They set out from Mithkah and camped at Hashmonah. They set outThis phrase indicates the movement and journey of the Israelites. The Hebrew root for "set out" is "nasa," which means to pull up, especially the tent pegs, and thus to start on a journey. This action reflects obedience to God's command and the transient nature of the Israelites' journey through the wilderness. It serves as a metaphor for the Christian life, which is often described as a pilgrimage or journey toward the Promised Land, symbolizing heaven. from Mithkah
Mithkah, meaning "sweetness" in Hebrew, is one of the many stations in the wilderness where the Israelites camped. The name suggests a place of refreshment or rest, possibly indicating a location where the Israelites experienced God's provision in a tangible way. This can be seen as a reminder of God's faithfulness and the sweetness of His presence even in the midst of trials and wanderings. and camped
The act of camping signifies a temporary dwelling, a pause in the journey. The Hebrew word "chanah" is used here, which means to pitch a tent or encamp. This reflects the nomadic lifestyle of the Israelites during their 40 years in the wilderness. Spiritually, it reminds believers of the temporary nature of earthly life and the importance of finding rest and refuge in God amidst life's journey. at Hashmonah
Hashmonah, whose name may mean "fertile" or "fruitful," is another station in the wilderness journey. The name itself suggests a place of growth or abundance, possibly indicating a location where the Israelites experienced God's blessings. This can be seen as a symbol of spiritual growth and fruitfulness that comes from abiding in God's will and trusting in His provision. Historically, the exact location of Hashmonah is uncertain, but its mention in the journey underscores the varied experiences of the Israelites as they moved toward the Promised Land. Persons / Places / Events 1. MithkahA location in the wilderness where the Israelites camped during their journey from Egypt to the Promised Land. The name "Mithkah" is derived from the Hebrew root (mitqah), which means "sweetness" or "pleasantness," possibly indicating a place of rest or refreshment. 2. HashmonahAnother campsite for the Israelites during their wilderness wanderings. The name "Hashmonah" comes from the Hebrew root (?ashmonah), which may mean "fertile" or "fruitful," suggesting a place of sustenance or growth. 3. The IsraelitesThe people of God, descendants of Abraham, Isaac, and Jacob, who were delivered from slavery in Egypt and were journeying to the land promised to them by God. 4. The Wilderness JourneyThe period of 40 years during which the Israelites traveled through the desert, learning to trust and obey God as they moved toward the Promised Land. 5. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. Teaching Points God's Guidance in Our JourneyJust as God guided the Israelites from Mithkah to Hashmonah, He guides us through the various stages of our lives. We must trust His leading, even when the path seems uncertain. Finding Sweetness and Fruitfulness in GodThe names Mithkah and Hashmonah remind us that God provides sweetness and fruitfulness in our spiritual journey. We should seek His presence for refreshment and growth. Learning from the PastThe Israelites' journey is a reminder to learn from past experiences. Reflect on how God has led you through difficult times and provided for your needs. Obedience and TrustThe Israelites' journey required obedience and trust in God's promises. We are called to the same obedience and trust in our walk with Christ. Community in the JourneyThe Israelites traveled as a community, supporting one another. We, too, are part of a faith community, called to encourage and support each other in our spiritual journeys. Bible Study Questions 1. How does the journey from Mithkah to Hashmonah reflect God's provision and guidance in your own life? 2. In what ways can you find "sweetness" and "fruitfulness" in your current spiritual journey? 3. How can reflecting on past experiences of God's faithfulness strengthen your trust in Him today? 4. What steps can you take to ensure obedience and trust in God's promises, even when the path is unclear? 5. How can you actively support and encourage others in your faith community as you journey together? Connections to Other Scriptures Exodus 15:22-27This passage describes the Israelites' journey through the wilderness and their experiences at Marah and Elim, places of testing and provision, similar to Mithkah and Hashmonah. Deuteronomy 8:2-4Reflects on the purpose of the wilderness journey, emphasizing God's testing and provision, teaching the Israelites to rely on Him. Psalm 78:52-55A recounting of God's guidance and provision for the Israelites during their wilderness journey, highlighting His faithfulness. 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, Encamp, Encamped, Hashmonah, Hashmo'nah, Journey, Journeyed, Mithcah, Mithkah, Pitched, Removed, Tents, TraveledDictionary 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 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 33:29 NIVNumbers 33:29 NLTNumbers 33:29 ESVNumbers 33:29 NASBNumbers 33:29 KJV
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