September 3, 2025 • 18 mins
Explore one of the most pivotal periods in Old Testament history with The Exodus and Wilderness Wanderings. This enlightening journey begins in the shadows of Egypt, where centuries of silence and Divine forgetfulness are shattered by miraculous events that lead to Israels liberation and the fall of Pharaohs empire. Experience the birth of the Israelite nation on that fateful Paschal night, marked by the blood of sacrifice. As they are guided to Mount Sinai, discover the laws, ordinances, and divine guidance that shape their identity. This narrative not only recounts the ancient history of Gods chosen people but also serves as a profound metaphor for the redemption and sanctification of the Church. By integrating archaeological insights and contemporary geographical research, Ive aimed to vividly illustrate the circumstances of their journey, allowing you to visualize the landscapes and experiences of the Israelites as they wander toward their promised inheritance.
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Speaker 1 (00:00):
Chapter seventeen of The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness. This is a LibriVox recording.
All librevox recordings are in the public domain. For more
information or to volunteer, please visit LibriVox dot org. Recording
(00:23):
by Roy Haines. The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness by Alfred Ettersheim, Chapter seventeen,
Departure from Sinai, March into the wilderness of paren At,
(00:44):
Tabara and Kebrath Hatava at length. On the twentieth day
of the second month, the signal for departure from Sinai
was given. The cloud which had rested upon the tabernacle,
moved the silver trunrumpets of the priests, summoned the camps
of Israel to their march, And as the ark itself
(01:06):
set forward, Moses, in joyous confidence of faith, spake those
words of mingled prayer and praise, which, as they mark
the progress of Israel towards the Land of Promise, have
ever been the signal in every forward movement of the Church.
Arise O Jehovah. Let thine enemies be scattered, Let them
(01:29):
also that hate thee flee before thee. The general destination
of Israel was, in the first place, the wilderness of Paran,
a name known long before this tract, may be described
as occupying the whole northern part of the Siniatic Peninsula,
between so called Araba on the east and the wilderness
(01:53):
of Shore in the west, which separates Philisthea from Egypt.
Here Israel was so to speak, hedged in by the
descendants of Esau, on the one side by the Edamites,
whose country lay east of the Araba, and on the
other by the Amalekites, while right before them were the Amorites.
(02:17):
The whole district still bears the name by diet at Tea,
the desert of the Wanderings. Its southern portion seems as
it were driven in wedgewise into the Siniatic Peninsula proper,
from which it is separated by a belt of sand
ascending from the so called tour, which had been the
(02:39):
scene of the first year of Israel's pilgrimage and of
the Siniatic Legislation. The Tea might be entered by one
of several passes through the mountains which form its southern boundary.
The et Tea itself is a limestone plateau of irregular surface.
It may general will be described as open plains of
(03:03):
sand and gravel, broken by a few valleys, and is
at present nearly waterless, with the exception of a few
springs situated in the larger waddies, which however, yield rather
an admixture of sand than water than water. The ground
is for the most part hard and unyielding, and is
(03:25):
covered in many places with a carpet of small flints,
which are so worn and polished as to resemble pieces
of black glass. In spring, however, there is a scanty
herbage even here, while in the larger waddies there is
always sufficient for camels, and even a few patches of
(03:45):
ground available for cultivation. Such was that great and terrible wilderness,
wherein were fiery serpents and scorpions, and drought, where there
was no water, through which Jehovah there God safely led Israel.
Still earlier retrospect on the part of Moses brings the
(04:07):
events about to be described most vividly before us. Addressing Israel,
he reminds them, when we departed from Horeb, we went
through all that great and terrible wilderness which ye saw
by the way of the Mountain of the Amorites, as Jehovah,
our God commanded us, and we came to Kaddish Barnia.
(04:31):
This Mountain of the Amorites is the most interesting spot
on the whole at Tea or wilderness. Of the wanderings
arrived there. It seems as if Israel were just about
to take possession of the promised land. Thence the spies
went forth to view the land. But here also the
(04:52):
sentence was spoken which doomed all that unbelieving, faint hearted
generation to fall in the world wilderness. And thither Israel
had to return at the end of their forty years
wanderings to start, as it were, anew on their journey
of possession. The Mountain of the Amorites is a mountain
(05:14):
plateau in the northeast of the at Tea, about seventy
miles long and from forty to fifty broad, which extends
northward to near Beersheba. It contains many spots known to
us from patriarchal history and also celebrated afterwards. According to
(05:34):
the description of travelers, we are here literally in a
land of ruins, many of them dating far back perhaps
from the time of the Exodus, if not earlier. Even
the old name of the Amorites is still everywhere, preserved
as Emir and Amori. It leaves a peculiar impression on
(05:57):
the mind to find not only the old scripture names
of towns continued these thousands of years, but actually to
hear the wells which Abraham and Isaac had dug, still
called by their ancient names. About half way towards Beersheba,
the whole character of the scenery changes. Instead of the wilderness,
(06:20):
we now have broad valleys with many and increasing evidences
of former habitation all around. Indeed, we are now in
the Negeb or South country, erroneously rendered the South in
our authorized version, which extends from about Kadesh to Beersheba.
If certain primeval stone remains found throughout the Siniatic Peninsula
(06:45):
have been regarded by the latest travelers as marking the journeyings,
or rather the more prolonged settlements of Israel in the wilderness,
there is one class of them which deserves special attention.
These are the so called hazareth or fenced enclosures, consisting
of a low wall of stones in which thick bundles
(07:09):
of thorny acacia are inserted, the tangled branches and long
needlelike spikes, forming a perfectly impenetrable hedge around the encampment
of tents and cattle which they sheltered. These Hazareth, so
frequently referred to in scripture, abound in this district. Such
(07:31):
then was the goal, and such the line of march
before Israel. When on that day in early summer, the
Ark and the hosts of the Lord moved forward from
the foot of Sinai at the reiterated request of Moses, Hobab,
the brother in law of Moses, had consented to accompany
(07:51):
Israel and to act as their guide in the wilderness
in the faith of afterwards sharing what goodness Jehovah would
do unto his people. This we learn from such passages
as Judges one, sixteen, First Samuel fifteen, six, twenty seven,
ten thirty twenty nine. Although the pillar of Cloud was
(08:16):
the real guide of Israel in all their journeying, yet
the local knowledge of Hobab would manifestly prove of the
greatest use in indicating springs and places of pasturage. And
so it always is the moving of the cloud or
its resting must be our sole guide. But under its
(08:37):
direction the best means which human skill or knowledge can
suggest should be earnestly sought and thankfully used. For three
days Israel now journeyed without finding a resting place. By
that time they must have fairly entered upon the great
and terrible wilderness. Heat of a may sun reflected by
(09:02):
such a soil, the fatigues of such a march, with
probably scarcity of water, and want of pasturage for their flocks,
all combined to depress those whose hearts were not strong
in faith and filled with longing for the better country.
Behind and around was the great wilderness, and so far
(09:23):
as could be seen, no resting place before them in truth,
Before inheriting the promises, Israel had now to pass through
a trial of faith analogous to that which Abraham had undergone.
Only as in his case, each victory had been marked
by increasing encouragements in theirs, each failure was attended by
(09:48):
louder warnings, till at last the judgment came, which deprived
that unbelieving generation of their share in the enjoyment of
the promise. Three days journ under such difficulties, and the
people were as they who complain of evil in the
ears of Jehovah. But as this really reflected upon his guidance,
(10:12):
it displeased the Lord, and a fire sent by Jehovah
consumed the ends of the camp. At the intercession of Moses,
the fire was quenched, but the lesson which might have
been learned and the warning conveyed in the judgment which
had begun in the uttermost parts of the camp remained unnoticed.
(10:33):
Even the name Taborah burning, which Moses had intended to
perpetuate the memory of this event, was unheeded. Possibly the
quenching of the fire may have deadened their spiritual sensibility,
as formally, the removal of the plagues had hardened the
heart of Pharaoh and his people, and so Taborah soon
(10:56):
became Gebrath Hatava, and the fire of wrath that had
burned in the uttermost parts raged fiercely within the camp itself.
The sin of Israel at Kabrath Hitaba was due to
lust and manifested itself in contempt for God's provision and
(11:17):
in a desire after that of Egypt. The mixed multitude
which had come up with Israel were the first to
lust from them, it spread to Israel. The past misery
of Egypt, even its cruel bondage, seemed for the moment
quite forgotten, and only the lowest thoughts of the abundant
(11:39):
provision which it had supplied for their carnal wants were
present to their minds. This impatient question of disappointed lustfulness,
who shall give us flesh to eat? Repeated even to weeping,
can only be accounted for by such a state of feeling.
(11:59):
But if it exist, it was natural that God's gracious
provision of manna should also be despised, as if to
mark their sin. In this more clearly, Scripture here repeats
its description of the manna and of its miraculous provision.
When Moses found the weeping not confined to any particular class,
(12:22):
but general among the people, and that the anger of
Jehovah was kindled greatly, his heart sank within him. Yet,
as all had been well observed, he carried his complaint
to the Lord in prayer. And therefore his was not
the language of unbelief, only that of utter depression. Rightly
(12:45):
understood these words of his Have I conceived all this? People?
Have I begotten them? Implied not that he but God
was their father and their provider, and that therefore he
must cast their care upon the Lord. But even so
the trial of Moses had in this instance become a temptation,
(13:07):
although God gave him, with the temptation a way of escape.
Two things would the Lord do in answer to the
appeal of Moses. First he would, in his tender mercy,
support and encourage his servant, and then manifest his power
and holiness. With this twofold purpose in view, Moses was
(13:32):
directed to place seventy of the elders of Israel, probably
in a semicircle around the entrance to the tabernacle. These
elders were henceforth to help Moses in bearing the burden
of the people. He had wished help, and he was
now to receive it, although he would soon experience that
(13:54):
the help of man was vain, and God alone the
true helper. To show in sight of all men that
he had appointed such help, yet only as a help
to Moses, God came down in a cloud, spake unto Moses,
and then put his spirit upon these elders. In manifestation
(14:17):
of this new gift, they prophesied, by which, however, we
are to understand not the prediction of future events, but
probably that speaking in the spirit, which in the New
Testament also is designated as prophesizing further west. In the
mind of the people. This should be connected with any
(14:38):
miraculous power inherent in Moses. The same spirit descended and
with the same effect, upon two Eldad and Meddad, who
had been written that is, designated for office, but who
for some reason had been prevented from appearing at the
door of the tabernacle. The lesson, it was evident, was
(14:59):
reques wired. For even Joshua had misunderstood the matter. When
he found that Eldad and Meddad prophesied in the camp,
he deemed the authority of his master compromised, and wished
to forbid them, since these men had not received the
gift through Moses. We are here reminded of the similar
(15:21):
conduct of John, who would have forbidden one casting out
devils in the name of Christ, because he followed not
with the other disciples, and of the Lord's rebuke of
such mistaken zeal, a mistake too often repeated and are
rebuked too much forgotten in the Christian Church. At all times,
(15:42):
far different were the feelings of Moses as a faithful servant.
He emphatically disclaimed all honor for himself and only expressed
the fervent wish that the same spiritual gifts might be
shared by all the Lord's people. One thing was still required.
God would manifest his power in providing for the wants
(16:04):
of the people, and his holiness in taking vengeance on
their lust. The lesson was specially needed, for even Moses had,
when first told, questioned the full promise of providing for
the whole people flesh sufficient to last for a month.
And now the Lord again showed how easily he could
(16:25):
bring about supernatural results by what we call natural means.
As explained in the former chapter, in spring, the quails
migrate in immense numbers from the interior of Africa northwards.
An east wind blowing from the Arabian Gulf now drove
them in vast quantities just over the Camp of Israel.
(16:48):
Here they fell down, exhausted by the flight, and lay
to the distance of a day's journey on this side,
and on that, in some places two cubits high. It
is the same lesson which we have so often learned
in this history. The wind which brought the quails went
forth from the Lord, and the number brought was far
(17:12):
beyond what is ordinarily witnessed. Although such a flight and
drooping of birds are by no means uncommon, and so
God can, by means unthought of send sudden deliverance unexpectedly,
even to one like Moses. But as for Israel, they
had now their wishes more than gratified. The supply of
(17:36):
flesh thus provided, sufficed not only for the present, but
was such that the greater part of it was preserved
for after use. Thus God had shown the folly of
those who murmured against his provision or questioned his ability.
It still remained to punish the presumption and sin of
(17:57):
their conduct. While the flesh was yet between their teeth,
ere it was chewed. The wrath of Jehovah was kindled
against the people, and Jehovah smote the people with a
very great plague. And he called the name of that
place Kibrath Hatava, the graves of lust, because there they
(18:19):
had buried the people that lusted. But how deeply the
impression of this judgment sunk into the hearts of the
godly in Israel appears from such passages as first Psalms
twenty eight, twenty six through thirty one, while its permanent
lesson to all times is summed up in these words.
(18:40):
He gave them their request, but sent leanness into their soul.
End of Chapter seventeen.
Chapter seventeen of The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness. This is a LibriVox recording.
All librevox recordings are in the public domain. For more
information or to volunteer, please visit LibriVox dot org. Recording
(00:23):
by Roy Haines. The Bible History, Volume two, The Exodus
and the Wanderings in the Wilderness by Alfred Ettersheim, Chapter seventeen,
Departure from Sinai, March into the wilderness of paren At,
(00:44):
Tabara and Kebrath Hatava at length. On the twentieth day
of the second month, the signal for departure from Sinai
was given. The cloud which had rested upon the tabernacle,
moved the silver trunrumpets of the priests, summoned the camps
of Israel to their march, And as the ark itself
(01:06):
set forward, Moses, in joyous confidence of faith, spake those
words of mingled prayer and praise, which, as they mark
the progress of Israel towards the Land of Promise, have
ever been the signal in every forward movement of the Church.
Arise O Jehovah. Let thine enemies be scattered, Let them
(01:29):
also that hate thee flee before thee. The general destination
of Israel was, in the first place, the wilderness of Paran,
a name known long before this tract, may be described
as occupying the whole northern part of the Siniatic Peninsula,
between so called Araba on the east and the wilderness
(01:53):
of Shore in the west, which separates Philisthea from Egypt.
Here Israel was so to speak, hedged in by the
descendants of Esau, on the one side by the Edamites,
whose country lay east of the Araba, and on the
other by the Amalekites, while right before them were the Amorites.
(02:17):
The whole district still bears the name by diet at Tea,
the desert of the Wanderings. Its southern portion seems as
it were driven in wedgewise into the Siniatic Peninsula proper,
from which it is separated by a belt of sand
ascending from the so called tour, which had been the
(02:39):
scene of the first year of Israel's pilgrimage and of
the Siniatic Legislation. The Tea might be entered by one
of several passes through the mountains which form its southern boundary.
The et Tea itself is a limestone plateau of irregular surface.
It may general will be described as open plains of
(03:03):
sand and gravel, broken by a few valleys, and is
at present nearly waterless, with the exception of a few
springs situated in the larger waddies, which however, yield rather
an admixture of sand than water than water. The ground
is for the most part hard and unyielding, and is
(03:25):
covered in many places with a carpet of small flints,
which are so worn and polished as to resemble pieces
of black glass. In spring, however, there is a scanty
herbage even here, while in the larger waddies there is
always sufficient for camels, and even a few patches of
(03:45):
ground available for cultivation. Such was that great and terrible wilderness,
wherein were fiery serpents and scorpions, and drought, where there
was no water, through which Jehovah there God safely led Israel.
Still earlier retrospect on the part of Moses brings the
(04:07):
events about to be described most vividly before us. Addressing Israel,
he reminds them, when we departed from Horeb, we went
through all that great and terrible wilderness which ye saw
by the way of the Mountain of the Amorites, as Jehovah,
our God commanded us, and we came to Kaddish Barnia.
(04:31):
This Mountain of the Amorites is the most interesting spot
on the whole at Tea or wilderness. Of the wanderings
arrived there. It seems as if Israel were just about
to take possession of the promised land. Thence the spies
went forth to view the land. But here also the
(04:52):
sentence was spoken which doomed all that unbelieving, faint hearted
generation to fall in the world wilderness. And thither Israel
had to return at the end of their forty years
wanderings to start, as it were, anew on their journey
of possession. The Mountain of the Amorites is a mountain
(05:14):
plateau in the northeast of the at Tea, about seventy
miles long and from forty to fifty broad, which extends
northward to near Beersheba. It contains many spots known to
us from patriarchal history and also celebrated afterwards. According to
(05:34):
the description of travelers, we are here literally in a
land of ruins, many of them dating far back perhaps
from the time of the Exodus, if not earlier. Even
the old name of the Amorites is still everywhere, preserved
as Emir and Amori. It leaves a peculiar impression on
(05:57):
the mind to find not only the old scripture names
of towns continued these thousands of years, but actually to
hear the wells which Abraham and Isaac had dug, still
called by their ancient names. About half way towards Beersheba,
the whole character of the scenery changes. Instead of the wilderness,
(06:20):
we now have broad valleys with many and increasing evidences
of former habitation all around. Indeed, we are now in
the Negeb or South country, erroneously rendered the South in
our authorized version, which extends from about Kadesh to Beersheba.
If certain primeval stone remains found throughout the Siniatic Peninsula
(06:45):
have been regarded by the latest travelers as marking the journeyings,
or rather the more prolonged settlements of Israel in the wilderness,
there is one class of them which deserves special attention.
These are the so called hazareth or fenced enclosures, consisting
of a low wall of stones in which thick bundles
(07:09):
of thorny acacia are inserted, the tangled branches and long
needlelike spikes, forming a perfectly impenetrable hedge around the encampment
of tents and cattle which they sheltered. These Hazareth, so
frequently referred to in scripture, abound in this district. Such
(07:31):
then was the goal, and such the line of march
before Israel. When on that day in early summer, the
Ark and the hosts of the Lord moved forward from
the foot of Sinai at the reiterated request of Moses, Hobab,
the brother in law of Moses, had consented to accompany
(07:51):
Israel and to act as their guide in the wilderness
in the faith of afterwards sharing what goodness Jehovah would
do unto his people. This we learn from such passages
as Judges one, sixteen, First Samuel fifteen, six, twenty seven,
ten thirty twenty nine. Although the pillar of Cloud was
(08:16):
the real guide of Israel in all their journeying, yet
the local knowledge of Hobab would manifestly prove of the
greatest use in indicating springs and places of pasturage. And
so it always is the moving of the cloud or
its resting must be our sole guide. But under its
(08:37):
direction the best means which human skill or knowledge can
suggest should be earnestly sought and thankfully used. For three
days Israel now journeyed without finding a resting place. By
that time they must have fairly entered upon the great
and terrible wilderness. Heat of a may sun reflected by
(09:02):
such a soil, the fatigues of such a march, with
probably scarcity of water, and want of pasturage for their flocks,
all combined to depress those whose hearts were not strong
in faith and filled with longing for the better country.
Behind and around was the great wilderness, and so far
(09:23):
as could be seen, no resting place before them in truth,
Before inheriting the promises, Israel had now to pass through
a trial of faith analogous to that which Abraham had undergone.
Only as in his case, each victory had been marked
by increasing encouragements in theirs, each failure was attended by
(09:48):
louder warnings, till at last the judgment came, which deprived
that unbelieving generation of their share in the enjoyment of
the promise. Three days journ under such difficulties, and the
people were as they who complain of evil in the
ears of Jehovah. But as this really reflected upon his guidance,
(10:12):
it displeased the Lord, and a fire sent by Jehovah
consumed the ends of the camp. At the intercession of Moses,
the fire was quenched, but the lesson which might have
been learned and the warning conveyed in the judgment which
had begun in the uttermost parts of the camp remained unnoticed.
(10:33):
Even the name Taborah burning, which Moses had intended to
perpetuate the memory of this event, was unheeded. Possibly the
quenching of the fire may have deadened their spiritual sensibility,
as formally, the removal of the plagues had hardened the
heart of Pharaoh and his people, and so Taborah soon
(10:56):
became Gebrath Hatava, and the fire of wrath that had
burned in the uttermost parts raged fiercely within the camp itself.
The sin of Israel at Kabrath Hitaba was due to
lust and manifested itself in contempt for God's provision and
(11:17):
in a desire after that of Egypt. The mixed multitude
which had come up with Israel were the first to
lust from them, it spread to Israel. The past misery
of Egypt, even its cruel bondage, seemed for the moment
quite forgotten, and only the lowest thoughts of the abundant
(11:39):
provision which it had supplied for their carnal wants were
present to their minds. This impatient question of disappointed lustfulness,
who shall give us flesh to eat? Repeated even to weeping,
can only be accounted for by such a state of feeling.
(11:59):
But if it exist, it was natural that God's gracious
provision of manna should also be despised, as if to
mark their sin. In this more clearly, Scripture here repeats
its description of the manna and of its miraculous provision.
When Moses found the weeping not confined to any particular class,
(12:22):
but general among the people, and that the anger of
Jehovah was kindled greatly, his heart sank within him. Yet,
as all had been well observed, he carried his complaint
to the Lord in prayer. And therefore his was not
the language of unbelief, only that of utter depression. Rightly
(12:45):
understood these words of his Have I conceived all this? People?
Have I begotten them? Implied not that he but God
was their father and their provider, and that therefore he
must cast their care upon the Lord. But even so
the trial of Moses had in this instance become a temptation,
(13:07):
although God gave him, with the temptation a way of escape.
Two things would the Lord do in answer to the
appeal of Moses. First he would, in his tender mercy,
support and encourage his servant, and then manifest his power
and holiness. With this twofold purpose in view, Moses was
(13:32):
directed to place seventy of the elders of Israel, probably
in a semicircle around the entrance to the tabernacle. These
elders were henceforth to help Moses in bearing the burden
of the people. He had wished help, and he was
now to receive it, although he would soon experience that
(13:54):
the help of man was vain, and God alone the
true helper. To show in sight of all men that
he had appointed such help, yet only as a help
to Moses, God came down in a cloud, spake unto Moses,
and then put his spirit upon these elders. In manifestation
(14:17):
of this new gift, they prophesied, by which, however, we
are to understand not the prediction of future events, but
probably that speaking in the spirit, which in the New
Testament also is designated as prophesizing further west. In the
mind of the people. This should be connected with any
(14:38):
miraculous power inherent in Moses. The same spirit descended and
with the same effect, upon two Eldad and Meddad, who
had been written that is, designated for office, but who
for some reason had been prevented from appearing at the
door of the tabernacle. The lesson, it was evident, was
(14:59):
reques wired. For even Joshua had misunderstood the matter. When
he found that Eldad and Meddad prophesied in the camp,
he deemed the authority of his master compromised, and wished
to forbid them, since these men had not received the
gift through Moses. We are here reminded of the similar
(15:21):
conduct of John, who would have forbidden one casting out
devils in the name of Christ, because he followed not
with the other disciples, and of the Lord's rebuke of
such mistaken zeal, a mistake too often repeated and are
rebuked too much forgotten in the Christian Church. At all times,
(15:42):
far different were the feelings of Moses as a faithful servant.
He emphatically disclaimed all honor for himself and only expressed
the fervent wish that the same spiritual gifts might be
shared by all the Lord's people. One thing was still required.
God would manifest his power in providing for the wants
(16:04):
of the people, and his holiness in taking vengeance on
their lust. The lesson was specially needed, for even Moses had,
when first told, questioned the full promise of providing for
the whole people flesh sufficient to last for a month.
And now the Lord again showed how easily he could
(16:25):
bring about supernatural results by what we call natural means.
As explained in the former chapter, in spring, the quails
migrate in immense numbers from the interior of Africa northwards.
An east wind blowing from the Arabian Gulf now drove
them in vast quantities just over the Camp of Israel.
(16:48):
Here they fell down, exhausted by the flight, and lay
to the distance of a day's journey on this side,
and on that, in some places two cubits high. It
is the same lesson which we have so often learned
in this history. The wind which brought the quails went
forth from the Lord, and the number brought was far
(17:12):
beyond what is ordinarily witnessed. Although such a flight and
drooping of birds are by no means uncommon, and so
God can, by means unthought of send sudden deliverance unexpectedly,
even to one like Moses. But as for Israel, they
had now their wishes more than gratified. The supply of
(17:36):
flesh thus provided, sufficed not only for the present, but
was such that the greater part of it was preserved
for after use. Thus God had shown the folly of
those who murmured against his provision or questioned his ability.
It still remained to punish the presumption and sin of
(17:57):
their conduct. While the flesh was yet between their teeth,
ere it was chewed. The wrath of Jehovah was kindled
against the people, and Jehovah smote the people with a
very great plague. And he called the name of that
place Kibrath Hatava, the graves of lust, because there they
(18:19):
had buried the people that lusted. But how deeply the
impression of this judgment sunk into the hearts of the
godly in Israel appears from such passages as first Psalms
twenty eight, twenty six through thirty one, while its permanent
lesson to all times is summed up in these words.
(18:40):
He gave them their request, but sent leanness into their soul.
End of Chapter seventeen.
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Current and classic episodes, featuring compelling true-crime mysteries, powerful documentaries and in-depth investigations. Follow now to get the latest episodes of Dateline NBC completely free, or subscribe to Dateline Premium for ad-free listening and exclusive bonus content: DatelinePremium.com
The Herd with Colin Cowherd
The Herd with Colin Cowherd is a thought-provoking, opinionated, and topic-driven journey through the top sports stories of the day.