Then the LORD said to Moses, The LORDThis phrase refers to Yahweh, the covenantal name of God revealed to Moses at the burning bush ( Exodus 3:14). In Hebrew, it is "YHWH," often vocalized as "Yahweh." This name emphasizes God's eternal existence, sovereignty, and faithfulness to His promises. In the context of Numbers, it underscores God's authority and His role as the divine leader of Israel, guiding them into the Promised Land. said to Moses
Moses, whose name in Hebrew is "Moshe," is the central human figure in the Pentateuch. He is God's chosen leader to bring the Israelites out of Egypt and through the wilderness. The phrase indicates a direct communication from God to Moses, highlighting Moses' unique role as a prophet and mediator between God and the people. This divine communication underscores the importance of the instructions that follow, as they are not merely human decisions but divinely ordained commands. Command
The Hebrew word for "command" is "tsavah," which implies a directive given with authority. In the biblical context, it often refers to God's instructions that are to be obeyed without question. This word emphasizes the seriousness and non-negotiable nature of what God is about to instruct Moses, reflecting the covenantal relationship where God commands and His people are expected to obey. the Israelites
The term "Israelites" refers to the descendants of Jacob, also known as Israel. In Hebrew, it is "B'nei Yisrael," meaning "children of Israel." This phrase identifies the people as God's chosen nation, set apart for His purposes. It reminds readers of the covenant promises made to Abraham, Isaac, and Jacob, and the fulfillment of these promises as the Israelites prepare to enter the land God has promised them. and say to them
This phrase indicates that Moses is to relay God's message to the people. It underscores the role of Moses as a prophet and leader, responsible for communicating God's will. The phrase also highlights the communal aspect of God's instructions, meant for the entire nation, emphasizing unity and collective responsibility in following God's commands. When you enter
This phrase anticipates the future action of the Israelites entering the Promised Land. It is a statement of faith and assurance, as God speaks of their entry as a certainty. This reflects God's faithfulness to His promises and His sovereign control over history, encouraging the Israelites to trust in His plan and timing. the land of Canaan
Canaan refers to the territory that God promised to Abraham and his descendants. Historically and archaeologically, Canaan was a region inhabited by various peoples and city-states. The mention of Canaan as the destination highlights the fulfillment of God's promises and the transition from a nomadic existence to a settled life in a land flowing with milk and honey, as described in earlier scriptures. Persons / Places / Events 1. The LORD (Yahweh)The covenant-keeping God of Israel, who speaks directly to Moses, guiding the Israelites in their journey and establishing their inheritance. 2. MosesThe leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness. He serves as the mediator between God and the Israelites. 3. The IsraelitesThe chosen people of God, who are on the brink of entering the Promised Land after their exodus from Egypt and years of wandering in the wilderness. 4. The Promised LandThe land of Canaan, which God promised to Abraham and his descendants. This chapter begins the delineation of its boundaries. 5. The Wilderness JourneyThe context of this passage is the end of the Israelites' 40-year journey through the wilderness, a time of testing and preparation for entering the Promised Land. Teaching Points God's FaithfulnessGod is faithful to His promises. The instruction to Moses about the land boundaries is a reminder of God's covenant with Abraham and His unwavering commitment to fulfill His word. Leadership and ObedienceMoses' role as a leader highlights the importance of obedience to God's instructions. Leaders are called to listen to God and guide others according to His will. Preparation for InheritanceThe delineation of the land boundaries signifies preparation for receiving God's promises. Believers are encouraged to prepare their hearts and lives to receive what God has promised. Divine GuidanceJust as God guided Moses, He continues to guide His people today. Believers are encouraged to seek God's direction in their lives through prayer and Scripture. Community and ResponsibilityThe allocation of the land involves the entire community of Israel, emphasizing the importance of unity and shared responsibility in fulfilling God's purposes. Bible Study Questions 1. How does God's communication with Moses in Numbers 34:1 reflect His ongoing relationship with His people? 2. In what ways does the promise of the land to the Israelites connect to God's covenant with Abraham in Genesis 12? 3. How can Moses' example of leadership and obedience to God's instructions inspire us in our own roles of leadership or service? 4. What steps can we take to prepare ourselves to receive and steward the promises God has for us? 5. How can we, as a community of believers, work together to fulfill God's purposes, similar to the Israelites preparing to enter the Promised Land? Connections to Other Scriptures Genesis 12God's promise to Abraham about the land that his descendants would inherit, establishing the foundation for the events in Numbers 34. Exodus 3God's call to Moses at the burning bush, where He commissions Moses to lead the Israelites out of Egypt, setting the stage for their journey to the Promised Land. Deuteronomy 34The end of Moses' life and leadership, where he views the Promised Land from Mount Nebo, connecting to the fulfillment of God's promises. Joshua 1The transition of leadership to Joshua and the beginning of the conquest of Canaan, fulfilling the boundaries set in Numbers 34. People Addar, Ahihud, Ammihud, Asher, Azzan, Benjamin, Bukki, Caleb, Chislon, Dan, Eleazar, Elidad, Elizaphan, Enan, Gad, Hanniel, Israelites, Issachar, Jephunneh, Jogli, Joseph, Joshua, Kemuel, Manasseh, Moses, Naphtali, Nun, Paltiel, Parnach, Pedahel, Phaltiel, Reuben, Samuel, Shelomi, Shemuel, Shiphtan, Simeon, ZebulunPlaces Ain, Akrabbim, Brook of Egypt, Canaan, Edom, Great Sea, Hazar-addar, Hazar-enan, Jordan River, Kadesh-barnea, Lebo-hamath, Mount Hor, Plains of Moab, Riblah, Salt Sea, Sea of Chinnereth, Shepham, Zedad, Zin, ZiphronTopics Saying, Spake, Speaketh, SpokeDictionary of Bible Themes Numbers 34:1-12 4207 land, divine gift
5235 boundary Numbers 34:1-15 7258 promised land, early history Library The Talmudic Girdle of the Land under the Second Temple, Taken Out of the Jerusalem Sheviith, Fol. 36 3
What all these things mean, I cannot so much as conjecture; yea, nor can I scarce conjecture, what the meaning is of some of them. Neither is there any Oedipus at hand, nor Sphinx herself, to explain and unriddle them. The Talmudists are silent from making any comments here, nor have we the advantage of any other commentator. We must, therefore, act here according to the uncertain instruction of nods and winks; and that either by saying nothing, or by mere conjecture, since that the mind of the authors …
John Lightfoot—From the Talmud and HebraicaThe Northern Coasts of Galilee. Amanah. The Mountain of Snow.
This coast is described by Moses, Numbers 34:7: "From the Great Sea to mount Hor: from mount Hor to the entrance of Hamath," &c. Mount Hor, in the Jewish writers, is Amanah; mention of which occurs, Canticles 4:8, where R. Solomon thus: "Amanah is a mount in the northern coast of the land of Israel, which in the Talmudical language is called, The mountainous plain of Amanon; the same with mount Hor." In the Jerusalem Targum, for mount 'Hor' is the mount Manus: but the Targum of Jonathan renders it …
John Lightfoot—From the Talmud and Hebraica What is to be Said of the Sea of Apamia.
'The sea of Apamia' is reckoned the seventh among those seas that compass the land of Israel; which word hath a sound so near akin to the word Pamias, by which name the Rabbins point out the fountains of Jordan,--that the mention of that word cannot but excite the memory of this, yea, almost persuade that both design one and the same place: and that the sea Apamia was nothing else but some great collection of waters at the very springs of Jordan. This also might moreover be added to strengthen that …
John Lightfoot—From the Talmud and Hebraica Pamias. Paneas, the Spring of Jordan.
The maps assign a double spring of Jordan; but by what right it scarce appears; much less does it appear by what right they should call this Jor,--and that Dan. There is indeed mention in Josephus of little Jordan and great Jordan. Hence, as it seems, was the first original of the double spring in the maps, and of a double river at those first springs. For thus Josephus; "There are fountains (in Daphne) which send little Jordan, as it is called, into the great." He treats, in the text cited, of the …
John Lightfoot—From the Talmud and Hebraica The Lake of Gennesaret; Or, the Sea of Galilee and Tiberias.
Jordan is measured at one hundred and twenty furlongs, from the lake of Samochonitis to that of Gennesaret. That lake, in the Old Testament, is 'The sea of Chinnereth,' Numbers 34:11, &c. In the Targumists, 'The sea of Genesar'; sometimes, 'of Genesor'; sometimes, 'of Ginosar': it is the same also in the Talmudists, but most frequently 'The sea of Tiberiah.' Both names are used by the evangelists; 'the lake of Gennesaret,' Luke 5:1; 'the sea of Tiberias,' John 21:1; and 'the sea of Galilee,' John …
John Lightfoot—From the Talmud and Hebraica Subterraneous Places. Mines. Caves.
Thus having taken some notice of the superficies of the land, let us a little search into its bowels. You may divide the subterraneous country into three parts: the metal mines, the caves, and the places of burial. This land was eminently noted for metal mines, so that "its stones," in very many places, "were iron, and out of its hills was digged brass," Deuteronomy 8:9. From these gain accrued to the Jews: but to the Christians, not seldom slavery and misery; being frequently condemned hither by …
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 The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel 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 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 34:1 NIVNumbers 34:1 NLTNumbers 34:1 ESVNumbers 34:1 NASBNumbers 34:1 KJV
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