12<\/strong>. their journeys<\/em> ] their<\/em> stages<\/strong>; cf. Num 33:1<\/span> f., Exo 17:1<\/span>.<\/p>\n the cloud abode<\/em> ] The verb is that to which mishkn<\/em> ‘dwelling’ corresponds. The cloud settled down and abode upon the Tabernacle in the wilderness of Paran, as a sign that they were to halt there. See the opening note on ch. 11.<\/p>\n Paran<\/em> ] This wilderness lay to the north of the Sinaitic peninsula. Its eastern border would be roughly a line drawn from the Dead Sea to the Gulf of Akaba. It is closely connected with Edom in Deu 33:2<\/span>, Hab 3:3<\/span>. See the writer’s Exodus<\/em>, p. ciii. It lay between Midian and Egypt (1Ki 11:18<\/span>); and was Ishmael’s dwelling-place (Gen 21:21<\/span> E ). It apparently corresponded to the modern desert of Et-tih.<\/p>\n The wilderness of Paran – <\/B>See Gen 14:6<\/span> note. The wilderness is mentioned here by anticipation. The earliest halting-places, Kibroth-hattaavah and Hazeroth, were not within its limits Num 11:35<\/span>; Num 12:16<\/span>.<\/P> <\/p>\n Verse 12<\/span>. The cloud rested in the wilderness of Paran.<\/B><\/I>] This was three days’ journey from the wilderness of Sinai, (see Nu 10:33<\/span>,) and the people had three stations; the first at Kibroth-hattaavah<\/I>, the second at Hazeroth<\/I>, Nu 11:35<\/span>, and the third in the wilderness of Paran<\/I>, see Nu 12:16<\/span>. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a direct<\/I> or retrograde<\/I> position from the place previously mentioned.<\/P><\/p>\n From which they travelled to other places, and then returned into it again, Num 12:16<\/span>. <\/P> <\/p>\n 12. wilderness of Paran<\/B>Itstretched from the base of the Sinaitic group, or from Et-Tyh, overthat extensive plateau to the southwestern borders of Palestine.<\/P><\/p>\n And the children of Israel took their journeys out of the wilderness of Sinai<\/strong>,…. Each of their camps removed from thence, and so everyone took their journey;<\/p>\n and the cloud rested in the wilderness of Paran<\/strong>; which was a signal for the camps to rest and pitch their tents; this was after they had gone three days journey, and were come to Taberah, which, it is probable, was in the wilderness of Paran; otherwise we read of their pitching in the wilderness of Paran, after they had been a month at Kibrothhattaavah, Nu 11:34<\/span>, and seven days at Hazeroth,<\/p>\n Nu 12:16<\/span>; so they went from one wilderness to another; of this wilderness, [See comments on Ge 21:21]<\/span>.<\/p>\n (12) And the cloud rested in the wilderness of Paran.<\/strong>The fact is here mentioned by way of anticipation (see Num. 10:33<\/span>). The spot referred to is probably Kibroth-hattaavah, which may have been at the southernmost extremity of the wilderness of Paran. In Deu. 1:19<\/span> it is called that great and terrible wilderness. This wilderness is supposed to have been bounded by the land of Canaan on the north, by the valley of Arabah on the east, and by the desert of Sinai on the south. Its western boundary appears to have been the wilderness of Shur, or rather the river, or brook, of Egypt (Wady-el-Arish<\/em>), <\/em>which divides the wilderness into two parts, of which the western part is sometimes known as the wilderness of Shur. The sojourn of the Israelites was confined to the eastern part. (See Kurtzs History of the Old Covenant, <\/em>3 p. 221.)<\/p>\n 12<\/strong>. <\/strong> The wilderness of Paran <\/strong> Paran literally signifies a region abounding in caverns. <\/em> It corresponds in general outline with the desert Et-Tih, <\/em> a wide stretch of hilly limestone region elsewhere known as “the Desert,” lying north of the Sinaitic triangle, its southern boundary not being a straight line running east and west, but a concave crescent of mountains about one hundred and twenty miles long. The surface of this extensive desert is a chalky formation covered with coarse gravel, mixed with black flint and drifting sand, dipping southward. See Gen 21:21<\/span>, note; Exo 15:22-27<\/span>, introductory note. The Paran proper, or definite spot to which the name is applied, (Deu 1:1<\/span>,) is by Prof. Palmer and other eminent geographers identified with Wady Feiran, <\/em> closely resembling it in sound.<\/p>\n Num 10:12<\/span><\/em><\/strong>. <\/strong>Journeys out of the wilderness of Sinai, <\/em><\/strong>&c.<\/strong> After having continued near a year (namely, eleven months and twenty days; compare Exo 19:1<\/span> with the foregoing verse of this chapter) in the wilderness of Sinai; the children of Israel now removed from thence, and, after three days march, pitched in the wilderness of Paran. Though Moses mentions this as their first station after decamping from Sinai, we are to observe, that they made two stations before they came thither: the first at Kibroth Hattaavah; the second at Hazeroth: (see ch. Num 11:35<\/span>.) and then their third encampment was in the wilderness of Paran; ch. Num 12:16<\/span> to which verse we refer the reader for an account of this wilderness. <\/p>\n Moses gives a further account of this, Deu 1:6-7<\/span> . But Reader! do not forget to remark with me, that though Israel moved forward towards Canaan at the command of GOD, the removal was but from one wilderness to another. Reader, it is so and must be so, wholly through life. Wheresoever we are, howsoever situated, still while this side the land of promise, we are in a wilderness state. While we are at home in the body, we are absent from the LORD. But, how precious the thought, JESUS though unseen, and too often unacknowledged, is ever with us. Reader! turn to those delightful promises in the moment of thinking on the subject. Mat 28:20<\/span> ; Isa 43:1-2<\/span> , etc.<\/p>\n Num 10:12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.<\/p>\n Ver. 12. Out of the wilderness of Sinai.<\/strong> ] Where they had dwelt long enough. Deu 1:6-8 It being a place of bondage, by reason of the law there given. Gal 4:24-25 The law is a yoke of bondage, as Jerome calls it; and they who look for righteousness from thence, are like oxen, who toil and draw, and when they have done their labour, are fatted for slaughter.<\/p>\n children = sons. <\/p>\n took their journeys. Hebrew idiom, “journeyed for their journeyings” = set forward. On 20th of Ziph, 1490, and ended 10th Abib 1451. Lasted 38 years and 15 days. <\/p>\n took: Num 33:16, Exo 13:20, Exo 40:36, Exo 40:37, Deu 1:19 <\/p>\n out of the: Num 1:1, Num 9:1, Num 9:5, Num 33:15, Exo 19:1, Exo 19:2 <\/p>\n the wilderness: Num 12:16, Num 13:3, Num 13:26, Gen 21:21, Deu 1:1, Deu 33:2, 1Sa 25:1, Hab 3:3 <\/p>\n Reciprocal: Lev 25:1 – General Num 7:66 – On the tenth day Deu 1:33 – in fire Deu 10:6 – took 1Ki 11:18 – Paran<\/p>\n Num 10:12. Paran From which they travelled to other places, and then returned into it again, Num 12:16.<\/p>\n And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. 12. their journeys ] their stages; cf. Num 33:1 f., Exo 17:1. the cloud abode ] The verb is that to which mishkn ‘dwelling’ corresponds. The cloud settled down and abode upon … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 10:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4009","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4009","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4009"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4009\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4009"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4009"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4009"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"