They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there. They set out from MarahMarah is a location mentioned earlier in the Exodus narrative, specifically in Exodus 15:23-25. It is known for its bitter waters, which the Israelites could not drink until God instructed Moses to throw a piece of wood into the water, making it sweet. This event symbolizes God's provision and the testing of faith. The journey from Marah signifies moving from a place of bitterness and testing to a place of rest and abundance. and came to Elim
Elim is described as an oasis in the desert, providing a stark contrast to Marah. It represents a place of rest and refreshment for the Israelites during their wilderness journey. The name "Elim" itself suggests a place of strong trees or mighty ones, indicating a fertile and hospitable environment. This stop is significant as it shows God's provision and care for His people, offering them respite in their journey. where there were twelve springs
The twelve springs at Elim can be seen as symbolic of the twelve tribes of Israel, each having its source of sustenance and refreshment. This detail emphasizes God's provision for each tribe individually, ensuring that all His people are cared for. The number twelve often represents completeness and divine order in the Bible, reinforcing the idea of God's perfect provision. and seventy palm trees
The seventy palm trees may symbolize the seventy elders of Israel mentioned in Exodus 24:1 and Numbers 11:16. This number can also represent the nations of the world, as seen in Genesis 10, which lists seventy nations descending from Noah. The presence of the palm trees suggests a place of shade and rest, further highlighting the abundance and comfort provided by God. and they camped there
Camping at Elim indicates a temporary but significant pause in the Israelites' journey. It is a time for rest, reflection, and preparation for the next stage of their journey to the Promised Land. This period of rest can be seen as a type of the spiritual rest found in Christ, who offers refreshment and renewal to those who follow Him. The Israelites' stay at Elim serves as a reminder of God's faithfulness and the importance of trusting in His provision. Persons / Places / Events 1. MarahA location where the Israelites encountered bitter water, which God made sweet, symbolizing His provision and care. 2. ElimA place of rest and abundance with twelve springs and seventy palm trees, representing God's provision and blessing. 3. IsraelitesThe people of God, journeying from Egypt to the Promised Land, experiencing God's guidance and provision. 4. MosesThe leader of the Israelites, guiding them through the wilderness under God's direction. 5. God's ProvisionThe overarching theme of God's care and provision for His people during their journey. Teaching Points God's Provision in the WildernessJust as God provided for the Israelites in the wilderness, He provides for us in our times of need. Trust in His provision even when circumstances seem dire. Rest and Refreshment in GodElim represents a place of rest and refreshment. In our spiritual journey, we must seek times of rest in God's presence to be renewed and strengthened. Symbolism of NumbersThe twelve springs and seventy palm trees can symbolize completeness and abundance. Reflect on how God provides abundantly in our lives. Journey of FaithThe journey from Marah to Elim is part of the larger journey to the Promised Land. Our spiritual journey involves moving from places of bitterness to places of blessing through faith and obedience. Community and SupportThe presence of the community of Israelites at Elim reminds us of the importance of fellowship and support in our spiritual journey. Bible Study Questions 1. How does the transition from Marah to Elim reflect God's faithfulness in your own life? 2. In what ways can you seek spiritual rest and refreshment in your current circumstances? 3. How do the numbers twelve and seventy in this passage relate to other instances in the Bible, and what do they signify about God's provision? 4. What lessons can we learn from the Israelites' journey that apply to our own spiritual walk today? 5. How can you be a source of support and encouragement to others in your faith community, similar to the communal experience at Elim? Connections to Other Scriptures Exodus 15:22-27This passage provides the background to the events at Marah and Elim, highlighting God's miraculous provision of sweet water and the subsequent arrival at Elim. Psalm 23:2The imagery of God leading His people to places of rest and refreshment parallels the experience at Elim. John 4:14Jesus speaks of the living water He provides, which can be seen as a spiritual fulfillment of the physical provision at Elim. 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 Camped, Elim, Encamp, Encamped, Fountains, Journey, Journeyed, Marah, Palm, Palm-trees, Pitched, Removed, Seventy, Springs, Ten, Tents, Threescore, Traveled, Trees, Twelve, Waters, Water-springsDictionary of Bible Themes Numbers 33:9 4528 trees 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 33:9 NIVNumbers 33:9 NLTNumbers 33:9 ESVNumbers 33:9 NASBNumbers 33:9 KJV
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