◄ Numbers 33:46 ►
They set out from Dibon-gad and camped at Almon-diblathaim.
Study Bible
They set out from Dibon-gad
Dibon-gad is a location mentioned in the wilderness journey of the Israelites. It is likely named after the tribe of Gad, one of the tribes of Israel that settled in the Transjordan region. This area is east of the Jordan River, which was allotted to the tribes of Reuben, Gad, and the half-tribe of Manasseh. The movement from Dibon-gad signifies the Israelites' continued journey towards the Promised Land, highlighting their obedience to God's command to move forward despite the challenges of the wilderness. This journey reflects the Christian life as a pilgrimage, moving from the old life of bondage to the new life in Christ.

and camped at Almon-diblathaim.
Almon-diblathaim is another station in the Israelites' wilderness journey. The name may suggest a place associated with fig cakes, as "diblath" can be related to "diblathah," meaning "fig cakes." This location is part of the Moabite territory, indicating the Israelites' proximity to the Promised Land. The camping at Almon-diblathaim represents a temporary resting place, reminding believers of the transient nature of earthly life and the ultimate rest found in God. The journey from Dibon-gad to Almon-diblathaim can be seen as a type of the Christian journey, where each step is guided by God's providence, leading to the fulfillment of His promises.

Persons / Places / Events
1. Dibon-gad
A location where the Israelites camped during their wilderness journey. It is named after the tribe of Gad, one of the twelve tribes of Israel.

2. Almon-diblathaim
Another campsite for the Israelites. The name suggests a place of fig cakes, indicating perhaps a region known for its produce or a specific characteristic of the area.

3. The Israelites
The people of God, led by Moses, journeying from Egypt to the Promised Land. This verse is part of a larger recounting of their travels.

4. The Wilderness Journey
The broader context of this verse is the Israelites' 40-year journey through the wilderness, a time of testing, learning, and reliance on God.

5. Moses
The leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness.
Teaching Points
The Journey of Faith
The Israelites' journey from Dibon-gad to Almon-diblathaim is a reminder that our spiritual journey involves moving from one stage to another, often through challenging terrains.

Trust in God's Provision
Just as God provided for the Israelites in the wilderness, we are called to trust in His provision and guidance in our lives, even when the path is uncertain.

Learning from the Past
The detailed record of the Israelites' journey serves as a historical lesson for us to learn from their successes and failures in faith.

The Importance of Obedience
The Israelites' journey underscores the importance of obedience to God's commands, as disobedience led to prolonged wandering.

Community and Leadership
The journey highlights the role of community and leadership in faith, as Moses led the people according to God's direction.
Bible Study Questions
1. What can we learn from the Israelites' journey from Dibon-gad to Almon-diblathaim about trusting God in our own life transitions?

2. How does the Israelites' experience in the wilderness reflect our spiritual journey today, and what lessons can we apply?

3. In what ways does the record of the Israelites' journey encourage us to reflect on our own spiritual progress and growth?

4. How can we ensure that we are obedient to God's guidance in our lives, avoiding the pitfalls of disobedience seen in the Israelites' journey?

5. What role does community play in our spiritual journey, and how can we support one another as the Israelites did under Moses' leadership?
Connections to Other Scriptures
Exodus 12-14
The beginning of the Israelites' journey, highlighting their departure from Egypt and the crossing of the Red Sea.

Deuteronomy 8:2
Reflects on the purpose of the wilderness journey, emphasizing testing and humility.

Hebrews 3:7-19
Warns against hardening hearts as the Israelites did in the wilderness, using their journey as a lesson for faith and obedience.
Sermons
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
Almon, Almondiblathaim, Almon-diblathaim, Al'mon-diblatha'im, Camped, Diblathaim, Dibon, Dibongad, Dibon-gad, Encamp, Encamped, Gad, 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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