"We will stay on the main road," the Israelites replied, "and if we or our herds drink your water, we will pay for it. There will be no problem; only let us pass through on foot." We will stay on the main roadThe phrase "main road" refers to the King's Highway, an ancient trade route that was crucial for commerce and travel in the region. This road connected the lands from Egypt to Mesopotamia, passing through Edom. The Israelites' request to stay on this road indicates their intention to respect the established paths and not deviate into the private lands of Edom. Historically, this reflects a common practice of seeking permission to travel through foreign territories, emphasizing diplomacy and respect for national boundaries. if we or our livestock drink your water
Water was a precious resource in the arid regions of the Near East. The Israelites' offer to pay for any water consumed by them or their livestock underscores their willingness to compensate for any resources used, highlighting a principle of fairness and respect for the property of others. This reflects a broader biblical ethic of justice and integrity in dealings with others, as seen in various laws and teachings throughout the Scriptures. we will pay for it
The commitment to pay for any water consumed demonstrates a principle of restitution and responsibility. In the Hebrew context, this aligns with the Torah's teachings on making amends for any loss or damage caused to another's property (Exodus 22:1-15). This offer of payment is a gesture of goodwill and an attempt to maintain peaceful relations with Edom, despite the historical tensions between the two nations. We only ask to pass through on foot
The request to pass through "on foot" indicates the Israelites' desire for a peaceful and non-intrusive passage. By specifying "on foot," they emphasize their intention not to engage in any military or aggressive actions. This phrase reflects a humble and peaceful approach, seeking merely the right of passage without any ulterior motives. It is a reminder of the importance of humility and peace in interactions with others, a theme that resonates throughout the Bible. nothing more
The phrase "nothing more" serves to reassure the Edomites of the Israelites' intentions. It emphasizes their request is limited to passage alone, without any additional demands or expectations. This reflects a principle of contentment and simplicity, avoiding greed or unnecessary imposition on others. In a broader biblical context, it aligns with teachings on being content with what is necessary and not coveting more than what is rightfully ours (Philippians 4:11-12). Persons / Places / Events 1. IsraelitesThe people of God, led by Moses, seeking passage through Edom to reach the Promised Land. 2. EdomA nation descended from Esau, Jacob's brother, who refused passage to the Israelites. 3. MosesThe leader of the Israelites, negotiating with Edom for safe passage. 4. Edom's KingThe ruler who denied the Israelites' request, leading to a detour in their journey. 5. The Main RoadThe King's Highway, a major trade route that the Israelites sought to use for their journey. Teaching Points Peaceful NegotiationThe Israelites' approach to Edom exemplifies a peaceful and respectful request, even when facing opposition. Believers are encouraged to pursue peace and respect in their interactions. Respect for Others' PropertyThe offer to pay for any water consumed highlights the importance of respecting others' resources and being willing to compensate for what is used. Trust in God's ProvisionDespite Edom's refusal, God provided for Israel. This teaches believers to trust in God's provision, even when human plans fail. Handling RejectionThe Israelites faced rejection but did not retaliate. This is a lesson in handling rejection with grace and continuing to trust in God's plan. Historical RelationshipsUnderstanding the historical context between Israel and Edom can help believers appreciate the complexities of relationships and the importance of reconciliation. Bible Study Questions 1. How does the Israelites' request to Edom reflect principles of peaceful negotiation, and how can we apply these principles in our daily interactions? 2. In what ways does the offer to pay for water demonstrate respect for others' property, and how can this be applied in our stewardship of resources? 3. How can we trust in God's provision when our plans are thwarted, as seen in the Israelites' journey through Edom? 4. What can we learn from the Israelites' response to rejection, and how can we apply this in situations where we face opposition or denial? 5. How does understanding the historical relationship between Israel and Edom enhance our understanding of reconciliation and forgiveness in our own relationships? Connections to Other Scriptures Genesis 25The origin of the Edomites, tracing back to Esau, provides context for the strained relationship between Edom and Israel. Deuteronomy 2Offers a recount of the Israelites' journey and God's instructions regarding Edom. Romans 12Encourages believers to live peaceably with all, reflecting the Israelites' peaceful request to Edom. Matthew 5Jesus' teaching on loving one's enemies, which can be contrasted with Edom's refusal to help their kin. People Aaron, Egyptians, Eleazar, Israelites, Miriam, MosesPlaces Edom, Egypt, Kadesh-barnea, King's Highway, Meribah, Mount Hor, ZinTopics Along, Anything, Cattle, Drink, Foot, Highway, Hurt, Livestock, Main, Nothing, Pass, Pay, Price, Replied, Road, Sons, Thereof, WatersDictionary of Bible Themes Numbers 20:19 5336 highway Library August 17. "Speak Ye unto the Rock" (Num. xx. 8).
"Speak ye unto the Rock" (Num. xx. 8). The Holy Ghost is very sensitive, as love always is. You can conquer a wild beast by blows and chains, but you cannot conquer a woman's heart that way, or win the love of a sensitive nature; that must be wooed by the delicate touches of trust and affection. So the Holy Ghost has to be taken by a faith as delicate and sensitive as the gentle heart with whom it is coming in touch. One thought of unbelief, one expression of impatient distrust or fear, will instantly …
Rev. A. B. Simpson—Days of Heaven Upon Earth The Waters of Meribah
'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4. And why have ye brought up the congregation of the Lord into this wilderness, …
Alexander Maclaren—Expositions of Holy Scripture 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 Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. …
J. W. McGarvey—The Four-Fold Gospel Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time …
Alfred Edersheim—Sketches of Jewish Social Life Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the …
J. W. McGarvey—The Four-Fold Gospel The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6 Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It 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 20:19 NIVNumbers 20:19 NLTNumbers 20:19 ESVNumbers 20:19 NASBNumbers 20:19 KJV
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