Numbers 33:49
And there on the plains of Moab they camped by the Jordan, from Beth-jeshimoth to Abel-shittim.
And there on the plains of Moab

Israel’s final wilderness encampment lay east of the Jordan River, opposite Jericho. After forty years of wandering, the nation stood on the threshold of the inheritance promised to Abraham, Isaac, and Jacob. The plains of Moab also recalled recent conflict with Balak and the failed attempt to curse God’s people through Balaam.

Jos 13:32 These were the portions Moses had given them…
Deu 34:1 Then Moses went up from the plains of Moab to Mount Nebo,…

they camped by the Jordan,

The Jordan formed the immediate boundary between Israel and Canaan. Moses would soon give his final instructions there, and Joshua would lead the people through the river by God’s power. Their position by the Jordan displayed both the certainty of God’s promise and the need for obedient faith before entering the land.

Num 22:1 Then the Israelites traveled on and camped in the plains…
Jos 3:1 Early the next morning Joshua got up and left Shittim…

from Beth-jeshimoth to Abel-shittim.

The camp stretched across a broad area from near the northern end of the Dead Sea to Abel-shittim, meaning “meadow of the acacias,” showing the vast size of Israel’s assembly. Abel-shittim had been the setting of Israel’s sin with Moabite women and the worship of Baal of Peor, where God’s judgment fell upon the nation. The same place of failure became the place from which God prepared a renewed and disciplined people to enter the land.

Jos 12:3 as well as the Arabah east of the Sea of Chinnereth…
Ezk 25:9 therefore I will indeed expose the flank of Moab…
Num 25:1 While Israel was staying in Shittim, the men began…

Persons / Places / Events
1. The Israelites
The people of God who have been journeying through the wilderness for 40 years, now on the brink of entering the Promised Land.

2. Beth-jeshimoth
A location near the northeastern shore of the Dead Sea, meaning "House of Desolation," indicating a place of transition from wilderness to promise.

3. Abel-shittim
A place in the plains of Moab, meaning "Meadow of the Acacias," symbolizing a place of preparation and anticipation before crossing into Canaan.

4. The Jordan River
A significant geographical and spiritual boundary for the Israelites, representing the transition from the wilderness wanderings to the inheritance of the Promised Land.

5. The Plains of Moab
The final encampment area for the Israelites before entering Canaan, a place of both reflection on past journeys and preparation for future conquest.
Teaching Points
Preparation for Promise
Just as the Israelites camped in anticipation of entering the Promised Land, we must prepare our hearts and lives for the promises God has for us.

Reflecting on the Journey
The encampment at the plains of Moab serves as a reminder to reflect on God's faithfulness throughout our life's journey, recognizing His guidance and provision.

Transition and Trust
Crossing the Jordan symbolizes a step of faith. We are often called to trust God in transitions, leaving behind the familiar to embrace His promises.

Community and Unity
The Israelites camped together as a community, emphasizing the importance of unity and support within the body of Christ as we journey towards God's promises.

Obedience and Faithfulness
The Israelites' obedience in following God's instructions to camp and prepare highlights the importance of faithfulness in our walk with God.
Bible Study Questions
1. What significance does the location of Beth-jeshimoth and Abel-shittim hold for the Israelites, and how can this apply to our spiritual journey today?

2. How does the crossing of the Jordan River in Joshua 3-4 relate to the Israelites' encampment in Numbers 33:49, and what does it teach us about stepping into God's promises?

3. In what ways can reflecting on our past journeys with God, as the Israelites did in the plains of Moab, strengthen our faith and trust in Him?

4. How can we, as a community of believers, support one another in times of transition and preparation for God's promises?

5. What steps of obedience and faithfulness is God calling you to take in your current season, and how can you prepare for the promises He has for you?
Connections to Other Scriptures
Joshua 3-4
The crossing of the Jordan River, where the Israelites move from the plains of Moab into the Promised Land, fulfilling God's promise.

Deuteronomy 34
Moses views the Promised Land from Mount Nebo, located in the region of Moab, highlighting the culmination of his leadership and the transition to Joshua.

Genesis 12:1-3
The promise to Abraham about his descendants inheriting the land, which is about to be fulfilled as the Israelites prepare to enter Canaan.
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
Abel, Abelshittim, Abel-shittim, Along, Beth, Beth-jeshimoth, Beth-jes'himoth, Bethjesimoth, Camped, Encamp, Encamped, Jeshimoth, Jordan, Lowlands, Moab, Pitched, Plains, Planting, Shittim, Tents
Dictionary of Bible Themes
Numbers 33:3-48

     7222   exodus, events of

Numbers 33:47-48

     4254   mountains

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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