what israelites did to amorites before crossing over

"Numbers 13–36: Wilderness Wanderings, Office 2," Old Testament Educatee Manual Genesis-2 Samuel (1980), 204–212

(eighteen-i) Introduction

The Old Testament has some stories of great and marvelous men and women. Abraham, Sarah, Ruth, Moses, Adam, Eve, Enoch, and many others provide inspiration to all who desire to accomplish true greatness. Just the Old Testament too records many tragedies. The tragedy was not so much in what happened, but in what was lost, in what could have been, compared to what was. King David lost his exaltation because of his foolish attempt to cover his sin of adultery through murder. Saul, called past the Lord to be the first male monarch of Israel, soon forgot who was the true king and concluded his life in a frantic search for placidity. Samson had unusual powers given him, and yet he wasted them in frivolous and self-centered actions.

In this affiliate you will study another Old Testament tragedy, only in this case it was a national tragedy. The Israelites had been led out of the ability of the greatest empire in the world at that time. They had been personal witnesses to plagues that afflicted the Egyptians merely left Israel untouched. They had with their ain hands smeared blood on the doorways of their homes and so heard the cries of the Egyptians as their firstborn cruel. They had walked between towering walls of water that divided at the control of Moses, and then watched every bit those walls complanate on the armies of the pharaoh. They ate bread that miraculously appeared each morning, drank water gushing from a rock, felt Sinai convulse, and saw information technology glow with burn down. What people in all of history had greater witness that God was with them and would use His unsurpassable ability in their behalf? They had so much and were promised so much more than. And then came the choice. In one foolish, bullheaded, faithless choice this generation of State of israel lost it all.

Read now the tragedy of Israel. Information technology should make every righteous soul of every age cry for these foolish people. Await into your own eye and see if the tragedy of State of israel could non be repeated in your own life.

Notes and Commentary on Numbers 13–36

(18-2) Numbers 13–14. The Spies and Their Evil Written report of the Land

At this point in history, Israel was just a few months out of Egypt, and they had been given the law of God. The Lord indicated that it was and so time to go in and possess the promised land. He allowable that a reconnaissance grouping exist sent into Canaan to reconnoiter the country. The evidence of the richness of the country was irrefutable, and the spies fifty-fifty brought back a cluster of grapes carried on a staff between two men to demonstrate the beauty and richness of the produce (come across Numbers 13:23). Yet the spies, except for Joshua and Caleb, reported that, despite the richness of the land, at that place was no hope for driving out the inhabitants. The exaggerated tone of their negative report shows in the use of such words as "very not bad," the land "eateth upwardly the inhabitants thereof," "all the people … are men of great stature," "nosotros saw the giants," "we were … every bit grasshoppers" (vv. 28, 32–33; emphasis added).

Such an exaggerated report of itself was bad enough and demonstrated the lack of religion of the 10 men who gave it. Merely the national tragedy began when Israel hearkened to their report. They openly rejected the numerous evidences of God's power that had been about daily fare and began to cry out that it would have been better for them never to have left Egypt. Nor did the murmuring end there. A motility was started to reject Moses and choose a leader that would accept them back to Egypt (see Numbers 14:4 and Nehemiah 9:17, which suggest that they really chose the leaders who would take them back). When Joshua and Caleb tried to counteract the issue of the negative report, the congregation sought to have them stoned (see Numbers 14:x).

Piddling wonder that the acrimony of the Lord was kindled. In a great intercessory prayer, Moses pleaded for mercy for his people (see Numbers 14:13–fourteen). He did non excuse the behavior of his people, but only emphasized the long-suffering mercy of the Lord. Israel was spared destruction just lost the privilege of immediately entering the promised state. For the next thirty-8 years they were to wander in the harsh wilderness of Sinai. During that time they could have conquered the inhabitants of the country of promise, congenital cities, eaten the fruit of the country flowing "with milk and honey" (Numbers 13:27), and raised their children in comfort and peace. Just they would non, and and then all higher up the age of xx who had repudiated the power of the Lord, except Joshua and Caleb, were to die in the wilderness.

(xviii-3) Numbers 14:40–45. Can Israel Prevail without the Lord?

When Moses told the Israelites all the words of the Lord, he records that they "mourned greatly" (Numbers 14:39). And however, their mourning was non that of truthful repentance, every bit the events which immediately follow prove. Like immature children who missed the whole indicate of parental punishment, Israel suddenly decided they would go upwards against the Canaanites, "for we have sinned" (v. forty). But Moses indicated that it was besides late. The Lord had retracted the commandment to get upwards and possess the land, and, therefore, if they went upwardly then, they would go without His power.

And so came the second stage of the tragedy. The Israelites had just lost the correct to enter the promised state considering they had refused to follow the Lord. Now, in an endeavor to bear witness how "repentant" they were, they refused to follow the Lord. With sorrowful brevity Moses simply said, "So the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them" (v. 45).

(18-4) Numbers 15:1–26

Recorded hither is the actual awarding of the various sacrificial offerings prescribed in Leviticus i through 7. The laws of sacrifice, which brought about atonement and reconciliation with God, were reiterated at this point in Moses' business relationship considering in Israel'southward state of rebellion they provided the way to come dorsum into God's favor.

(18-5) Numbers fifteen:27–31

Persons who sinned willfully in ancient Israel were to be "cut off" (v. xxx). That is, they were to be excommunicated from the camp of Israel (see v. xxx). In some cases the sin also required the death penalty. This extreme action was necessitated because the sinner "despised the word of the Lord" (v. 31). It was not a sin committed in ignorance or weakness, but a deliberate refusal to obey the word of the Lord. This law thus teaches, on an individual footing, the same lesson taught Israel collectively; that is, when persons or nation despise the give-and-take of the Lord and willfully sin, they will be cut off from God and not exist counted office of His covenant people. They will suffer spiritual death.

(eighteen-half-dozen) Numbers fifteen:32–36. Is Picking Up Sticks on the Sabbath Worthy of Death?

To stone a man for violation of the Sabbath seems a harsh punishment. But in its historical context, two things are significant. Moses had just given the law for willful rebellion confronting God. Did this homo know the law of the Sabbath? Moses had clearly taught before that one who violated the Sabbath was to be put to death (run across Exodus 31:14–15; 35:2). Obviously, hither is an case of 1 who "despised the word of the Lord" (Numbers 15:31).

Simply think for a moment of what had just happened to Israel. They, as a nation, had despised the discussion of the Lord, beginning, past refusing to go upwardly against the Canaanites when the Lord had told them to, and 2d, by going up against them later on the Lord had told them non to. Thus Israel had been denied entry into the promised land. Now, an private despised the give-and-take of the Lord and refused to enter the rest required on the Sabbath. Just as Israel was to suffer death in the wilderness for their rebellion, so a rebellious individual must be punished with the same penalisation. Otherwise, God would be inconsistent.

(eighteen-7) Numbers 15:37–41. What Were the Fringes on the Garment?

A symbol is 1 thing that represents another. 1 use of symbols is to remind us of our of import commitments. For case, the staff of life and h2o of the sacrament are symbols that remind united states of america of Jesus' sacrifice for us and of our covenants with Him. State of israel practiced the police of cede for a like reason.

Similarly, the Lord allowable wandering Israel to fringe the borders of their garments so that when they looked upon the fringes they would be reminded of the commandments of the Lord (run across v. 39).

Vesture is used to embrace, protect, and adorn. To put fringes on an article of clothing symbolized that an individual is clothed, or covered, with the commandments of God.

The ribbon of blue besides symbolically suggested concepts of deep importance. Blue signifies the heavens and then symbolizes the spiritual realm or godliness (see Fallows, Bible Encyclopedia, southward.v. "colors," one:440).

"The zizith [tassel] on the sky-blue thread was to serve as a memorial sign to the Israelites, to remind them of the commandments of God, that they might take them constantly before their eyes and follow them, and not direct their eye and eyes to the things of this globe, which turn away from the discussion of God, and lead astray to idolatry." (Keil and Delitzsch, Commentary, i:3:104.)

(xviii-eight) Numbers xvi:1–xl. The Rebellion of Korah and Other Leaders of Israel

In Korah'southward rebellion is a directly claiming to Moses' and Aaron's leadership. Up to this time, Israel was constantly murmuring and complaining, but manifestly this was a greater attempt to replace Moses equally the one chosen by God to lead His people. (Miriam'due south and Aaron'southward rebellion was an endeavor to be equal with Moses, but information technology did not seek to overthrow him.) Korah, a Levite, had ii hundred and fifty of Israel'south nigh prominent leaders behind him when he accused Moses and Aaron of taking too much upon themselves (see vv. 2–3). Korah'southward statement that "all the congregation are holy, every one of them" (v. 3) is similar to that of the apostate Zoramites who, in their great wickedness, thanked God that they were His "holy children" (Alma 31:16).

Had the insurrection been led by just any Israelite, it would have been serious plenty, but Korah was a Levite, one who held the holy priesthood, and should therefore take been one of those in the forefront of obedience rather than of rebellion. Moses' questions to him in verses 9 and 10 are very pointed ones. The Prophet Joseph Smith made a significant change in poetry x. It should read, "Seek ye the high priesthood also" (JST, Numbers 16:10; accent added). Instead of having a sense of awe and gratitude that he had the honor of being a Levite, Korah and those with him sought to take the college priesthood and the leadership of State of israel unto themselves. This was a serious crisis in the political and religious life of State of israel, and the Lord chose to deal with information technology in a direct and dramatic manner.

The Lord commanded both Aaron and the legitimate priesthood holders and Korah and those who followed him to bring censers and incense to the tabernacle. A censer was a small metallic container made to hold hot coals taken from the altar of the tabernacle. During the tabernacle service, the officiating priest was required to sprinkle incense on the burning coals on the altar of incense, which stood directly in front of the veil of the tabernacle. Other scriptures indicate that the called-for of incense was a symbol of prayer (see Revelation v:8; 8:iii–4; Psalm 141:2), suggesting that God can only exist approached in holy supplication. By request each grouping to bring censers and incense, the Lord prepare a test very similar to that of Elijah's contest with the priests of Baal (see 1 Kings 18:17–40). In that instance, simulated worshipers were asked to call upon God for a sign that Baal had power. When they failed, the Lord gave a dramatic physical witness that He was God—fire from sky consumed non just the cede but also the altar.

Here, Korah and his supporters were asked to bring burn earlier the Lord as a symbol of their prayers and supplication for His support of their cause. Instead, the earth opened up and swallowed the leaders of the rebellion (meet Numbers xvi:31–33), and fire came down and consumed the other two hundred and l who presumed to take priesthood power unto themselves (run into v. 35).

(18-9) Numbers 16:41–l. The Children of Israel Murmured

One cannot assistance but stand in disbelief at the hardness of the hearts of Israel. They had seen an incredible sit-in of the Lord'due south power that directly supported the phone call of Moses and Aaron as leaders of Israel. All the same, in the confront of that miraculous power, they murmured and said that Moses and Aaron had killed the truthful servants of the Lord (run across v. 41). No wonder Abinadi described them equally "a stiffnecked people, quick to practice iniquity, and slow to remember the Lord their God" (Mosiah 13:29). One also cannot help but marvel at the patience and long-suffering of the Lord.

(18-x) Numbers 17:1–thirteen. What Is the Significance of the Budding of Aaron's Rod?

In the rebellion against the leadership of Moses and Aaron, the Lord gave 2 miraculous demonstrations that showed Israel without question whom He had chosen to lead His people. First, Korah and those who joined him in the rebellion were killed past being either swallowed in the globe or consumed by fire. Second, those who still continued to sustain his evil leadership, fifty-fifty subsequently Korah's death, were killed in a plague (see Numbers sixteen:49). The scriptures country that near fifteen yard people died trying to bear witness that Moses and Aaron were not the ones who should pb Israel. And so the Lord offered one more than miracle to further demonstrate who was chosen to hold the priesthood. Bible scholars have explained the significance of this miracle in this fashion:

"The miracle which God wrought hither every bit the Creator of nature, was at the aforementioned time a pregnant symbol of the nature and meaning of the priesthood. The choice of the rods had also a bearing upon the object in question. A homo'due south rod was the sign of his position equally ruler in the house and congregation; with a prince the rod becomes a sceptre, the insignia of rule [see Genesis 49:x]. Equally a severed branch, the rod could not put forth shoots and blossom in a natural way. Just God could impart new vital powers fifty-fifty to the dry rod. And so Aaron had naturally no preeminence higher up the heads of the other tribes. But the priesthood was founded not upon natural qualifications and gifts, but upon the power of the Spirit, which God communicates according to the choice of His wisdom, and which He had imparted to Aaron through his consecration with holy anointing oil. It was this which the Lord intended to bear witness to the people, by causing Aaron's rod to put forth branches, blossom, and fruit, through a miracle of His omnipotence; whereas the rods of the others heads of the tribes remained every bit barren as before. In this way, therefore, it was non without deep significance that Aaron's rod not simply put forth shoots, by which the divine election might be recognized, simply diameter even bloom and ripe fruit. This showed that Aaron was not only qualified for his calling, but administered his office in the total ability of the Spirit, and bore the fruit expected of him. The almond rod was especially adapted to exhibit this, every bit an almond-tree flowers and bears fruit the earliest of all the copse, and has received its proper name [in Hebrew, which means] 'awake,' from this very fact [cf. Jeremiah 1:11]." (Keil and Delitzsch, Commentary, 1:iii:114).

(18-11) Numbers 18. The Levitical and Aaronic Priesthoods

Hither a distinction is fabricated between the two orders of the Aaronic Priesthood. Although the terms Aaronic and Levitical are sometimes used interchangeably (see D&C 107:1, vi, x), there were differences in duties. The lesser priesthood was given to those of "the tribe of Levi" (Numbers xviii:2), to which Aaron and his sons belonged. The Levites performed the housekeeping chores of the tabernacle, such as filling and lighting the lamps, conveying the ark of the covenant, assembling and disassembling the tabernacle, and and so along. The priests, who were chosen from Aaron's sons alone, were appointed to offer sacrifice, fire incense, instruct in the police force, and and then forth. Presiding over all the priests, or sons of Aaron, was a firstborn son. He served equally high priest or president of the priests (come across Numbers three:five–10; xviii:1–vii; i Chronicles 23:27–32).

Those selected to minister in the offices of priest and Levite were to exist supported from the tithes and offerings made by the children of Israel (see Numbers 18:21, 24). The Lord said to Aaron, "All the best of the oil, and all the best of the wine, and of the wheat, the first fruits of them which they shall offer unto the Lord, them have I given thee" (v. 12). These, like everything else in Israel, were to be tithed (see v. 26).

In addition, the Levites had to have a place to live. They were not given state every bit the other tribes were considering their inheritance was the priesthood instead (come across v. twenty). In order to scatter them among the tribes and provide homes for the Levites, Moses commanded that forty-viii "Levite cities" be established for those who ministered to Israel'due south spiritual needs (see Numbers 35:1–eight). This Levitical inheritance was provided when the land of Canaan was conquered under Joshua (see Joshua 21).

(18-12) Numbers nineteen. Laws of Purification

Anciently, an Israelite who had been in the presence of one who died or had been dead was held to exist defiled (run into Reading 15-iii). This chapter in Numbers describes the way in which such a person was purified. Outset, a red heifer was slain, burned, and the ashes laid aside. And then the ashes were placed in pure water and the mixture sprinkled upon those who had been defiled. This was known equally "the h2o of separation," since by it 1 was separated, or purified, from sin (v. ix). Failure to avail oneself of the cleansing power in this mode resulted in existence "cut off from among the congregation" (v. 20).

Much vital symbolism can be found in this ordinance. One who defiles himself with sin undergoes a spiritual expiry and is cut off from God'south presence through the loss of the Holy Spirit. Recovery from spiritual death is obtained by religion in Christ's Atonement (symbolized by the death of the red heifer), repentance from sin, baptism in water, receiving the Holy Ghost, and obedience to God's commandments. All who thereafter commit certain serious sins and refuse to repent are also "cutting off from among the congregation," that is, excommunicated (v. 20).

(eighteen-xiii) Numbers twenty:2–13. Why Was Moses Non Allowed into the Holy Land?

Rebellion among the children of Israel was non at all uncommon in their desert wanderings. The rebellion described in these verses, however, was especially serious because information technology apparently led Moses, the prophet of God, to momentarily forget what the Lord had commanded him to do. The Lord had told Moses to provide water for murmuring Israel in a special fashion. Pointing out a certain stone, the Lord told Moses, "Speak ye unto the rock before their [State of israel's] eyes; and it shall requite forth his water" (five. 8). Only Moses was weary and angry with Israel. "Hear now, ye rebels," he said. "Must we fetch you water out of this rock?" (v. ten; accent added). Then, instead of speaking to the stone as God commanded, Moses "smote the rock twice" and water gushed along (5. 11). The Lord then chided Moses and Aaron for their failure to sanctify Him in the optics of the people and told both men that neither of them would exist immune to bring State of israel into the promised state (see 5. 12). Not but did they not follow the Lord's instructions advisedly but they too suggested by the utilise of we that they were the ones who provided the water.

This incident, taken together with other scripture, creates a number of questions. Did Moses really sin against the Lord? Was that the reason Moses was not permitted to enter the promised land? Did Moses actually assume glory to himself, or was he simply angry with the lack of religion exhibited past the children of Israel? Was this one error enough to abolish out years of cracking faith, obedience, and devotion?

At least ii other Old Testament passages indicate that Moses did sin in hit the rock at Meribah (meet Numbers 27:12–xiv; Deuteronomy 32:51–52). Other passages, however, help to clarify the thing. Deuteronomy 3:26 and 4:21 indicate that the Lord told Moses that the reason he could non enter the promised country was that the Lord was angry with him "for your sakes" (emphasis added). This statement could imply that there were reasons other than the error of Moses for the prohibition. 2 other facts strengthen this supposition. First, both Moses and the higher priesthood were taken from Israel because of the people's unworthiness, not Moses' (meet D&C 84:23–25). 2nd, Moses was translated when his mortal ministry was finished (see Alma 45:19). In other words, Moses was privileged to enter a land of promise far greater than the land of Canaan. He had finished his calling in mortality, and a new leader was to have Israel into the promised state. And, Moses was translated—hardly a penalization for sinning confronting God.

Wilderness of Edom

(eighteen-14) Numbers 20:xiv

Moses referred to his people as "brother Israel" when he addressed the rex of the Edomites (v. 14) because the Edomites were direct descendants of Edom (Esau), the brother of Jacob (Israel), from whom the Israelites descended. At that place was therefore a blood relationship betwixt the two peoples. The things that Moses said imply that the Edomite king was well enlightened of the human relationship. Notwithstanding, he refused to let the Israelites pass through his lands.

Betwixt the rebellion of Korah (chaps. xvi–17) and the asking for passage through the land of Edom (chap. 20), 30-eight years of wandering had transpired. For reasons not known to us now, Moses did not draw those years in this record.

Near the King'southward Highway

(18-15) Numbers 20:17. To What Does the Phrase "King'due south Loftier Style" Refer?

"The 'king's way' is the public high road, which was probably made at the cost of the state, and kept upwards for the king and his armies to travel upon, and is synonymous with the 'sultan-road' (Derb es Sultan) or 'emperor road,' every bit the open up, broad, old war machine roads are still called in the Eastward" (Keil and Delitzsch, Commentary, 1:3:134).

The highway ran along the highlands of present-day Jordan from the Ruby-red Ocean up into Syrian arab republic. On the east it paralleled the Expressionless Sea and the River Hashemite kingdom of jordan.

(xviii-sixteen) Numbers xx:22–29. What Is the Significance of Moses' Removing Aaron's Wearing apparel and Placing Them on Eleazar?

"This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that role to him. A transfer of role, from this circumstance of putting the apparel of the late possessor on the person intended to succeed him, was chosen investing or investment, (clothing;) equally removing a person from an office was termed divesting or unclothing." (Clarke, Bible Commentary, i:682.)

The same custom continues to this mean solar day in some institutions. When an officer is installed or removed from office, formalism clothing is either put on or taken off, symbolizing a transfer of authority. When ane departs in dishonor, he is literally stripped of his gown or robes. In the military, the cutting off of one'south epaulets or insignia of rank is the same affair.

Aaron, even so, was not retiring in dishonor or disgrace. His death was imminent (encounter 5. 28), and it was time for new and younger leadership.

(xviii-17) Numbers 21:iv–9. The Brazen Snake in the Wilderness

For the typological significance of this consequence read John three:14–15; 2 Nephi 25:xx; Alma 33:19–20; Reading xviii-26.

(18-xviii) Numbers 22–24. The Story of Balaam

When the two mighty kings of the Amorites were defeated by the irresistible might of Israel, the Moabites, with their Midianite confederates, were filled with such alarm that Balak, their king, sought help. It was non from his own god, Baal, who had proven impotent against State of israel during the Amorite conflict, that he sought power, however. Instead, he decided to use Israel's own God, whose power had been marvelously manifest, confronting them. To this end he sent a delegation begetting presents to Balaam of Pethor, a celebrated prognosticator in upper Mesopotamia, who apparently had a reputation for beingness able to bless and curse with great effect (run into Numbers 22:3–vi).

Information technology is difficult to determine from the record whether or not Balaam was a truthful prophet of God holding the powers of the priesthood authority. He lived in an surface area known every bit Aram, probably named afterwards the son of Kemuel and grandson of Nahor, a cousin of Abraham. Haran, the identify of Abraham's starting time settlement after he left Ur, was a seat for the worship of Jehovah and was also in Aram. Therefore, Balaam could accept been one of the few scattered people such equally Jethro, who held the priesthood and exercised its power. The Bible suggests that he had a true knowledge of God and was susceptible to revelation from Him. Regardless of their origin, the Lord raises up inspired men to all nations (see Alma 29:8).

It is significant that Balaam is referred to every bit a soothsayer or diviner, somewhat on the order of Simon of the New Testament (compare Joshua 13:22; Acts eight:9–24). Although he acknowledged Jehovah and professed his dependence on Him, Balaam was willing to go against the Lord's counsel and accompany the men of Balak. To assure his responsiveness to God's volition, the Lord sent an affections to threaten him with death should he curse State of israel.

I of the remarkable things nearly Balaam's approval of Israel is the Messianic promise of Christ (see Numbers 24:14, 17, 19).

The rebuke received by Balaam from an animal wrought upon past the Spirit of God is a singular event in history. Speculation on how the deed was accomplished is useless. Information technology is certain that the beast spoke in a way understandable to Balaam. Other scriptures indicate that when animals are filled with the divine Spirit and celestialized, they will be able to limited themselves in ways before long denied them (meet Revelation iv:6, 9; D&C 77:2–4). Balaam is not recorded as showing surprise at this miracle, which circumstance has led some to advise that Balaam'southward mind was troubled because of his try to serve both God and mammon. Had he been more than thoughtful, the unusual beliefs of his otherwise obedient mount would have caused him to expect about to discover the trouble. And then perhaps he would accept discovered the angel'due south presence.

The incident was sufficient to behave out the Lord's purposes, however. Balaam was shown that it was not the journey in itself that was displeasing to God, but the feelings and intentions he harbored. The unabridged incident seems to have been brought about to sharpen his censor and sober his mind and so he would strictly speak only the discussion of God.

The record side by side describes the whoredoms Israel committed with the daughters of Moab; that is, State of israel joined the women of Moab in worshiping Baal-peor, a fertility god, including offering sacrifices to the god and indulging in sexual immorality. What is not mentioned here but is explained later (Numbers 31:sixteen) is that Balaam brash the Moabites in this activity. Evidently, when he saw that he could not earn Balak'southward commission by cursing Israel directly, he told Balak that God would only bless State of israel when they were righteous. If the Moabites could seduce Israel into idol worship, they would lose God'southward power. Thus, Balaam became a symbol of those who use their callings and gifts to get proceeds and debauchee the Lord's people (see two Peter 2:15; Revelation 2:14).

(18-19) Numbers 25:ane–10

Despite the severe action taken past Moses against those who had joined the Moabites in the worship of Baal, one man dared to bring one of the women into military camp. Phinehas slew them both, signifying to all that the priesthood could non tolerate such evil. He knew that the evil of a few could issue in suffering and fifty-fifty death for many. If State of israel lost power with God past tolerating evil in their midst, innocent people would die in the wars with the Canaanites when Israel crossed over Jordan.

Modernistic bishops have a similar responsibility to put abroad evil in the Church. While excommunication is the near severe penalisation they tin can invoke, information technology is notwithstanding their responsibility to root out evil from among the Saints. Failure to do then is to bear responsibility for the people'south sins themselves (meet Jacob 1:xix).

The land of Moab

(18-20) Numbers 26

Prior to archway into the promised land, Moses and Eleazar, the priest, counted past their respective tribes the children of Israel aged twenty years and older. In the procedure, they discovered that, except for three people, not one living soul over twenty years of age who had been numbered at the beginning of the desert wanderings thirty-8 years before was left among the children of Israel. Only Joshua, Caleb, and Moses himself remained of the original company that came out of Egypt. All of this was as the Lord had said (see 5. 65). Numbers 33:54 gives the reason the Israelites were numbered on this occasion.

(eighteen-21) Numbers 27:18–23

The event described here is the ordination and setting apart of Joshua to the priesthood held by Moses.

"Special blessings, anointings, sealing of anointings, confirmations, ordinations, callings, healings, offices, and graces are conferred by the laying on of hands by the Lord's legal administrators. As with all of the Lord's prescribed procedural requisites, the proffered blessings come merely when the designated formalities are observed. (Teachings, pp. 198–199.) …

"'According to the gild of God,' ordination to offices in the priesthood is performed by the laying on of hands. (Alma half dozen:1; Acts 6:5–6; one Tim. v:22.) Setting apart to positions of presidency, administration, or special responsibility comes in the same way. (5th Article of Faith; Num. 27:18–23; Deut. 34:9.)" (McConkie, Mormon Doctrine, p. 438.)

For an account of ancient State of israel's use of the Urim and Thummim, meet Reading 13-13.

(18-22) Numbers 30. The Making of Vows and the Conditions of Validity

The making of a covenant with the Lord was a very serious act in ancient Israel (see Reading xvi-15). This chapter in Numbers discusses the force and force of 1'south vows before the Lord. Particularly, it sets along the relationship betwixt man and woman where a vow or covenant is concerned. Four special instances are discussed:

"The first instance (vers. three–5) is that of a adult female in her youth, while yet unmarried, and living in her father's house. If she fabricated a vow of operation or abstinence, and her male parent heard of it and remained silent, it was to stand up, i.due east. to remain in force. But if her father held her dorsum when he heard of it, i.e. forbade her fulfilling it, it was not to stand or remain in force, and Jehovah would forgive her because of her begetter's refusal. Obedience to a male parent stood higher than a cocky-imposed religious service.—The second case (vers. 6–viii) was that of a vow of performance or abstinence, made by a woman earlier her marriage, and brought along with her (… 'upon herself') into her union. In such a instance the hubby had to decide every bit to its validity, in the same fashion as the father earlier her wedlock. In the day when he heard of information technology he could hold dorsum his married woman, i.e. dissolve her vow; only if he did not do this at in one case, he could not hinder its fulfilment afterwards. … The tertiary case (ver. 9) was that of a vow made by a widow or divorced woman. Such a vow had full force, because the woman was not dependent upon a husband.—The quaternary example (vers. 10–12) was that of a vow made by a wife in her married country. Such a vow was to remain in force if her husband remained silent when he heard of it, and did not restrain her. On the other hand, information technology was to have no force if her husband dissolved it at once." (Keil and Delitzsch, Commentary, ane:3:224).

(18-23) Numbers 32

See map three in the Bible for the tribal divisions of the land.

(18-24) Numbers 35:9–27. Why Were "Cities of Refuge" Necessary, and Who Was the Appointed "Revenger of Blood"?

Half dozen of the forty-eight Levitical cities were appointed to be "cities of refuge," places where those who had taken human life could find protection until they had been tried and either convicted of murder or released (v. eleven). These cities were to exist located on both sides of the Jordan (see five. fourteen). Note the distinction that Moses made between murdering and slaying a human beingness (run into vv. xv–25). Differentiation was made among what is called today premeditated murder, murder of passion, manslaughter, and cocky-defense.

"Cities of refuge among the Hebrews were necessary, because the old patriarchal law even so remained in force, viz., that the nearest akin had a correct to avenge the death of his relation by slaying the murderer; for the original law enacted that whosoever shed man's claret, by man should his blood be shed, Genesis 9:6, and none was judged and so proper to execute this law as the man who was nearest akin to the deceased. As many rash executions of this constabulary might take identify, from the very nature of the thing, it was accounted necessary to qualify its claims, and preclude injustice; and the cities of refuge were judged proper for this purpose. Nor do nosotros ever read that they were ever constitute inefficient, or that they were always driveling." (Clarke, Bible Commentary, 1:730.)

(eighteen-25) Numbers 36. The Daughters of Zelophehad and Their Inheritance

Here Moses dealt with a practical problem that would face Israel when they began to conquer the state. One time the tribal divisions were determined, individual families within each tribe were given a land inheritance. If a portion of land was given to a unmarried woman and she married into another tribe, which was probably quite mutual, then the woman's land would become the articulation property of her husband. Thus, another tribe would get a portion of the land assigned by the Lord and Moses to the original tribe. Moses and the elders foresaw the potential problems and ruled that land inheritances could not move from tribe to tribe.

Points to Ponder

(18-26) In this chapter we accept reviewed several instances in which State of israel or its individual members did non go along the laws of God.

Read Numbers 21:4–9.

This incident is famous in Israel's history. Find that all one had to practise to recover from the snake's poisonous strike was to await to the brass serpent on the pole that Moses had made and held up earlier the people. Naught more is told of the story. Yet, after prophets accept used this incident to teach some valuable lessons. Jesus used information technology as a type of Himself. How?

Read John 3:fourteen.

Nephi reported that although God had prepared the serpent on the pole as a means of the people's being healed, some refused to avail themselves of the proffered gift. Why? What happened so?

Read 1 Nephi 17:41.

Alma added a reason why the people would non obey. What does he say?

Read Alma 33:20–22.

Nephi, son of Helaman, said that Moses and later prophets taught the children of Israel that the brazen ophidian was a blazon of Christ. What special connexion did Nephi draw between the snake on the pole and Jesus Christ, the Son of God?

Read Helaman 8:13–16.

Elder Boyd Grand. Packer besides drew upon this incident to teach united states of america why we should mind the words of the living prophets.

"They are given divine authority. Not one of them aspired to the office he holds, nor did he call himself, for 'in the Church of Jesus Christ of Latter-day Saints, one takes the place to which one is duly called,' said President Clark, 'which place one neither seeks nor declines.' (Improvement Era, June 1951, p. 412.)

"'Ye have not chosen me,' said the Lord, 'but I have chosen yous, and ordained you.' (John xv:16.)

"We don't have to heed to them or pay listen to them—we have our agency. Merely at that place is a lesson in scripture to consider.

"The children of Israel entered the state of Edom. It was infested with serpents and snakes, the bite of which was then painful and so dangerous that they called them fiery, flying serpents. They cried for deliverance.

"'… And Moses prayed for the people.

"'And the Lord said unto Moses, Make thee a fiery snake, and fix it upon a pole: and it shall come to laissez passer, that every one that is bitten, when he looketh upon it, shall live.

"'And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a ophidian had bitten any man, when he beheld the snake of brass, he lived.' (Num. 21:7–9.)

"'How silly,' some must have said. 'How can such a thing cure me? I'll not testify my stupidity by paying whatsoever attending,' and some would not look. …

"And today many say, 'How silly! How could accepting Christ save me?' They will not plough their heads to look nor incline their ears to hear. They ignore the nifty witness that comes from these conferences. We ought to, indeed we must, heed the counsel of these men, for the Lord said, 'What I the Lord accept spoken, I have spoken, and I alibi non myself; and though the heavens and the globe pass away, my word shall non pass away, but shall all exist fulfilled, whether by mine own voice or by the voice of my servants, it is the same.'" (In Conference Report, Oct. 1968, pp. 75–76.)

It is not considering they are learned, or have accomplished professional person success, or have traveled widely, that one should listen, but because they are "called of God, by prophecy, and by the laying on of hands, by those who are in authority to preach the Gospel and administer in the ordinances thereof" that one should listen (Articles of Faith 1:5). Those who fail to heed their alarm vocalisation lose the promised blessings. Truly, equally the scriptures record, at that place are no successful sinners.

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Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/numbers-13-36-wilderness-wanderings-part-2?lang=eng