, 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 33:12 NIVNumbers 33:12 NLTNumbers 33:12 ESVNumbers 33:12 NASBNumbers 33:12 KJV
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