They set out from Haradah and camped at Makheloth. 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 a willingness to follow His guidance. It symbolizes the Christian journey of faith, where believers are called to move forward, leaving behind the past and trusting in God's plan. from Haradah
"Haradah" means "fear" or "terror" in Hebrew. This place name may reflect the emotional or spiritual state of the Israelites at this point in their journey. It serves as a reminder that even in times of fear or uncertainty, God is present and leading His people. Historically, the exact location of Haradah is unknown, but its mention signifies a stage in the wilderness journey, emphasizing the trials and challenges faced by the Israelites. and camped
The act of camping signifies a temporary rest and 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 need for moments of rest and reflection. In a spiritual sense, it reminds believers of the importance of finding rest in God amidst life's journey, trusting in His provision and timing. at Makheloth
"Makheloth" means "assemblies" or "gatherings" in Hebrew. This name suggests a place of community and fellowship. It highlights the importance of unity and togetherness among the Israelites as they journeyed through the wilderness. For Christians, it underscores the value of fellowship and gathering together as a body of believers, supporting and encouraging one another in faith. Historically, like Haradah, the precise location of Makheloth is not known, but its mention in the journey narrative emphasizes the communal aspect of the Israelites' travels. Persons / Places / Events 1. HaradahA location in the wilderness where the Israelites camped during their journey from Egypt to the Promised Land. The name "Haradah" is derived from the Hebrew root "charad," meaning "trembling" or "fear," possibly indicating a place of trial or testing. 2. MakhelothThe next encampment after Haradah. The name "Makheloth" comes from the Hebrew root "kahal," meaning "assembly" or "congregation," suggesting a place where the Israelites gathered together. 3. The IsraelitesThe people of God, descendants of Abraham, Isaac, and Jacob, who were delivered from slavery in Egypt and were journeying to the Promised Land under the leadership of Moses. 4. The Wilderness JourneyThe period of 40 years during which the Israelites traveled through the desert, learning to trust and obey God while facing various challenges and receiving the Law. 5. MosesThe leader chosen by God to bring the Israelites out of Egypt and guide them through the wilderness. He recorded their journeys as commanded by God. Teaching Points The Journey of FaithJust as the Israelites moved from place to place, our spiritual journey involves moving through different seasons and challenges. Each "camp" is an opportunity to grow in faith and reliance on God. Trust in God's GuidanceThe Israelites' journey was directed by God, teaching us to trust in His guidance even when the path seems uncertain or difficult. Community and AssemblyThe name "Makheloth" reminds us of the importance of gathering together as a community of believers for worship, encouragement, and accountability. Learning from TrialsThe transition from Haradah to Makheloth symbolizes moving from fear to assembly, teaching us to learn from our trials and come together in unity and purpose. Recording God's FaithfulnessMoses recorded the stages of the journey, encouraging us to remember and document God's faithfulness in our lives as a testimony to others. Bible Study Questions 1. What can we learn from the Israelites' journey from Haradah to Makheloth about facing our own fears and trials? 2. How does the concept of "assembly" at Makheloth apply to our involvement in the church today? 3. In what ways can we ensure that we are trusting in God's guidance during uncertain times in our lives? 4. How can reflecting on past experiences of God's faithfulness strengthen our faith in current challenges? 5. What practical steps can we take to foster a sense of community and unity within our local church or small group? Connections to Other Scriptures Exodus 12-14The initial departure from Egypt, highlighting God's deliverance and the beginning of the Israelites' journey. Deuteronomy 8:2Reflects on the purpose of the wilderness journey as a time of testing and humbling to reveal what was in the Israelites' hearts. Hebrews 3:7-19Warns believers to learn from the Israelites' experiences in the wilderness, emphasizing faith and obedience to God. 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, Makheloth, Makhe'loth, Pitched, Removed, 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 33:25 NIVNumbers 33:25 NLTNumbers 33:25 ESVNumbers 33:25 NASBNumbers 33:25 KJV
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