Numbers 33:45
They set out from Iyim and camped at Dibon-gad.
They set out from Iyim
Iyim, also known as Iye-abarim, is a location mentioned in the wilderness journey of the Israelites. It is situated on the eastern side of the Jordan River, in the region of Moab. The name "Iyim" means "ruins," which may indicate a place that was once inhabited but had fallen into disrepair by the time of the Israelites' journey. This movement signifies the Israelites' continued progress toward the Promised Land, highlighting their reliance on God's guidance through the wilderness. The journey from Iyim is part of the larger narrative of the Exodus, where God leads His people from slavery in Egypt to freedom and covenant relationship in Canaan.

and camped at Dibon-gad
Dibon-gad is a location east of the Jordan River, named after the tribe of Gad, which would later settle in this region. The name "Dibon" means "pining" or "wasting," and it was a significant city in Moabite territory. The addition of "Gad" indicates the association with the tribe of Gad, one of the twelve tribes of Israel. This encampment reflects the Israelites' strategic movements as they prepare to enter the Promised Land. The area is historically significant, as it later becomes part of the territory allotted to the tribe of Gad. This movement also underscores the fulfillment of God's promises to the patriarchs, as the Israelites are on the brink of receiving their inheritance. The mention of Dibon-gad connects to the broader biblical narrative of God's faithfulness and the establishment of Israel in the land He promised to Abraham, Isaac, and Jacob.

Persons / Places / Events
1. Iim
A location in the wilderness journey of the Israelites. The name "Iim" means "ruins" in Hebrew, indicating a place that may have been desolate or abandoned.

2. Dibon-gad
A campsite for the Israelites during their wilderness wanderings. The name combines "Dibon," a city in Moab, with "Gad," one of the tribes of Israel, suggesting a temporary settlement or association with the tribe of Gad.

3. Israelites' Journey
This verse is part of a larger account detailing the stages of the Israelites' journey from Egypt to the Promised Land, highlighting their obedience to God's guidance through the wilderness.
Teaching Points
God's Guidance in Transition
The Israelites' journey from Iim to Dibon-gad reminds us of God's guidance during times of transition. Just as He led the Israelites, He leads us through life's changes.

Faithfulness in the Wilderness
The Israelites' journey through the wilderness is a testament to God's faithfulness. Even in desolate places, God provides and directs His people.

Significance of Place Names
Understanding the meaning of place names like Iim and Dibon-gad can enrich our study of Scripture, revealing deeper insights into the historical and spiritual context.

Community and Identity
The mention of Dibon-gad highlights the importance of community and tribal identity among the Israelites. In our lives, belonging to a faith community strengthens our spiritual journey.

Obedience to God's Plan
The Israelites' movement from one place to another was in obedience to God's command. Our willingness to follow God's plan, even when the path is unclear, is crucial to our spiritual growth.
Bible Study Questions
1. What does the journey from Iim to Dibon-gad teach us about trusting God during transitions in our own lives?

2. How can understanding the historical and geographical context of the Israelites' journey enhance our reading of the Old Testament?

3. In what ways does the faithfulness of God to the Israelites in the wilderness encourage us in our personal wilderness experiences?

4. How does belonging to a faith community, like the tribe of Gad, impact our spiritual journey today?

5. What steps can we take to ensure we are obedient to God's guidance, even when the path seems uncertain or challenging?
Connections to Other Scriptures
Exodus 12-14
The initial departure of the Israelites from Egypt, setting the stage for their wilderness journey.

Deuteronomy 2:24-37
Provides additional context on the Israelites' journey through the lands of Moab and their interactions with surrounding nations.

Joshua 13:8-13
Discusses the inheritance of the tribe of Gad, connecting to the mention of Dibon-gad as part of their territory.
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, Dibon, Dibongad, Dibon-gad, Encamp, Encamped, Gad, Iim, Ijim, Iyim, I'yim, Journey, Journeyed, Pitched, 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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