Numbers 33:43
They set out from Punon and camped at Oboth.
They set out from Punon
Punon is believed to be located in the region of Edom, southeast of the Dead Sea. It was known for its copper mines, which were significant in ancient times. The Israelites' journey through this area reflects their movement through territories that were often hostile or challenging. The mention of Punon highlights the Israelites' reliance on God's guidance through difficult terrains. This journey is part of the larger narrative of the Israelites' 40-year wilderness wandering, which serves as a period of testing and preparation before entering the Promised Land. The movement from Punon signifies a step closer to the fulfillment of God's promise to Abraham regarding the land of Canaan.

and camped at Oboth
Oboth is another location on the Israelites' journey, situated in the territory of Moab. The name Oboth may be related to the Hebrew word for "waterskins," suggesting a place where water was available, which would have been crucial for the Israelites. This stop is part of the final stages of their journey before entering the Promised Land. The camping at Oboth signifies a temporary rest and provision from God, emphasizing His continual care and sustenance for His people. This journey can be seen as a type of the Christian life, where believers are on a pilgrimage towards their heavenly home, relying on God's provision and guidance. The movement from one camp to another also reflects the transient nature of life and the importance of faith and obedience in the journey towards God's promises.

Persons / Places / Events
1. Punon
A location mentioned in the Israelites' wilderness journey. It is believed to be a mining area, possibly associated with copper mining, reflecting the Israelites' passage through regions of economic activity.

2. Oboth
Another campsite during the Israelites' journey. The name "Oboth" is thought to be related to the Hebrew word for "waterskins" or "spirits," indicating a place where resources or spiritual encounters might have been significant.

3. The Israelites' Journey
This verse is part of a larger account detailing the stages of the Israelites' journey from Egypt to the Promised Land, emphasizing God's guidance and provision throughout their travels.
Teaching Points
God's Guidance in Our Journeys
Just as God led the Israelites through each stage of their journey, He guides us through the various stages of our lives. We can trust His direction even when the path seems uncertain.

Provision in the Wilderness
The Israelites' journey through places like Punon and Oboth reminds us that God provides for our needs, even in seemingly barren or challenging circumstances.

Spiritual Growth Through Trials
The wilderness journey was a time of testing and growth for the Israelites. Similarly, our trials can be opportunities for spiritual development and deeper reliance on God.

Remembering God's Faithfulness
The detailed record of the Israelites' journey serves as a reminder of God's faithfulness. We are encouraged to remember and recount God's past faithfulness in our own lives.
Bible Study Questions
1. What can we learn from the Israelites' journey through places like Punon and Oboth about trusting God in our own life's journey?

2. How does the concept of God providing for the Israelites in the wilderness challenge or encourage you in your current circumstances?

3. In what ways can we see our personal trials as opportunities for spiritual growth, similar to the Israelites' experiences in the wilderness?

4. How can we actively remember and recount God's faithfulness in our lives, as seen in the detailed record of the Israelites' journey?

5. What other biblical accounts or passages come to mind that illustrate God's guidance and provision during difficult times? How do they relate to your life today?
Connections to Other Scriptures
Exodus 15:22-27
This passage describes the Israelites' journey through the wilderness and God's provision of water at Marah and Elim, highlighting His continual care and guidance.

Deuteronomy 8:2-4
Reflects on the purpose of the wilderness journey, emphasizing the testing and humbling of the Israelites to teach them reliance on God.

Psalm 78:52-53
Describes God's leadership and protection of the Israelites during their journey, reinforcing the theme of divine guidance.
The Journeyings of the IsraelitesD. Young Numbers 33:1-49
People
Aaron, Abel, Arad, Egyptians, Gad, Geber, Israelites, Moses, Perez, Tahath, Terah, Zephon
Places
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, Zin
Topics
Camped, Departed, Encamp, Encamped, Journey, Journeyed, Oboth, Pitched, Punon, Removed, Tents, Traveled
Dictionary 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 Hebraica

Arbel. 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

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