They set out from Oboth and camped at Iye-abarim on the border of Moab. They set out from ObothThe Israelites' journey from Oboth marks another stage in their wilderness wanderings. Oboth is mentioned as a station in the wilderness, and its exact location is uncertain, though it is believed to be in the region east of the Dead Sea. This movement signifies the continued fulfillment of God's promise to lead His people to the Promised Land. The journey from Oboth reflects the transient nature of the Israelites' travels, emphasizing their reliance on God's guidance and provision. and camped at Iye-abarim
Iye-abarim, meaning "ruins of Abarim," is located on the eastern side of the Jordan River. The name suggests a place of desolation or ruins, which may indicate a historical or archaeological significance. This location is part of the Abarim mountain range, which holds importance in Israel's journey as it is near where Moses would later view the Promised Land before his death. The encampment at Iye-abarim represents a step closer to the fulfillment of God's covenant with Abraham, Isaac, and Jacob. on the border of Moab
The mention of Moab situates the Israelites geographically and culturally. Moab was a neighboring nation descended from Lot, Abraham's nephew. The relationship between Israel and Moab was complex, involving both conflict and kinship. This border location highlights the Israelites' proximity to the Promised Land and foreshadows future interactions with the Moabites, including the story of Balaam and the eventual conquest of Canaan. The border of Moab also serves as a reminder of God's sovereignty over nations and His ability to fulfill His promises despite external challenges. Persons / Places / Events 1. ObothA location where the Israelites camped during their wilderness journey. It represents a stage in their long journey to the Promised Land. 2. Iye-abarimThis is the next encampment after Oboth, located on the border of Moab. The name can be translated as "Ruins of Abarim," indicating a place of transition and preparation for entering the Promised Land. 3. MoabA region east of the Dead Sea, often associated with the descendants of Lot. It serves as a geographical and spiritual boundary for the Israelites as they approach the land God promised them. Teaching Points Journey of FaithThe Israelites' journey from Oboth to Iye-abarim symbolizes the stages of faith and obedience in a believer's life. Each encampment represents a step closer to God's promises. Boundaries and TransitionsJust as the Israelites camped on the border of Moab, believers often find themselves at spiritual boundaries, preparing for new phases in their walk with God. These moments require trust and readiness to move forward. God's GuidanceThe detailed record of the Israelites' journey underscores God's guidance and faithfulness. Believers can trust that God is leading them, even when the path seems uncertain. Historical Context and Spiritual LessonsUnderstanding the historical context of Moab and its relationship with Israel can deepen our appreciation for God's redemptive plan and His sovereignty over nations and history. Bible Study Questions 1. What does the journey from Oboth to Iye-abarim teach us about the importance of each step in our spiritual journey? 2. How can understanding the historical context of Moab enhance our understanding of God's instructions to the Israelites? 3. In what ways can we identify and prepare for spiritual boundaries or transitions in our own lives? 4. How does the Israelites' journey through the wilderness reflect God's faithfulness and guidance in our personal lives? 5. What lessons can we learn from the Israelites' obedience in following God's direction, and how can we apply these lessons to our daily walk with Christ? Connections to Other Scriptures Deuteronomy 2This chapter provides additional context about the Israelites' journey through Moab and God's instructions regarding their interactions with the Moabites. Numbers 21Earlier in Numbers, the Israelites' journey through the wilderness, including their encounters with various nations, is detailed, providing a broader context for their encampments. Genesis 19The origin of the Moabites is found here, offering insight into the historical and familial connections between Israel and Moab. 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, Border, Camped, Departed, Edge, Encamp, Encamped, Ijeabarim, Ije-abarim, Ijim-abarim, Iye, Iye-abarim, I'ye-ab'arim, Journey, Journeyed, Moab, Oboth, Pitched, Removed, Tents, Territory, TraveledDictionary of Bible Themes Numbers 33:44 5235 boundary 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 33:44 NIVNumbers 33:44 NLTNumbers 33:44 ESVNumbers 33:44 NASBNumbers 33:44 KJV
Numbers 33:44 Commentaries
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