They set out from Mount Shepher and camped at Haradah. 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 serves as a metaphor for the Christian life, which is often described as a pilgrimage or journey toward the Promised Land, symbolizing heaven. from Mount Shepher
Mount Shepher is one of the many locations mentioned in the Israelites' wilderness wanderings. The name "Shepher" means "beauty" or "goodliness" in Hebrew, suggesting a place of pleasantness or favor. This could symbolize moments in the believer's life where God's grace and beauty are evident, even amidst the trials of the wilderness journey. Archaeologically, the exact location of Mount Shepher is unknown, but its mention signifies a real historical journey undertaken by the Israelites. and camped
The act of camping signifies a temporary dwelling, a pause in the journey. The Hebrew word "chanah" means to pitch a tent or encamp. This reflects the nomadic lifestyle of the Israelites and serves as a reminder of the temporary nature of earthly life. For Christians, it is a call to remember that our true home is not in this world, but in the eternal presence of God. at Haradah
Haradah means "fear" or "trembling" in Hebrew. This name could reflect the emotional or spiritual state of the Israelites at this point in their journey. It serves as a reminder of the challenges and fears that believers may face in their walk with God. Historically, the exact location of Haradah is not identified, but its mention in the journey narrative underscores the reality of facing fears and uncertainties. For Christians, it is an encouragement to trust in God's presence and guidance, even in times of fear and trembling. Persons / Places / Events 1. Mount ShepherA location mentioned in the Israelites' journey through the wilderness. The exact location is not known, but it represents a stage in their journey from Egypt to the Promised Land. 2. HaradahAnother campsite for the Israelites during their wilderness wanderings. The name "Haradah" is derived from the Hebrew root "charadah," meaning "fear" or "trembling," which may indicate the nature of the experiences or challenges faced there. 3. The IsraelitesThe people of God, led by Moses, who were journeying from Egypt to the Promised Land. Their journey is marked by numerous stops and starts, reflecting both physical and spiritual challenges. Teaching Points God's Guidance in Our JourneyJust as God led the Israelites from Mount Shepher to Haradah, He guides us through the various stages of our lives. We must trust His direction, even when the path is unclear. Facing Fear with FaithThe name "Haradah" suggests fear or trembling. In our own lives, we may encounter situations that cause fear, but we are called to respond with faith, trusting in God's provision and protection. The Importance of Spiritual MilestonesEach stop in the Israelites' journey had significance. Similarly, we should recognize and reflect on the spiritual milestones in our lives, understanding how they contribute to our growth and faith. Learning from the PastThe Israelites' journey is a reminder to learn from past experiences. We should consider how God has been faithful in previous challenges and use that knowledge to strengthen our faith in current and future trials. Bible Study Questions 1. What does the journey from Mount Shepher to Haradah teach us about trusting God's guidance in our own lives? 2. How can we apply the lessons of faith and fear from the Israelites' experience at Haradah to our personal challenges today? 3. In what ways can we identify and commemorate spiritual milestones in our lives, similar to the Israelites' journey? 4. How does reflecting on past experiences of God's faithfulness help us face current fears or uncertainties? 5. What other biblical journeys or accounts of faith can we draw parallels to in our own spiritual walk, and how do they encourage us? 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 33:24 by illustrating God's guidance throughout their journey, including their time at Mount Shepher and Haradah. Deuteronomy 8:2This verse reflects on the purpose of the Israelites' wilderness journey, emphasizing testing and reliance on God. It connects to the stops at Mount Shepher and Haradah as part of this broader divine purpose. Hebrews 11:8-10This New Testament passage speaks of Abraham's faith in journeying to an unknown land, paralleling the Israelites' journey and their reliance on 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, Haradah, Hara'dah, Journey, Journeyed, 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 33:24 NIVNumbers 33:24 NLTNumbers 33:24 ESVNumbers 33:24 NASBNumbers 33:24 KJV
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