They set out from Kehelathah and camped at Mount Shepher. They set outThis phrase indicates the movement and journey of the Israelites, a recurring theme throughout the Book of Numbers. 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 the transient nature of the Israelites' journey through the wilderness. It serves as a metaphor for the Christian life, which is often described as a pilgrimage or journey toward the Promised Land, Heaven. from Kehelathah
Kehelathah is one of the many encampments of the Israelites during their wilderness wanderings. The name "Kehelathah" is derived from the Hebrew root "kahal," meaning assembly or congregation. This reflects the communal aspect of the Israelites' journey, emphasizing the importance of unity and collective faith in God’s promises. It reminds believers today of the significance of the church as a community of faith, journeying together in spiritual growth and mission. and camped
The act of camping signifies a temporary halt in their journey, a time for rest and reflection. The Hebrew word "chanah" is used here, which means to pitch a tent or encamp. This highlights the nomadic lifestyle of the Israelites and their dependence on God's guidance for each step. Spiritually, it suggests the importance of rest and reflection in the Christian life, taking time to seek God's presence and direction. at Mount Shepher
Mount Shepher is one of the lesser-known locations mentioned in the Israelites' journey. The name "Shepher" means "beauty" or "goodness" in Hebrew, suggesting a place of pleasantness or divine favor. This can be seen as a symbol of the blessings and beauty found in following God's path, even in the midst of a challenging journey. It serves as a reminder that God provides moments of beauty and grace along the way, encouraging believers to trust in His provision and timing. Persons / Places / Events 1. KehelathahThis is one of the stations in the Israelites' journey through the wilderness. The name "Kehelathah" is derived from the Hebrew root (qahal), meaning "assembly" or "congregation," indicating a place where the Israelites gathered. 2. Mount ShepherThis is the next location where the Israelites camped after leaving Kehelathah. The name "Shepher" means "beauty" or "goodness" in Hebrew, suggesting a place of pleasantness or favor. 3. The Israelites' JourneyThis verse is part of a larger account detailing the stages of the Israelites' journey from Egypt to the Promised Land. It highlights the faithfulness of God in guiding His people through the wilderness. Teaching Points God's Faithful GuidanceJust as God led the Israelites from Kehelathah to Mount Shepher, He faithfully guides us through the various stages of our lives. We can trust His direction even when the path is unclear. The Significance of Each StepEvery stop in the Israelites' journey had a purpose. Similarly, every season in our lives, whether challenging or pleasant, is part of God's plan for our growth and preparation. The Beauty of ObedienceThe name "Mount Shepher" reminds us of the beauty and goodness found in obedience to God's leading. When we follow His guidance, we experience His blessings and favor. Reflecting on Our JourneyLike the Israelites, we are on a spiritual journey. Reflecting on where God has brought us from and where He is leading us can strengthen our faith and encourage us to persevere. Bible Study Questions 1. What does the journey from Kehelathah to Mount Shepher teach us about God's guidance in our own lives? 2. How can we find purpose and meaning in the different "stops" or seasons of our spiritual journey? 3. In what ways does the concept of "beauty" associated with Mount Shepher apply to our obedience to God today? 4. How can reflecting on past experiences of God's faithfulness encourage us in our current circumstances? 5. What parallels can we draw between the Israelites' journey and the journey of faith described in Hebrews 11:8-10? How can these insights impact our daily walk with God? Connections to Other Scriptures Exodus 13:21-22This passage describes how God led the Israelites with a pillar of cloud by day and a pillar of fire by night. It connects to Numbers 33:23 by emphasizing God's guidance and presence throughout their journey. Deuteronomy 8:2This verse reflects on the purpose of the Israelites' wilderness journey, which was to humble and test them. It relates to Numbers 33:23 by providing context for the significance of each stop along the way. Hebrews 11:8-10This New Testament passage speaks of Abraham's faith in journeying to an unknown land. It parallels the Israelites' journey, highlighting the theme of faith and trust 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, Mount, Pitched, Removed, Shapher, Shepher, 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 33:23 NIVNumbers 33:23 NLTNumbers 33:23 ESVNumbers 33:23 NASBNumbers 33:23 KJV
Numbers 33:23 Commentaries
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