They set out from Zalmonah and camped at Punon. They set outThis phrase indicates movement and transition, a common theme in the Israelites' journey through the wilderness. The Hebrew root for "set out" is "nasa," which means to pull up, especially the tent pegs, signifying the beginning of a journey. This action reflects obedience to God's command and a readiness to follow His guidance, emphasizing the importance of faith and trust in God's plan. from Zalmonah
Zalmonah is one of the many encampments of the Israelites during their 40-year journey in the wilderness. The name "Zalmonah" is derived from the Hebrew root "tsalmon," which can mean "shady" or "gloomy." This could symbolize a period of trial or difficulty, reminding believers that even in challenging times, God is present and leading His people towards His promises. 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 reflects the transient nature of life and the importance of finding rest in God's presence, even amidst the journey. It is a reminder of the need for spiritual rest and renewal. at Punon
Punon is another station in the Israelites' wilderness journey. The name "Punon" is believed to be related to the Hebrew word "pun," meaning "darkness" or "perplexity." This could indicate a place of testing or uncertainty. Historically, Punon was known for its copper mines, suggesting a place of labor and refining. Spiritually, it represents the refining process believers undergo, where faith is tested and strengthened. Persons / Places / Events 1. ZalmonahA location in the wilderness where the Israelites camped during their journey from Egypt to the Promised Land. The name may derive from a root meaning "shady" or "dark," possibly indicating a place of refuge or rest. 2. PunonAnother campsite for the Israelites, believed to be located in the region of Edom. The name is thought to be related to the Hebrew root for "precious stone" or "ruby," suggesting a place of value or significance. 3. The IsraelitesThe people of God, led by Moses, journeying through the wilderness as they follow God's guidance to the Promised Land. 4. The Wilderness JourneyThe broader context of the Israelites' 40-year journey, marked by various stages of travel and encampment, reflecting their obedience and disobedience to God's commands. Teaching Points God's Faithful GuidanceDespite the Israelites' frequent disobedience, God faithfully guided them through each stage of their journey. This reminds us of His unwavering presence in our own lives, even when we falter. The Significance of Each StepEvery location and event in the Israelites' journey had a purpose. Similarly, every stage of our spiritual journey is significant and part of God's plan for our growth and sanctification. Trust in God's ProvisionThe Israelites' journey required them to trust in God's provision daily. We are called to trust God for our needs, knowing He is our provider and sustainer. Learning from the PastReflecting on the Israelites' journey helps us learn from their mistakes and successes. We are encouraged to seek God's wisdom and avoid repeating past errors. Bible Study Questions 1. What can we learn about God's character from His guidance of the Israelites from Zalmonah to Punon? 2. How does the journey from Zalmonah to Punon reflect the broader theme of trust in God's provision throughout the wilderness journey? 3. In what ways can we apply the lessons from the Israelites' journey to our own spiritual walk today? 4. How do the locations of Zalmonah and Punon symbolize different aspects of our spiritual journey, such as rest and value? 5. How can reflecting on the Israelites' journey help us avoid spiritual complacency and encourage us to remain faithful to God's leading? Connections to Other Scriptures Exodus 15-18These chapters describe earlier stages of the Israelites' journey, highlighting God's provision and guidance, which parallels their continued travels in Numbers 33. Deuteronomy 8This chapter reflects on the purpose of the wilderness journey, emphasizing God's testing and teaching of the Israelites, which is relevant to understanding the significance of each encampment. Psalm 78This psalm recounts the history of Israel's journey, including their rebellion and God's faithfulness, providing a broader theological context for the events in Numbers 33. 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, Departed, Encamp, Encamped, Journey, Journeyed, Pitched, Punon, Removed, Tents, Traveled, Zalmonah, Zalmo'nahDictionary 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 33:42 NIVNumbers 33:42 NLTNumbers 33:42 ESVNumbers 33:42 NASBNumbers 33:42 KJV
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