They set out from Rissah and camped at Kehelathah. They set outThis phrase indicates the movement and 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 reflects obedience to God's command and the transient nature of the Israelites' journey through the wilderness. It symbolizes the Christian life as a pilgrimage, where believers are called to follow God's leading, often leaving behind comfort and familiarity. from Rissah
Rissah, meaning "dew" in Hebrew, is one of the many encampments of the Israelites during their wilderness wanderings. The mention of Rissah highlights the detailed record-keeping of the Israelites' journey, emphasizing God's faithfulness in guiding them through each stage. Dew, often seen as a symbol of divine blessing and provision, reminds believers of God's sustenance and care in every season of life. and camped
The act of camping signifies a temporary dwelling, a pause in the journey. The Hebrew word "chanah" is used here, which means to pitch a tent or encamp. This reflects the Israelites' reliance on God's timing and provision. For Christians, it serves as a reminder to find rest and renewal in God's presence, trusting in His perfect plan and timing. at Kehelathah
Kehelathah, meaning "assembly" or "gathering" in Hebrew, is another station in the Israelites' journey. This name underscores the communal aspect of the Israelites' experience, as they traveled and worshiped together as a covenant community. It points to the importance of fellowship and unity among believers, encouraging them to gather in worship and support one another in their spiritual journey. Persons / Places / Events 1. RissahA location mentioned in the Israelites' journey through the wilderness. The name "Rissah" means "dew" in Hebrew, symbolizing perhaps a place of refreshment or transition. 2. KehelathahAnother encampment site for the Israelites. The name "Kehelathah" is derived from the Hebrew root "kahal," meaning "assembly" or "congregation," indicating a place where the community gathered. 3. The Israelites' JourneyThis verse is part of a larger account detailing the stages of the Israelites' journey from Egypt to the Promised Land, emphasizing God's guidance and provision throughout their travels. Teaching Points God's Guidance in TransitionJust as the Israelites moved from Rissah to Kehelathah, God guides us through various stages of life. Trust in His direction even when the path seems uncertain. Community and AssemblyThe name "Kehelathah" reminds us of the importance of gathering as a community of believers. Regular fellowship strengthens our faith and encourages us in our spiritual journey. Reflecting on Past JourneysThe Israelites' journey is a reminder to reflect on our own spiritual journeys. Consider how God has led you through past challenges and transitions. Faith in the UnknownLike the Israelites, we often face unknowns in life. Faith involves trusting God's plan even when we cannot see the entire path ahead. Spiritual RefreshmentThe transition from Rissah, meaning "dew," suggests times of spiritual refreshment are necessary. Seek moments of renewal in God's presence to sustain you on your journey. Bible Study Questions 1. What can we learn from the Israelites' journey from Rissah to Kehelathah about trusting God during transitions in our own lives? 2. How does the concept of "assembly" at Kehelathah apply to the importance of community in the church today? 3. Reflect on a time when you experienced a "Rissah" moment of refreshment in your spiritual journey. How did it prepare you for the next stage? 4. In what ways can we cultivate faith in the unknown, drawing from the example of the Israelites' journey? 5. How can we ensure that we are regularly experiencing spiritual refreshment, akin to the "dew" of Rissah, in our daily walk with God? Connections to Other Scriptures Exodus 12-14These chapters describe the beginning of the Israelites' journey out of Egypt, highlighting God's deliverance and the start of their wilderness wanderings. Deuteronomy 8:2This verse reflects on the purpose of the Israelites' journey, emphasizing the testing and humbling process to teach reliance on God. Hebrews 11:8-10This passage connects the journey of faith of the Israelites with the faith of Abraham, who also journeyed without knowing his final destination, trusting in God's promises. 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, Encamp, Encamped, Journey, Journeyed, Kehelah, Kehelathah, Kehela'thah, Pitched, Removed, Rissah, Tents, TraveledDictionary 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 33:22 NIVNumbers 33:22 NLTNumbers 33:22 ESVNumbers 33:22 NASBNumbers 33:22 KJV
Numbers 33:22 Commentaries
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