From Kadesh, Moses sent messengers to tell the king of Edom, "This is what your brother Israel says: You know all the hardship that has befallen us, From KadeshKadesh was a significant location for the Israelites during their wilderness wanderings. It was a place of both trial and divine encounter. The Hebrew root for Kadesh means "holy" or "sacred," indicating its importance as a site of divine presence and judgment. Historically, Kadesh is associated with the wilderness of Zin, a region that served as a base for the Israelites. This setting underscores the gravity of the message Moses is about to send, as it is from a place of both spiritual significance and past rebellion. Moses sent messengers
Moses, as the leader and prophet of Israel, often acted as the intermediary between God and the people, as well as between Israel and other nations. The act of sending messengers reflects a diplomatic approach, seeking peaceful passage rather than confrontation. This action is consistent with Moses' character as a humble servant of God, who seeks to fulfill God's promises through obedience and faithfulness. The use of messengers also highlights the importance of communication and negotiation in resolving potential conflicts. to tell the king of Edom
Edom, descended from Esau, Jacob's brother, had a complex relationship with Israel. The Edomites were considered kin, yet their interactions were often marked by tension and hostility. The king of Edom represents the leadership of a nation that, while related by blood, often stood in opposition to Israel. This historical context sets the stage for the request Moses is about to make, emphasizing the familial ties that should ideally lead to cooperation and mutual respect. This is what your brother Israel says
The phrase "your brother Israel" is a poignant reminder of the shared ancestry between Israel and Edom. By invoking the brotherhood, Moses appeals to a sense of kinship and shared history. This appeal is rooted in the covenantal promises made to Abraham, Isaac, and Jacob, which included both nations. The use of "brother" is a strategic and heartfelt attempt to foster goodwill and remind Edom of their common heritage and the divine promises that bind them. You know all the hardship that has befallen us
This statement acknowledges the well-known struggles of the Israelites, from slavery in Egypt to their trials in the wilderness. The Hebrew word for "hardship" conveys a sense of affliction and distress, capturing the essence of Israel's journey. By stating that Edom is aware of these hardships, Moses appeals to their empathy and understanding. This acknowledgment serves as a prelude to the request for passage, highlighting the Israelites' reliance on God's guidance and the hope for compassion from their kin. Persons / Places / Events 1. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. 2. MessengersIndividuals sent by Moses to communicate with the king of Edom. 3. King of EdomThe ruler of Edom, a nation descended from Esau, Jacob's brother. 4. IsraelRefers to the nation of Israel, the descendants of Jacob, who are journeying to the Promised Land. 5. KadeshA significant location in the wilderness where the Israelites camped and from where Moses sent the message. Teaching Points Understanding Family TiesThe message from Moses to the king of Edom begins with a reminder of their shared ancestry. This highlights the importance of recognizing and respecting familial bonds, even when relationships are strained. Seeking Peaceful ResolutionMoses' approach to Edom demonstrates a desire for peaceful negotiation rather than conflict. As believers, we are called to pursue peace and reconciliation in our relationships ( Romans 12:18). Acknowledging HardshipMoses openly acknowledges the hardships faced by Israel. This teaches us the value of honesty and transparency in communication, especially when seeking assistance or understanding from others. Respecting God's SovereigntyThe Israelites' journey and their interactions with other nations were under God's sovereign plan. Trusting in God's guidance and timing is crucial in our own life's journey. Historical Context MattersUnderstanding the historical and familial context of biblical events enriches our comprehension of the Scriptures and their application to our lives. Bible Study Questions 1. How does the shared ancestry between Israel and Edom influence their interactions, and what can we learn about handling family conflicts from this passage? 2. In what ways does Moses' approach to the king of Edom reflect principles of peaceful conflict resolution found in the New Testament? 3. How can acknowledging our hardships, as Moses did, be beneficial in our relationships and communication with others? 4. What does this passage teach us about trusting in God's sovereignty and timing, especially when facing obstacles or opposition? 5. How does understanding the historical context of Israel and Edom's relationship enhance our interpretation of this passage and its application to our lives today? Connections to Other Scriptures Genesis 25:23This verse speaks of the prophecy given to Rebekah about her twins, Jacob and Esau, who would become two nations. This background is crucial for understanding the relationship between Israel and Edom. Deuteronomy 2:4-5God instructs the Israelites not to provoke Edom because He has given Mount Seir to Esau's descendants. This highlights the historical and familial ties between the two nations. Obadiah 1:10-12This passage speaks of Edom's violence against Israel, providing context for the strained relationship between the two nations. People Aaron, Egyptians, Eleazar, Israelites, Miriam, MosesPlaces Edom, Egypt, Kadesh-barnea, King's Highway, Meribah, Mount Hor, ZinTopics Adversity, Befallen, Brother, Edom, Hardship, Hardships, Hast, Kadesh, Messengers, Saying, Says, Thus, Travail, TroubleDictionary of Bible Themes Numbers 20:14 5408 messenger
5661 brothers Library August 17. "Speak Ye unto the Rock" (Num. xx. 8).
"Speak ye unto the Rock" (Num. xx. 8). The Holy Ghost is very sensitive, as love always is. You can conquer a wild beast by blows and chains, but you cannot conquer a woman's heart that way, or win the love of a sensitive nature; that must be wooed by the delicate touches of trust and affection. So the Holy Ghost has to be taken by a faith as delicate and sensitive as the gentle heart with whom it is coming in touch. One thought of unbelief, one expression of impatient distrust or fear, will instantly …
Rev. A. B. Simpson—Days of Heaven Upon Earth The Waters of Meribah
'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4. And why have ye brought up the congregation of the Lord into this wilderness, …
Alexander Maclaren—Expositions of Holy Scripture 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 Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. …
J. W. McGarvey—The Four-Fold Gospel Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time …
Alfred Edersheim—Sketches of Jewish Social Life Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the …
J. W. McGarvey—The Four-Fold Gospel The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6 Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It 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 20:14 NIVNumbers 20:14 NLTNumbers 20:14 ESVNumbers 20:14 NASBNumbers 20:14 KJV
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