They set out from Almon-diblathaim and camped in the mountains of Abarim facing Nebo. 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 the tent pegs, signifying the transient nature of their journey. This movement reflects the obedience and trust in God's guidance, as they followed the cloud by day and the fire by night. It serves as a reminder of the Christian journey, where believers are called to follow God's leading, often into the unknown, trusting in His provision and timing. from Almon-diblathaim
Almon-diblathaim is a location mentioned in the wilderness journey of the Israelites. The name itself can be broken down into "Almon," meaning "hidden" or "concealed," and "diblathaim," which may relate to "fig cakes" or "pomegranates." This place, though not extensively detailed in archaeological records, symbolizes a stage in the journey where God's provision and sustenance were hidden yet present. It reminds believers that even in obscure or challenging times, God's provision is assured, though it may not always be visible. and camped
The act of camping signifies a temporary rest and a pause in the journey. The Hebrew word "chanah" implies pitching a tent, setting up a temporary dwelling. This reflects the transient nature of life and the importance of finding rest in God amidst life's journey. For Christians, it is a call to find spiritual rest and renewal in God's presence, even as they continue their pilgrimage on earth. in the mountains of Abarim
The mountains of Abarim are a range east of the Jordan River, offering a vantage point over the Promised Land. "Abarim" means "regions beyond" or "those who cross over," symbolizing transition and anticipation. This location is significant as it represents the threshold of the fulfillment of God's promise to the Israelites. For believers, it is a metaphor for the hope and anticipation of entering into God's promises, encouraging them to persevere in faith as they await the fulfillment of God's promises in their lives. facing Nebo
Mount Nebo is a significant biblical site where Moses viewed the Promised Land before his death. "Nebo" is associated with prophecy and vision. This phrase highlights the culmination of Moses' journey and the faithfulness of God in bringing His people to the brink of their inheritance. It serves as an inspiration for Christians to maintain a vision of God's promises, understanding that while they may not see the full realization in their lifetime, God's faithfulness endures. It encourages believers to live with an eternal perspective, trusting in God's ultimate plan and purpose. Persons / Places / Events 1. Almon-diblathaimA location in the wilderness journey of the Israelites. The name suggests a place associated with fig cakes, indicating a possible area of sustenance or provision. 2. Mountains of AbarimA mountain range east of the Jordan River, significant as a place where Moses viewed the Promised Land before his death. It represents a place of transition and vision. 3. NeboA specific peak within the Abarim range. It is notably the place where Moses was granted a view of Canaan and where he died. It symbolizes the culmination of Moses' leadership and the threshold of the Israelites' entry into the Promised Land. Teaching Points Faithfulness in TransitionThe journey to the mountains of Abarim and Mount Nebo highlights God's faithfulness in guiding His people through transitions. As believers, we can trust God during times of change, knowing He has a plan and purpose. Vision and PromiseJust as Moses was granted a vision of the Promised Land, we are encouraged to seek God's vision for our lives. This involves trusting His promises and being patient for their fulfillment. Leadership and LegacyMoses' journey to Nebo marks the end of his leadership. It reminds us of the importance of leaving a godly legacy and preparing others to continue the work God has started through us. Obedience and TrustThe Israelites' journey required obedience and trust in God's guidance. In our lives, we are called to follow God's direction, even when the path is uncertain. Bible Study Questions 1. What does the journey from Almon-diblathaim to the mountains of Abarim teach us about trusting God during transitions in our lives? 2. How can the account of Moses viewing the Promised Land from Mount Nebo inspire us to seek God's vision for our future? 3. In what ways can we ensure that we are leaving a godly legacy for those who come after us, as Moses did for the Israelites? 4. How does the Israelites' obedience in their journey through the wilderness challenge us to trust and obey God in our own life's journey? 5. Reflect on a time when you experienced a significant transition. How did your faith in God's promises help you navigate that period? How can you apply this experience to future transitions? Connections to Other Scriptures Deuteronomy 32:49-50This passage describes God instructing Moses to go up to Mount Nebo to view the Promised Land, connecting the location to Moses' final moments and God's faithfulness in showing him the land promised to the patriarchs. Deuteronomy 34:1-5These verses recount Moses' ascent to Mount Nebo and his death there, emphasizing the fulfillment of God's promise and the transition of leadership to Joshua. Numbers 21:11-20This earlier passage in Numbers details the Israelites' journey through the wilderness, including their encampments, providing context for their movement towards the Promised Land. 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 Abarim, Ab'arim, Almon, Almondiblathaim, Almon-diblathaim, Al'mon-diblatha'im, Camped, Diblathaim, Encamp, Encamped, Front, Journey, Journeyed, Mountains, Nebo, Pitched, Removed, Tents, TraveledDictionary of Bible Themes Numbers 33:3-48 7222 exodus, events of Numbers 33:47-48 4254 mountains 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 33:47 NIVNumbers 33:47 NLTNumbers 33:47 ESVNumbers 33:47 NASBNumbers 33:47 KJV
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