They set out from Dibon-gad and camped at Almon-diblathaim. They set outThis phrase indicates the Israelites' continued journey through the wilderness. The Hebrew root for "set out" is "nasa," which means to pull up, especially in the context of pulling up tent pegs to move. This action symbolizes obedience and readiness to follow God's guidance, reflecting the transient nature of life and the call to trust in God's provision and direction. from Dibon-gad
Dibon-gad is a location east of the Jordan River, named after the tribe of Gad, which settled in this region. The name "Dibon" means "pining" or "wasting," and "Gad" means "fortune" or "troop." This place represents a stage in the journey where the Israelites experienced both challenges and divine provision. Historically, Dibon was a significant city in Moab, and its mention here underscores the Israelites' movement through territories that were once foreign and hostile. and camped
The act of camping signifies a temporary halt in their journey, a time for rest and reflection. The Hebrew word "chanah" means to pitch a tent or encamp. This reflects the Israelites' reliance on God's timing and provision, as they paused to gather strength and prepare for the next phase of their journey. It is a reminder of the importance of rest and spiritual renewal in the midst of life's journey. at Almon-diblathaim
Almon-diblathaim is another location in the Moabite territory. The name "Almon" means "hidden" or "concealed," and "Diblathaim" is derived from "diblath," meaning "fig cakes." This place name suggests a hidden provision or sustenance, symbolizing God's unseen hand providing for His people. Archaeologically, this area is associated with the plains of Moab, a region that was both a place of testing and blessing for the Israelites. The mention of figs, a staple in the ancient Near Eastern diet, highlights God's provision of basic needs even in the wilderness. Persons / Places / Events 1. Dibon-gadA location where the Israelites camped during their wilderness journey. It is named after the tribe of Gad, one of the twelve tribes of Israel. 2. Almon-diblathaimAnother campsite for the Israelites. The name suggests a place of fig cakes, indicating perhaps a region known for its produce or a specific characteristic of the area. 3. The IsraelitesThe people of God, led by Moses, journeying from Egypt to the Promised Land. This verse is part of a larger recounting of their travels. 4. The Wilderness JourneyThe broader context of this verse is the Israelites' 40-year journey through the wilderness, a time of testing, learning, and reliance on God. 5. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. Teaching Points The Journey of FaithThe Israelites' journey from Dibon-gad to Almon-diblathaim is a reminder that our spiritual journey involves moving from one stage to another, often through challenging terrains. Trust in God's ProvisionJust as God provided for the Israelites in the wilderness, we are called to trust in His provision and guidance in our lives, even when the path is uncertain. Learning from the PastThe detailed record of the Israelites' journey serves as a historical lesson for us to learn from their successes and failures in faith. The Importance of ObedienceThe Israelites' journey underscores the importance of obedience to God's commands, as disobedience led to prolonged wandering. Community and LeadershipThe journey highlights the role of community and leadership in faith, as Moses led the people according to God's direction. Bible Study Questions 1. What can we learn from the Israelites' journey from Dibon-gad to Almon-diblathaim about trusting God in our own life transitions? 2. How does the Israelites' experience in the wilderness reflect our spiritual journey today, and what lessons can we apply? 3. In what ways does the record of the Israelites' journey encourage us to reflect on our own spiritual progress and growth? 4. How can we ensure that we are obedient to God's guidance in our lives, avoiding the pitfalls of disobedience seen in the Israelites' journey? 5. What role does community play in our spiritual journey, and how can we support one another as the Israelites did under Moses' leadership? Connections to Other Scriptures Exodus 12-14The beginning of the Israelites' journey, highlighting their departure from Egypt and the crossing of the Red Sea. Deuteronomy 8:2Reflects on the purpose of the wilderness journey, emphasizing testing and humility. Hebrews 3:7-19Warns against hardening hearts as the Israelites did in the wilderness, using their journey as a lesson for faith and obedience. 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 Almon, Almondiblathaim, Almon-diblathaim, Al'mon-diblatha'im, Camped, Diblathaim, Dibon, Dibongad, Dibon-gad, Encamp, Encamped, Gad, 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 33:46 NIVNumbers 33:46 NLTNumbers 33:46 ESVNumbers 33:46 NASBNumbers 33:46 KJV
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