They set out from Iyim and camped at Dibon-gad. 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 in the context of pulling up tent pegs. This action signifies not just physical movement but also spiritual progress and obedience to God's command. The Israelites' journey is a metaphor for the Christian life, which involves continual growth and movement towards God's promises. from Iyyim
"Iyyim" is a location mentioned in the Israelites' wilderness journey. The name "Iyyim" means "ruins" in Hebrew, suggesting a place that may have been desolate or abandoned. This reflects the transient and often challenging nature of the Israelites' journey. Spiritually, it can symbolize the desolate places in our lives where God calls us to move forward, trusting in His provision and guidance. and camped
The act of camping signifies a temporary resting place. In Hebrew, "chanah" is used, meaning to pitch a tent or encamp. This reflects the nomadic lifestyle of the Israelites and their reliance on God's direction for when to move and when to rest. For Christians, it is a reminder of the importance of finding rest in God amidst life's journey and the temporary nature of our earthly dwelling. at Dibon-gad
"Dibon-gad" is another station in the Israelites' journey. The name combines "Dibon," which means "pining" or "wasting," and "Gad," which refers to fortune or a troop. Historically, Dibon was a Moabite city, and its mention here may indicate a place of strategic or spiritual significance. Theologically, it can represent the duality of human experience—times of pining or struggle alongside the hope of divine fortune and blessing. This duality encourages believers to trust in God's sovereignty and goodness, even in challenging circumstances. Persons / Places / Events 1. IimA location in the wilderness journey of the Israelites. The name "Iim" means "ruins" in Hebrew, indicating a place that may have been desolate or abandoned. 2. Dibon-gadA campsite for the Israelites during their wilderness wanderings. The name combines "Dibon," a city in Moab, with "Gad," one of the tribes of Israel, suggesting a temporary settlement or association with the tribe of Gad. 3. Israelites' JourneyThis verse is part of a larger account detailing the stages of the Israelites' journey from Egypt to the Promised Land, highlighting their obedience to God's guidance through the wilderness. Teaching Points God's Guidance in TransitionThe Israelites' journey from Iim to Dibon-gad reminds us of God's guidance during times of transition. Just as He led the Israelites, He leads us through life's changes. Faithfulness in the WildernessThe Israelites' journey through the wilderness is a testament to God's faithfulness. Even in desolate places, God provides and directs His people. Significance of Place NamesUnderstanding the meaning of place names like Iim and Dibon-gad can enrich our study of Scripture, revealing deeper insights into the historical and spiritual context. Community and IdentityThe mention of Dibon-gad highlights the importance of community and tribal identity among the Israelites. In our lives, belonging to a faith community strengthens our spiritual journey. Obedience to God's PlanThe Israelites' movement from one place to another was in obedience to God's command. Our willingness to follow God's plan, even when the path is unclear, is crucial to our spiritual growth. Bible Study Questions 1. What does the journey from Iim to Dibon-gad teach us about trusting God during transitions in our own lives? 2. How can understanding the historical and geographical context of the Israelites' journey enhance our reading of the Old Testament? 3. In what ways does the faithfulness of God to the Israelites in the wilderness encourage us in our personal wilderness experiences? 4. How does belonging to a faith community, like the tribe of Gad, impact our spiritual journey today? 5. What steps can we take to ensure we are obedient to God's guidance, even when the path seems uncertain or challenging? Connections to Other Scriptures Exodus 12-14The initial departure of the Israelites from Egypt, setting the stage for their wilderness journey. Deuteronomy 2:24-37Provides additional context on the Israelites' journey through the lands of Moab and their interactions with surrounding nations. Joshua 13:8-13Discusses the inheritance of the tribe of Gad, connecting to the mention of Dibon-gad as part of their territory. 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, Dibon, Dibongad, Dibon-gad, Encamp, Encamped, Gad, Iim, Ijim, Iyim, I'yim, Journey, Journeyed, 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 33:45 NIVNumbers 33:45 NLTNumbers 33:45 ESVNumbers 33:45 NASBNumbers 33:45 KJV
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