cross south of the Ascent of Akrabbim, continue to Zin, and go south of Kadesh-barnea. Then it will go on to Hazar-addar and proceed to Azmon, Then your border will turnThe phrase "your border will turn" indicates a change in direction, suggesting a dynamic and intentional demarcation of the land. In Hebrew, the word for "border" is "גְּבוּל" (gevul), which implies a boundary or limit. This reflects God's sovereign authority in defining the inheritance of the Israelites. The turning of the border signifies a divine orchestration, ensuring that the land allotted to the tribes is both specific and purposeful. from the south of the Scorpions Pass
"Scorpions Pass" is translated from the Hebrew "מַעֲלֵה עַקְרַבִּים" (Ma'aleh Akrabbim), which literally means "ascent of scorpions." This location is believed to be a steep and challenging pass, possibly infested with scorpions, symbolizing the trials and adversities the Israelites might face. Historically, it marks a significant geographical feature in the southern boundary of the Promised Land, emphasizing the rugged and diverse terrain that God has chosen for His people. continue to Zin
The "Wilderness of Zin" is a desert region, and the Hebrew word "צִן" (Tsin) suggests a place of dryness and desolation. This wilderness was part of the Israelites' journey, representing times of testing and reliance on God's provision. The continuation to Zin underscores the journey of faith, where the Israelites must trust in God's guidance through barren and challenging landscapes. and end south of Kadesh-barnea
"Kadesh-barnea" is a significant location in Israel's history, often associated with pivotal moments of decision and rebellion. The Hebrew "קָדֵשׁ בַּרְנֵעַ" (Kadesh Barnea) can be translated as "holy place of the desert of wandering." It was here that the Israelites faced the consequences of their unbelief, delaying their entry into the Promised Land. The border ending south of Kadesh-barnea serves as a reminder of God's holiness and the importance of obedience and faith. Then it will go to Hazar-addar
"Hazar-addar" is a lesser-known location, with "חֲצַר אַדָּר" (Hatzar Addar) meaning "village of Addar." The mention of such specific places highlights the detailed nature of God's promises. Each location, though obscure, is part of the divine plan, illustrating that every aspect of God's creation and promise is significant, even if not fully understood by human perspective. and over to Azmon
"Azmon" is another boundary marker, with the Hebrew "עַצְמוֹן" (Atzmon) possibly meaning "strong" or "mighty." This final point in the verse signifies strength and completion. The journey to Azmon represents the fulfillment of God's promise to Abraham, Isaac, and Jacob, showcasing His faithfulness and the strength of His covenant. The borders of the land are not just geographical but are imbued with spiritual significance, marking the territory where God's people are to live out their covenant relationship with Him. Persons / Places / Events 1. AkrabbimA location mentioned as part of the southern border of the Promised Land. The name means "scorpions" in Hebrew, indicating a rugged or challenging terrain. 2. ZinA desert area that served as a boundary for the Israelites. It is often associated with the wilderness wanderings of the Israelites. 3. Kadesh-barneaA significant location in the wilderness where the Israelites spent a considerable amount of time. It was a place of both rebellion and revelation. 4. Hazar-addarA lesser-known location mentioned as part of the boundary. Its exact location is uncertain, but it is part of the southern border. 5. AzmonAnother location marking the boundary of the Promised Land. Its precise location is not well-documented, but it is part of the southern border. Teaching Points Understanding God's BoundariesGod sets specific boundaries for His people, both physically and spiritually. Recognizing and respecting these boundaries is crucial for living within His will. Significance of Place in God's PlanEach location mentioned has historical and spiritual significance. Reflect on how God uses specific places in our lives to shape our journey and faith. Faithfulness in the WildernessThe wilderness locations remind us of the Israelites' journey and the importance of remaining faithful during times of trial and transition. God's Promises FulfilledThe delineation of the land is a testament to God's faithfulness in fulfilling His promises. Trust in God's timing and His faithfulness to His word. Spiritual MappingJust as the Israelites had a physical map, we need a spiritual map to guide our journey. Scripture serves as our guide, providing direction and boundaries. Bible Study Questions 1. How do the geographical boundaries set by God for the Israelites reflect His care and provision for His people? 2. In what ways can we identify and respect the spiritual boundaries God has set for us in our lives today? 3. Reflect on a time when a specific place played a significant role in your spiritual journey. How did God use that place to shape your faith? 4. How does understanding the historical context of places like Kadesh-barnea enhance our appreciation of God's faithfulness in Scripture? 5. What parallels can you draw between the Israelites' journey through the wilderness and your own spiritual journey? How can these insights guide your walk with God? Connections to Other Scriptures Joshua 15:1-4This passage provides a parallel account of the boundaries of the land allotted to the tribe of Judah, which includes similar geographical markers as in Numbers 34:4. Deuteronomy 1:19-21This passage recounts the journey of the Israelites from Horeb to Kadesh-barnea, highlighting the significance of Kadesh-barnea as a place of decision and transition. Genesis 15:18-21God's covenant with Abraham includes the promise of land, which is being delineated in Numbers 34:4, showing the fulfillment of God's promises. 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 Addar, Akrabbim, Along, Ascent, Azmon, Barnea, Border, Continue, Forth, Goings, Hazar, Kadesh, Pass, Scorpion, South, Southward, Turn, ZinDictionary of Bible Themes Numbers 34:1-12 4207 land, divine gift Numbers 34:1-15 7258 promised land, early history Numbers 34:3-4 4357 salt 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 34:4 NIVNumbers 34:4 NLTNumbers 34:4 ESVNumbers 34:4 NASBNumbers 34:4 KJV
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