Text -- Numbers 33:1-41 (NET)

Wanderings from Egypt to Sinai

33:1 These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority of Moses and Aaron. 33:2 Moses recorded their departures according to their journeys, by the commandment of the Lord; now these are their journeys according to their departures. 33:3 They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the Israelites went out defiantly in plain sight of all the Egyptians. 33:4 Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods. 33:5 The Israelites traveled from Rameses and camped in Succoth. 33:6 They traveled from Succoth, and camped in Etham, which is on the edge of the wilderness. 33:7 They traveled from Etham, and turned again to Pi-hahiroth, which is before Baal-Zephon; and they camped before Migdal. 33:8 They traveled from Pi-hahiroth, and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah. 33:9 They traveled from Marah and came to Elim; in Elim there are twelve fountains of water and seventy palm trees, so they camped there. 33:10 They traveled from Elim, and camped by the Red Sea. 33:11 They traveled from the Red Sea and camped in the wilderness of Zin. 33:12 They traveled from the wilderness of Zin and camped in Dophkah. 33:13 And they traveled from Dophkah, and camped in Alush. 33:14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink. 33:15 They traveled from Rephidim and camped in the wilderness of Sinai.

Wanderings in the Wilderness

33:16 They traveled from the desert of Sinai and camped at Kibroth Hattaavah. 33:17 They traveled from Kibroth Hattaavah and camped at Hazeroth. 33:18 They traveled from Hazeroth and camped in Rithmah. 33:19 They traveled from Rithmah and camped at Rimmon-perez. 33:20 They traveled from Rimmon-perez and camped in Libnah. 33:21 They traveled from Libnah and camped at Rissah. 33:22 They traveled from Rissah and camped in Kehelathah. 33:23 They traveled from Kehelathah and camped at Mount Shepher. 33:24 They traveled from Mount Shepher and camped in Haradah. 33:25 They traveled from Haradah and camped in Makheloth. 33:26 They traveled from Makheloth and camped at Tahath. 33:27 They traveled from Tahath and camped at Terah. 33:28 They traveled from Terah and camped in Mithcah. 33:29 They traveled from Mithcah and camped in Hashmonah. 33:30 They traveled from Hashmonah and camped in Moseroth. 33:31 They traveled from Moseroth and camped in Bene-jaakan. 33:32 They traveled from Bene-jaakan and camped at Hor-haggidgad. 33:33 They traveled from Hor-haggidgad and camped in Jotbathah. 33:34 They traveled from Jotbathah and camped in Abronah. 33:35 They traveled from Abronah and camped at Ezion-geber. 33:36 They traveled from Ezion-geber and camped in the wilderness of Zin, which is Kadesh.

Wanderings from Kadesh to Moab

33:37 They traveled from Kadesh and camped in Mount Hor at the edge of the land of Edom. 33:38 Aaron the priest ascended Mount Hor at the command of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month. 33:39 Now Aaron was 123 years old when he died in Mount Hor. 33:40 The king of Arad, the Canaanite king who lived in the south of the land of Canaan, heard about the approach of the Israelites. 33:41 They traveled from Mount Hor and camped in Zalmonah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 33:2

When they set out, God ordered him to keep a journal of all the remarkable occurrences in the way, that it might be a satisfaction to himself and an instruction to others. It may be of use to Christians, to preserve an account of the providences of God concerning them, the constant series of mercies they have experienced, and especially those turns which have made some days of their lives more remarkable.

Wesley: Num 33:4

Their false gods, namely those beasts which the brutish Egyptians worshipped as gods, which were killed with the rest, for the first-born both of men and beasts were then killed. Probably their images likewise were thrown down, as Dagon afterward before the ark.

Wesley: Num 33:10

sea - By another part of that sea which they passed over.

JFB: Num 33:1

This chapter may be said to form the winding up of the history of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the occupation and division of the promised land. As several apparent discrepancies will be discovered on comparing the records here given of the journeyings from Sinai with the detailed accounts of the events narrated in the Book of Exodus and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of only the most important stations in their journeys--those where they formed prolonged encampments, and whence they dispersed their flocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab.

JFB: Num 33:1

That is, a vast multitude marshalled in separate companies, but regular order.

JFB: Num 33:2

The wisdom of this divine order is seen in the importance of the end to which it was subservient--namely, partly to establish the truth of the history, partly to preserve a memorial of God's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan.

JFB: Num 33:3

Generally identified with Heroopoils, now the modern Abu-Keisheid (see on Exo 12:37), which was probably the capital of Goshen, and, by direction of Moses, the place of general rendezvous previous to their departure.

JFB: Num 33:4

Used either according to Scripture phraseology to denote their rulers (the first-born of the king and his princes) or the idolatrous objects of Egyptian worship.

JFB: Num 33:5

That is, "booths"--a place of no note except as a temporary halting place, at Birketel-Hadji, the Pilgrim's Pool [CALMET].

JFB: Num 33:6

Edge, or border of all that part of Arabia-Petræa which lay contiguous to Egypt and was known by the general name of Shur.

JFB: Num 33:7

(See on Exo 14:2).

JFB: Num 33:8

Thought to be Ain Howarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot.

JFB: Num 33:9

Supposed to be Wady Ghurundel (see on Exo 15:27).

JFB: Num 33:10

The road from Wady Ghurundel leads into the interior, in consequence of a high continuous ridge which excludes all view of the sea. At the mouth of Wady-et-Tayibeh, after about three days' march, it opens again on a plain along the margin of the Red Sea. The minute accuracy of the Scripture narrative, in corresponding so exactly with the geographical features of this region, is remarkably shown in describing the Israelites as proceeding by the only practicable route that could be taken. This plain, where they encamped, was the Desert of Sin (see on Exo 16:1).

JFB: Num 33:12-14

These three stations, in the great valleys of El Sheikh and Feiran, would be equivalent to four days' journey for such a host. Rephidim (Exo 17:6) was in Horeb, the burnt region--a generic name for a hot, mountainous country. [See on Exo 17:1.]

JFB: Num 33:15

The Wady Er-Raheh.|| 04777||1||22||0||@@FROM SINAI TO KADESH AND PLAINS OF MOAB.==== (Num. 33:16-56)

JFB: Num 33:15

The route, on breaking up the encampment at Sinai, led down Wady Sheikh; then crossing Jebel-et-Tih, which intersected the peninsula, they descended into Wady Zalaka, pitching successively at two brief, though memorable, stations (Deu 9:22); then they encamped at Hazeroth ("unwalled villages"), supposed to be at Ain-Hadera (see on Num 11:35). Kadesh, or Kadesh-barnea, is supposed to be the great valley of the Ghor, and the city Kadesh to have been situated on the border of this valley [BURCKHARDT; ROBINSON]. But as there are no less than eighteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (Deu 1:2), it is evident that the intermediate stations here recorded belong to another and totally different visit to Kadesh. The first was when they left Sinai in the second month (Num 1:11; Num 13:20), and were in Kadesh in August (Deu 1:45), and "abode many days" in it. Then, murmuring at the report of the spies, they were commanded to return into the desert "by the way of the Red Sea." The arrival at Kadesh, mentioned in this catalogue, corresponds to the second sojourn at that place, being the first month, or April (Num 20:1). Between the two visits there intervened a period of thirty-eight years, during which they wandered hither and thither through all the region of El-Tih ("wanderings"), often returning to the same spots as the pastoral necessities of their flocks required; and there is the strongest reason for believing that the stations named between Hazeroth (Num 33:8) and Kadesh (Num 33:36) belong to the long interval of wandering. No certainty has yet been attained in ascertaining the locale of many of these stations. There must have been more than are recorded; for it is probable that those only are noted where they remained some time, where the tabernacle was pitched, and where Moses and the elders encamped, the people being scattered for pasture in various directions. From Ezion-geber, for instance, which stood at the head of the gulf of Akaba, to Kadesh, could not be much less than the whole length of the great valley of the Ghor, a distance of not less than a hundred miles, whatever might be the exact situation of Kadesh; and, of course, there must have been several intervening stations, though none are mentioned. The incidents and stages of the rest of the journey to the plains of Moab are sufficiently explicit from the preceding chapters.

JFB: Num 33:18

A station possibly in some wady extending westward of the Ghor.

JFB: Num 33:19

A city of Judah and Simeon (Jos 15:32); Libnah, so called from its white poplars (Jos 10:29), or, as some think, a white hill between Kadesh and Gaza (Jos 10:29); Rissah (El-arish); mount Shapher (Cassius); Moseroth, adjacent to mount Hor, in Wady Mousa. Ezion-geber, near Akaba, a seaport on the western shore of the Elanitic gulf; Wilderness of Zin, on the east side of the peninsula of Sinai; Punon, in the rocky ravines of mount Hor and famous for the mines and quarries in its vicinity as well as for its fruit trees, now Tafyle, on the border of Edom; Abarim, a ridge of rugged hills northwest of the Arnon--the part called Nebo was one of its highest peaks--opposite Jericho. (See on Deu 10:6).

Clarke: Num 33:2

And Moses wrote their goings out according to their journeys - We may consider the whole book of Numbers as a diary, and indeed the first book of travels ever published. Dr. Shaw, Dr. Pococke, and several others, have endeavored to mark out the route of the Israelites, through this great, dreary, and trackless desert, and have ascertained many of the stages here described. Indeed there are sufficient evidences of this important journey still remaining, for the descriptions of many are so particular that the places are readily ascertained by them; but this is not the case with all. Israel was the Church of God in the wilderness, and its unsettled, wandering state under Moses may point out the unsettled state of religion under the law. Their being brought, after the death of Moses, into the promised rest by Joshua, may point out the establishment, fixedness, and certainty of that salvation provided by Jesus Christ, of whom Joshua, in name and conduct, was a remarkable type. Mr. Ainsworth imagines that the forty-two stations here enumerated, through which the Israelites were brought to the verge of the promised land, and afterwards taken over Jordan into the rest which God had promised, point out the forty-two generations from Abraham unto Christ, through whom the Savior of the world came, by whose blood we have an entrance into the holiest, and enjoy the inheritance among the saints in light. And Mr. Bromley, in his Way to the Sabbath of Rest, considers each name and place as descriptive of the spiritual state through which a soul passes in its way to the kingdom of God. But in cases of this kind fancy has much more to do than judgment.

Clarke: Num 33:3

From Rameses - This appears to have been the metropolis of the land of Goshen, and the place of rendezvous whence the whole Israelitish nation set out on their journey to the promised land; and is supposed to be the same as Cairo. See the notes on Exo 12:37

Here Follow the Forty-Two Station

Station 1.

Clarke: Num 33:5

And pitched in Succoth - This name signifies booths or tents, and probably refers to no town or village, but simply designates the place where they pitched their tents for the first time after their departure from Rameses

Stat. 2.

Clarke: Num 33:6

Etham, which is in the edge of the wilderness - This place is not well known; Dr. Shaw supposes it to have been one mile from Cairo. Calmet thinks it is the city of Buthum mentioned by Herodotus, which he places in Arabia, on the frontiers of Egypt

Stat. 3.

Clarke: Num 33:7

Pi-hahiroth - See on Exo 14:1 (note), and Exo 14:2 (note). Baal-zephon Calmet supposes to be the Clysma of the Greeks, and the Kolzum of the Arabians

Stat. 4.

Clarke: Num 33:8

And went three days’ journey in the wilderness of Etham - Called the wilderness of Shur, Exo 15:22

Clarke: Num 33:8

And pitched in Marah - Dr. Shaw supposes this place to be at Sedur, over against the valley of Baideah, on the opposite side of the Red Sea

Stat. 5.

Clarke: Num 33:9

And came unto Elim - A place on the skirts of the deserts of Sin, two leagues from Tor, and nearly thirty from Corondel, a large bay on the east side of the Red Sea. Dr. Shaw, when he visited this place, found but nine of the twelve wells mentioned in the text, and instead of 70 palm trees, he found upwards of 2,000. See on Exo 15:27 (note)

Stat. 6.

Clarke: Num 33:10

Encamped by the Red Sea - It is difficult to assign the place of this encampment, as the Israelites were now on their way to Mount Sinai, which lay considerably to the east of Elim, and consequently farther from the sea than the former station. It might be called by the Red Sea, as the Israelites had it, as the principal object, still in view. This station however is mentioned nowhere else. By the Red Sea we are not to understand a sea, the waters of which are red, or the sand red, or any thing else about or in it red; for nothing of this kind appears. It is called in Hebrew ים סוף yam suph , which signifies the weedy sea. The Septuagint rendered the original by θαλασσα εραθρα, and the Vulgate after it by mare rubrum , and the European versions followed these, and, in opposition to etymology and reason, translated it the Red Sea. See the note on Exo 10:19

Stat. 7.

Clarke: Num 33:11

The wilderness of Sin - This lies between Elim and Mount Sinai. Dr. Shaw and his companions traversed these plains in nine hours

Stat. 8.

Clarke: Num 33:12

Dophkah - This place is not mentioned in Exodus and its situation is not known

Stat. 9.

Clarke: Num 33:13

Alush - Neither is this mentioned in Exodus and its situation is equally unknown

Stat. 10.

Clarke: Num 33:14

Rephidim - Remarkable for the rebellion of the Israelites against Moses, because of the want of water, Exodus 17

Stat. 11.

Clarke: Num 33:15

The wilderness of Sinai - Somewhere northward of Mount Sinai, on the straight road to the promised land, to which they now directed their course

Stat. 12.

Clarke: Num 33:16

Kibroth-hattaavah - No city, village, etc., but a place in the open desert, which had its name from the plague that fell upon the Israelites, through their murmuring against God, and their inordinate desire of flesh. See on Numbers 11 (note). But it appears that the Israelites had traveled three days’ journey in order to reach this place, Num 10:33, and commentators suppose there must have been other stations which are not laid down here, probably because the places were not remarkable

Stat. 13.

Clarke: Num 33:17

Hazeroth - This place Dr. Shaw computes to have been about thirty miles distant from Mount Sinai

Stat. 14.

Clarke: Num 33:18

Rithmah - This place lay somewhere in the wilderness of Paran, through which the Israelites were now passing. See Num 13:1, Num 13:3. The name signifies the juniper tree; and the place probably had its name from the great number of those trees growing in that district

Stat. 15.

Clarke: Num 33:19

Rimmon-parez - Unknown

Stat. 16.

Clarke: Num 33:20

Libnah - The situation of this place is uncertain. A city of this name is mentioned Jos 10:29, as situated between Kadesh-barnea and Gaza

Stat. 17.

Clarke: Num 33:21

Bissah - A place mentioned nowhere else in the sacred writings. Its situation utterly uncertain

Stat. 18.

Clarke: Num 33:22

Kehelathah - Utterly unknown; though some conjecture that it might have been the place called Keilah, 1Sa 23:1, etc., but this is unlikely

Stat. 19.

Clarke: Num 33:23

Shapher - Where this mountain lay cannot be determined

Stat. 20.

Clarke: Num 33:24

Haradah - Unknown, Calmet supposes that it may be the place called Bered, Gen 16:14, which was in the vicinity of Kadesh

Stat. 21.

Clarke: Num 33:25

Makheloth - A name found nowhere else in Scripture

Stat. 22.

Clarke: Num 33:26

Tahath - Unknown

Stat. 23.

Clarke: Num 33:27

Tarah - Also unknown

Stat. 24.

Clarke: Num 33:28

Mithcah - Calmet conjectures that this may be Mocha, a city in Arabia Petraea

Stat. 25.

Clarke: Num 33:29

Hashmonah - Supposed by some to be the same as Azmon, Num 34:4

Stat. 26.

Clarke: Num 33:30

Moseroth - Situation unknown. In Deu 10:6 it is said that the Israelites took their journey from Beeroth, the wells of the children of Jaakan, to Mosera, and there Aaron died. If so, Mosera, Moseroth, and Hor, must be different names of the same place; or Moseroth, or Mosera, must have been some town or village near Mount Hor, for there Aaron died. See Num 33:38

Stat. 27.

Clarke: Num 33:31

Bene-jaakan - Unknown. The sons of Jaakan. See the preceding verse, Num 33:30 (note)

Stat. 28.

Clarke: Num 33:32

Hor-hagidgad - The hole or pit of Gidgad. Unknown. It was a place perhaps remarkable for some vast pit or cavern, from which it took its name

Stat. 29.

Clarke: Num 33:33

Jotrathah - Situation unknown. It is said in Deu 10:7 to be a land of rivers of waters

Stat. 30.

Clarke: Num 33:34

Ebronah - Nowhere else mentioned. Stat. 31.

Clarke: Num 33:35

Ezion-gaber - Dr. Shaw places this port on the western coast of the Elantic gulf of the Red Sea. It is now called Meenah el Dsahab, or the golden port, by the Arabs; because it was from this place that Solomon sent his ships for gold to Ophir, 1Ki 9:26. He supposes it to be about sixty miles distant from Mount Sinai - Travels, p. 322, 4th. edition

Stat. 32.

Clarke: Num 33:36

Zin, which is Kadesh - A place remarkable for the death of Miriam the prophetess, and bringing water out of the rock. As this place was on the borders of Edom, the Israelites, being denied permission to pass through their land, which lay on the direct road to the promised land, were obliged to turn to the right to Mount Hor, now called Accaba by the Arabs

Stat. 33.

Clarke: Num 33:37

Hor - Famous for the death of Aaron. See on Numbers 20 (note). Perhaps Moseroth or Mosera, Num 33:30 (note), was a village near this mountain

Stat. 34.

Clarke: Num 33:41

Zalmonah - Probably in the neighborhood of the land of Edom. As צלם tselem signifies an image, this place probably had its name from the brazen serpent set up by Moses. See Num 21:9 (note), etc. From the same root the word telesm , corruptly called talisman, which signifies a consecrated image, is derived

Stat. 35.

Calvin: Num 33:1

1.These are the journeys of the children of Israel Moses had not previously enumerated all the stations in which the people had encamped, but scarcely more than those in which something memorable had occurred, especially after the passage of the Red Sea; because it was of great importance that the actual localities should be set, as it were, before their eyes, until they were not only rescued from impending death by God’s amazing power, but a way unto life was opened to them through death and the lowest deep. In fact, in one passage he has as good as told us that he omitted certain stations, where he records that the people “journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord,” to Rephidim, (Exo 17:1) here, however, he more accurately states every place at which they stopped, as if he were painting a picture of their journey of forty years. His object in this is, first, that the remembrance of their deliverance, and so many accompanying blessings, might be more deeply impressed upon them, since local descriptions have no little effect in giving certainty to history; and, secondly, that they might be reminded by the names of the places, how often and in how many ways they had provoked God’s anger against them; but especially that, now they were on the very threshold of the promised land, they might acknowledge that they had been kept back from it, and had been wandering by various tortuous routes, in consequence of their own depravity and stubbornness, until they had received the reward of their vile ingratitude. Whilst, at the same time, they might reflect that God had so tempered the severity of their punishment, that He still preserved and sustained the despisers of his grace, notwithstanding their iniquity and unworthiness; and also that He carried on to the children (of the transgressors) the covenant which He had made with Abraham.

It is not without reason that Moses premises that “these were the journeys of the children of Israel;” for, at the period when they came out of the land of Goshen, they were affected with no ordinary fear and anxiety, when they saw themselves buried, as it were, in the grave; for they were shut in on every side either by the sea or the defiles of two mountains, or by the army of Pharaoh. Having entered the desert, they had seven stations before they arrived at Mount Sinai, in which they must have perished a hundred times over by hunger and thirst, and a dearth of everything, unless God had marvellously succoured them. And although they might have completed their whole journey in so many days, even then their obstinate perversity began to subject them to delay. If the lack of bread and water beset them, they ought to have been more effectually stirred up by it to have recourse humbly to God. So little disposed, however, were they to that humility, which might have taught them to ask of God by prayer and supplication a remedy for their need, that they rather rebelled against Moses: and not only so, but they petulantly assailed God Himself with their impious taunts, as if He were a cruel executioner instead of their Redeemer. Hence, therefore, it came to pass that it was not before the fortieth day that they were at length brought to Mount Sinai. Scarcely had the Law been promulgated, and whilst the awful voice of God was still ringing in their ears, whereby He had bound them to Himself as His people, when, behold, suddenly a base, nay, a monstrous falling away into idolatry, whence it was not their own fault that, having rejected God’s grace, and as far as depended upon themselves having annulled the promise, they did not perisist miserably as they deserved. By this impediment they were again withheld from further progress. With the same obstinacy they constantly raged against God, and, though warned by many instances of punishment, never returned to a sound mind. The climax of their insane contumacy was, that when arrived at the borders of the promised land, they repudiated God’s kindness, and exhorted each other to return, as if God were adverse to them, and His inestimable deliverance, which ought to have been a perpetual obligation to obedience, were utterly distasteful to them. The stations, which then follow, express in a more, lively manner how, — like a ship which is driven away from its port by a tempest, and whirled round by various currents, — they were carried away from approaching the land, and wandered by circuitous courses: as if they deserved that God should thus lead them about in mockery. It will be well for us to keep our eyes on this design of Moses, in order that we may read the chapter with profit.

He calls the order of their marches journeys (profectiones,) in contradistinction to their stations: for they did not strike their camp unless the signal were given, i.e., when the cloud left the sanctuary, and moved to another spot, as if God stretched forth His hand from heaven to direct their way: and hence it was more clearly apparent, that they were retained in the desert by this power.

Calvin: Num 33:3

3.And they departed from Rameses I do not approve of their opinion, who think that the name of this city is used for the whole land of Goshen: since it is not reasonable that they should have set forth at the same time from various distant and remote places. And this would still less accord with what presently follows, ²²² that they went forth in orderly array; though it might not be the case that they all mustered together in the city, because it is hardly credible that so great a multitude could be received within its walls, but that by the order of Moses and Aaron, they were all assembled in the neighborhood of the city, so that they might be organized, lest in the confusion of their hurried march they should impede each other.

After having stated that they went out by “the high hand” of God, for the purpose of extolling still more His wonderful power, he adds that the Egyptians were witnesses and spectators of it: whence we conclude that they had at last yielded to God, ²²³ or were so thoroughly subdued, as not to dare to lift up a finger. Another circumstance is also added, viz., that the Egyptians were then burying all their first-born; by which words Moses does not mean to indicate that they forbore from hindering the departure of the Israelites, ²²⁴ because they were occupied with another matter; but rather signifies that, although they were exasperated by grief at the loss of their sons, still they lay stupified, as it were, since the power of God had enfeebled them, so that they had lost the ability to offer resistance.

When Moses says, that God “executed judgments” upon the gods of the Egyptians, it is with the object of recommending the true faith, lest the children of Israel should ever turn aside to the superstitions of the Gentiles, which, at the time of the deliverance, they had found to be mere delusions. For not only were Pharaoh and his troops overthrown, but their gods also put to shame, when they pretended to be the protectors of their land: and thus were all their superstitions refuted and convicted of error and folly. It is a silly imagination, that all the idols of Egypt fell down of themselves, ²²⁵ in order that the God of Israel might claim the glory of Deity for Himself alone. It is enough that God triumphed over the idols, when He effectively shewed that they had no power to aid their worshippers, and, at the same time, discovered the trickeries of the magicians. To this Isaiah appears to allude, when he says,

“Behold, the Lord shall come into Egypt, and the idols of Egypt shall be moved at His presence,” (Isa 19:1)

for he signifies that God will give such proofs of His power in Egypt, as shall demonstrate the vanity of all their errors, and overthrow all the superstitious fictions whereby the Israelites had been deceived.

Calvin: Num 33:8

8.And they departed from before Pi-hahiroth He relates how the people marched forwards for three days; not so much in praise of their endurance, as in celebration of God’s wonderful power, who sustained so great a multitude without water. For we must bear in mind, what I have elsewhere shewn, that from the passage of the Red Sea to Marah there was no water found; whence the impiety of the people was the more detestable, since they there burst forth into rebellion on account of the bitter taste of the water. On the other side, the incomparable mercy of God shone forth, in that He condescended to refresh these churlish and provoking men in a pleasant and delightful station; for from their first encampment they were led on to Elim, where they found twelve fountains and seventy palm-trees. Moses passes briefly over the wilderness of Sin, as if nothing worthy of being recorded had occurred there; whereas the vile impiety of the people there betrayed itself, and the place was ennobled by a signal miracle, since the manna rained from heaven for the nourishment of the people, so that, the windows of heaven being opened, mortal man “did eat angels’ food.” He also briefly adverts to the want of water to drink at Rephidim: but he deemed it sufficient here to enumerate the stations, which might recall the various occurrences to the memory of the people. On the Graves of Concupiscence a memorial of God’s punishment was inscribed; but since he simply gives a list of other places, without any record of events, we may gather, as I have above stated, that he had no other design than to set before the eyes of the people the peregrination in which they had been engaged for forty years. He, however, cursorily mentions the death of Aaron; because his life had been prolonged, by God’s special blessing, for the good of the people, until the time approached when they were about to enter the promised land; since his authority was a useful and necessary restraint upon the ungovernable character of this headstrong people. At the same time the punishment inflicted upon the holy man should have reminded posterity that it was not without reason that their fathers had been so severely chastised, since they had not ceased to add sin to sin, when God had not spared even His own servant on account of a single transgression.

When he adds just afterwards, that the Canaanite then first heard of the coming the children of Israel, he indicates that God had put a veil over the eyes of their enemies, lest they should oppose them at an earlier period. For God so mitigated the severity of His judgment, that the exile of the Israelites was, at any rate, undisturbed, and free from outward molestation, as long as they had to wander in the desert.

Calvin: Num 33:39

39.And Aaron was an hundred and twenty and three years old It is not without reason that the great age of Aaron is expressly stated, inasmuch as his life had been prolonged to an unusual period, for the good of the people. At the age of an hundred he had already exceeded the ordinary extent of life; whereas, by God’s extraordinary blessing, he survived until the people were about to pass into the promised land. Hence their ingratitude was the more base in not acknowledging this paternal care of God, since it was for their advantage that He preserved so long the minister of His grace.

Calvin: Num 33:40

40.And king Arad the Canaanite Although Moses gives no account of a battle, yet he briefly revives the recollection of the previous history; as much as to say, that in this part of their journey the Israelites at length met with their enemy, since they then began to fight with one of the nations of Canaan. In a word, the meaning is, that this was the beginning of their warfare, when the land which God had promised them as an inheritance was about to be occupied.

Defender: Num 33:2

Moses clearly states here that he was the one who wrote about the journey of Israel from Egypt to the promised land - Exodus, Leviticus, Numbers and Deuteronomy. The assertion by critics that Moses' generation did not know how to write is universally refuted by both internal and external evidences."

TSK: Num 33:1

with their armies : Exo 12:37, Exo 12:51, Exo 13:18

under the hand : Jos 24:5; 1Sa 12:8; Psa 77:20; Mic 6:4

TSK: Num 33:2

journeys : Num 9:17-23, Num 10:6, Num 10:13; Deu 1:2, Deu 10:11

TSK: Num 33:3

they departed : Gen 47:11; Exo 1:11, Exo 12:37

in the first : Exo 12:2, Exo 13:4

with an high : Exo 14:8; Psa 105:38; Isa 52:12; Mic 2:13

TSK: Num 33:4

buried : Exo 12:29, Exo 12:30; Psa 105:36

upon their gods : Exo 12:12, Exo 18:11; Isa 19:1; Zep 2:11; Rev 12:7-9

TSK: Num 33:5

removed : Exo 12:37

Rameses : This appears to have been the capital of the land of Goshen, and the rendezvous of the Israelites. It is placed by Jerome in the extremity of Egypt, in the Arsenoitic nome.

TSK: Num 33:6

departed : Exo 13:20

Succoth : Supposed to be the Suche mentioned by Pliny and the Scenas Mandrorum, in the Antonine Itinerary. The Editor of Calmet places it at Birket el Hadji, or ""the Pilgrims’ pool,""a few miles east of Cairo.

Etham : This was evidently situated towards the north point of the Red sea. Calmet supposes it to be the same as Buthus or Butham, mentioned by Herodotus, who places it in Arabia, on the frontiers of Egypt.

TSK: Num 33:7

they removed : Num 33:8; Exo 14:2, Exo 14:9

Baalzephon : Calmet supposes this to be the Clysma of the Greeks, and the Kolzum of the Arabians. His learned Editor thinks the true situation of Baal-zephon was some miles more northerly than the present Suez.

TSK: Num 33:8

departed : Exo 14:21, Exo 14:22-31, Exo 15:22-26

Etham : Called Shur in Exodus; but Dr. Shaw says that Shur is a particular district of the wilderness of Etham.

TSK: Num 33:9

Exo 15:27

TSK: Num 33:10

Elim : Exo 16:1, Exo 17:1

TSK: Num 33:14

Rephidim : Exo 17:1-8, Exo 19:2

TSK: Num 33:15

Exo 16:1, Exo 19:1, Exo 19:2

TSK: Num 33:16

they removed : Num 10:11-13, Num 10:33; Deu 1:6

Kibrothhattaavah : That is, the graves of lust. Num 11:4, Num 11:34

TSK: Num 33:17

Num 11:35

TSK: Num 33:18

they departed : Num 12:16

Rithmah : Rithmah was a place in the wilderness of Paran, near Kadesh Barnea; probably so called from the great number of juniper trees, as the name signifies, growing in that district.

TSK: Num 33:19

Rimmonparez : Probably the same as Rimmon, a city of Judah and Simeon, Jos 15:32, Jos 19:7. Num 33:19

TSK: Num 33:21

Libnah : Deu 1:1, Laban

Rissah : This is supposed, apparently with good reason, by the Editor of Calmet, to be the same with the present El Arish, a village three quarters of a league from the Mediterranean, and the last stage in Syria, on the road to Egypt.

TSK: Num 33:24

Shapher : The Editor of Calmet, who supposes the Israelites to be now in the regular track from Gaza to Egypt, is of opinion that mount Shapher is the ancient name of mount Cassius, Catjeh, or Catie, a huge mole of sand, almost surrounded by the Mediterranean, on which was built a temple to Jupiter Cassius. Thevenot states, that at the village of Catie there is a well of water unpleasant for drinking; but two miles off, another whose water is good after standing a little. Num 33:24

TSK: Num 33:30

Moseroth : This is supposed by Mr. C. Taylor, to be Ain el Mousa (probably a corruption of Moseroth) or fountains of Moses, at the head of the western gulf of the Red sea, about seven or eight miles east from Suez, seven or eight days’ journey from Gaza, and five or six from Sinai. Deu 10:5, Mosera

TSK: Num 33:31

Benejaakan : Gen 36:27; Deu 10:6; 1Ch 1:43

TSK: Num 33:32

Hor-hagid-gad, Deu 10:7, Gudgodah

TSK: Num 33:33

Jotbathah : Mr. Taylor, who imagines the Israelites to be now in the track of the Mecca pilgrims, supposes Jotbathah, which is described as ""a land of brooks of water,""to be Callah Nahar, a torrent, said to be good water by Dr. Shaw. Deu 10:7, Jotbath

TSK: Num 33:34

Ebronah : Probably at Abiah Ailana, or Sat el Acaba, stations nearer Accaba. Num 33:34

TSK: Num 33:35

Eziongaber : Dr. Shaw places this port on the western shore of the Elanitic gulf of the Red Sea. He says it is now called Meenah el Dsahab, or the golden port, by the Arabs; because it was from this place that Solomon sent his ships to Ophir. He supposes it to be about sixty miles from Sinai; and it is probable that it was near the present Accaba, i.e., the end (of the sea). Num 14:25; Deu 2:8; 1Ki 9:26, 1Ki 22:48, Ezion-geber, 2Ch 20:36

TSK: Num 33:36

the wilderness of Zin : Num 13:21, Num 20:1, Num 27:14; Deu 32:51

TSK: Num 33:37

Kadesh : Num 20:22, Num 20:23, Num 21:4

TSK: Num 33:38

Num 20:24-28; Deu 10:6, Deu 32:50

TSK: Num 33:40

Num 21:1-3, Num 21:4-9

TSK: Num 33:41

Num 21:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 33:1-49

This list was written out by Moses at God’ s command Num 33:2, doubtless as a memorial of God’ s providential care for His people throughout this long and trying period.

Num 33:3-6. For these places, see the marginal reference.

Num 33:8

Pi-hahiroth - Hebrew "Hahiroth,"but perhaps only by an error of transcription. However, the omitted "pi"is only a common Egyptian prefix.

Wilderness of Etham - i. e., that part of the great wilderness of Shur which adjoined Etham; compare Exo 15:22 note.

The list of stations up to that at Sinai agrees with the narrative of Exodus except that we have here mentioned Num 33:10 an encampment by the Red Sea, and two others, Dophkah and Alush Num 33:12-14, which are there omitted. On these places see Exo 17:1 note.

Num 33:16, Num 33:17

See the Num 11:35 note.

Num 33:18

Rithmah - The name of this station is derived from retem, the broom-plant, the "juniper"of the King James Version. This must be the same encampment as that which is said in Num 13:26 to have been at Kadesh.

Num 33:19

Rimmon-parez - Or rather Rimmon-perez, i. e., "Rimmon (i. e., the Pomegranate) of the Breach."It may have been here that the sedition of Korah occurred.

Verse 19-36

The stations named are those visited during the years of penal wandering. The determination of their positions is, in many cases, difficult, because during this period there was no definite line of march pursued. But it is probable that the Israelites during this period did not overstep the boundaries of the wilderness of Paran (as defined in Num 10:12), except to pass along the adjoining valley of the Arabah; while the tabernacle and organized camp moved about from place to place among them (compare Num 20:1).

Rissah, Haradah, and Tahath are probably the same as Rasa, Aradeh, and Elthi of the Roman tables. The position of Hashmonah (Heshmon in Jos 15:27) in the Azazimeh mountains points out the road followed by the children of Israel to be that which skirts the southwestern extremity of Jebel Magrah.

Num 33:34

Ebronah - i. e, "passage."This station apparently lay on the shore of the Elanitic gulf, at a point where the ebb of the tide left a ford across. Hence, the later Targum renders the word as "fords."

Num 33:35

Ezion-gaber - " Giant’ s backbone."The Wady Ghadhyan, a valley running eastward into the Arabah some miles north of the present head of the Elanitic gulf. A salt marsh which here overspreads a portion of the Arabah may be taken as indicating the limit to which the sea anciently reached; and we may thus infer the existence here in former times of an extensive tidal haven, at the head of which the city of Ezion-geber stood. Here it was that from the time of Solomon onward the Jewish navy was constructed 1Ki 9:26; 1Ki 22:49.

Num 33:41-49

Zalmonah and Punon are stations on the Pilgrim’ s road; and the general route is fairly ascertained by a comparison of these verses with Num 21:4, etc.

Poole: Num 33:1

With their armies i.e. in great number and exact order, as armies march, and they did, Exo 12:37,38 13:18 .

Poole: Num 33:2

Moses would have this done, partly to evince the truth of the history, partly to preserve the remembrance of God’ s glorious and miraculous works both of judgment and mercy towards his people, and thereby to confirm their faith in their present difficult undertaking.

Poole: Num 33:3

They all repaired to

Rameses by Moses’ s order from all parts of the land.

In the sight of all the Egyptians See Exo 14:8 Num 15:30 .

Poole: Num 33:4

Upon their gods either,

1. Their princes and rulers, who are sometimes called gods in Scripture; and so this is added by way of amplification, God slew their first-born; not only of the meaner sort, but even of their king and princes. Or,

2. Their false gods, to wit, those beasts which the brutish Egyptians worshipped as gods, which were killed with the rest, for the first-born both of men and beasts were then killed, Exo 13:5 . See Poole "Exo 12:12" ; See Poole "Exo 18:11" .

Poole: Num 33:18

Ritmah a place in the wilderness of Paran, near Kadesh-barnea.

Poole: Num 33:31

Called more fully Beeroth-bene-jaacan , Deu 10:6 .

Poole: Num 33:32

Called Gudgodah , as Jotbathah is called Jotbath , Deu 10:7 .

Poole: Num 33:35

A place upon the Red Sea, as appears from 1Ki 9:26 22:48

Haydock: Num 33:1

The mansions. These mansions, or journeys of the children of Israel from Egypt to the land of promise, were figures, according to the Fathers, of the steps and degrees by which Christians, leaving sin, are to advance from virtue to virtue, till they come to the heavenly mansions, after this life, to see and enjoy God. (Challoner) ---

Conduct. Literally, "hand." Aaron died before they came to the last of these 42 stations, or encampments. (Haydock) ---

The observance of the law, and the true worship of God, can alone insure us eternal happiness, and enable us to sing Holy, &c. (St. Jerome, ep. ad Fab.) (Worthington)

Haydock: Num 33:2

Which. Hebrew, "and Moses wrote down their departure and their marches, by the commandment of the Lord; and these are their journeys, according to their going out." These are the places of any note in that wide and dreary desert, near which the Israelites passed. All the encampments are not intended to be specified. The people marched on slowly, and sought for pasturage, with all diligence. The names of these more remarkable places, have been so differently pronounced, that many of them have been greatly confounded; (Calmet) and interpreters vary so much in their situation, that nothing can be decided with certainty. (Haydock)

Haydock: Num 33:3

Ramesses, a city of great note, about 60 miles from the Red Sea, Exodus i. 11. (Calmet)

Haydock: Num 33:4

Gods. Their idols were thrown down. (St. Jerome, ep. 127.) See Exodus xii. 12. (Menochius)

Haydock: Num 33:6

Soccoth, the second station. (Haydock) ---

Etham. Septuagint, "Butham," the Butum of Herodotus, (ii. 75,) situated in a plain.

Haydock: Num 33:7

Beelsephon; perhaps the city of Clysma, or Colzan, where the Hebrews crossed the sea.

Haydock: Num 33:8

Etham, or Sur. Exodus xv. 22. ---

Mara, 60 miles to the south of the Red Sea. (Calmet)

Haydock: Num 33:9

Elim. "The wood of palm-trees, five days' journey from Jericho." (Strabo) See Exodus xv.

Haydock: Num 33:10

Red Sea. This encampment is not specified before. (Calmet) ---

It was the seventh in order. (Haydock)

Haydock: Num 33:11

Sin. Farther from the promised land than that of Tsin, (chap. xx. 1,) or Cades-barne.

Haydock: Num 33:12

Daphca. Septuagint and Eusebius read, Raphca; (Calmet) D and R, in Hebrew, are easily confounded. (Haydock) ---

This encampment is passed over in Exodus, as well as the following at Alus.

Haydock: Num 33:14

Raphidim and Sinai. See Exodus xvii., and xix. 1.

Haydock: Num 33:16

Lust. After three days' journey, passing by the station of burning, chap. x. 33., and xi. 3.

Haydock: Num 33:17

Haseroth, near Cades-barne, the same as Aserim, ("the unwalled towns" of the Heveans, extending as far as Gaza,) or Asor, called afterwards Esron, on the south of Chanaan, Josue xi. 10. Moses does not specify here the memorable encampment at Cades-barne, where the Israelites arrived, after 11 days' march from Horeb, Deuteronomy i. 2, 19. It was not far from Asor, on the frontiers of Idumea, (Calmet) in the desert of Pharan, chap. xiii. 1.

Haydock: Num 33:19

Rethma. The situation of this and the following station, cannot be fixed.

Haydock: Num 33:21

Lebna . A strong place besieged by Sennacherib, (4 Kings xix. 8,) between Cades and Gaza, Josue x. 29. The Hebrews encamped a long while about Mount Seir, Deuteronomy ii. 1.

Haydock: Num 33:22

Ressa was in the same neighbourhood. St. Hirarion converted its inhabitants.

Haydock: Num 33:24

Arada. Herad, Adar, or Barad, are probably the same place, on the southern limits of Chanaan, four miles from Maceloth, the Malatis of Eusebius.

Haydock: Num 33:30

Hesmona, or Asemona, a city of the tribe of Juda, towards Egypt, chap. xxxiv. 4.

Haydock: Num 33:32

Gadgad. These three stations are placed in a different order, Deuteronomy x. 6. But some word has been transposed, as Aaron died on Mount Hor, when the Hebrews encamped at Mosera, or Moseroth, a second time. (Calmet)

Haydock: Num 33:34

Jetebatha. It may be rendered also "Hills of concupiscence," famous for torrents of water, Deuteronomy x. 7.

Haydock: Num 33:35

Asiongaber. Some place this station on the Mediterranean, where Strabo fixes the city of Gassion Gaber, the Beto Gabria of Ptolemy. But the Scripture informs us it lay on the Red Sea, 3 Kings ix. 16. Cellarius thinks most probably upon the Elanitic gulf, to the east of that of Suez, or Heroopolis, where Josephus maintains Asiongaber or Bernice stood. The Hebrews came to this station from that of Elat, Deuteronomy ii. 8. (Calmet)

Haydock: Num 33:36

Sin, or Tsin. Cades is another name of the same desert. Near the city of Cades-barne, the Hebrews encamped a long while, and had plenty of water; but here they murmured for want of it, and Mary departed this life, chap. xx. (Calmet)

Haydock: Num 33:37

Hor, at a place called Mosera, Deuteronomy x. 6. This was the road from Arabia to Chanaan, and the Hebrews attempted to enter by it, but were repulsed by the king of Arad, though they afterwards defeated him at Horma, chap. xxi. 3.

Haydock: Num 33:41

Salmona, where it is thought by some that God sent the fiery serpents, chap. xxi. 6. The Israelites being refused a passage by the Idumeans and Moabites, God orders them to measure back their steps towards Asiongaber, and to go round their territories. (Calmet)

Gill: Num 33:1

These are the journeys of the children of Israel,.... Which are related in this chapter following:

which went forth out of the land of Egypt: whither their fathers went and stayed, and were kept in hard bondage, but in due time were delivered from it, and came out from thence:

with their armies; in great numbers, and in an orderly manner, in rank and file, and like so many squadrons, see Exo 7:4, under the hand of Moses and Aaron: who were sent to the king of Egypt to require their dismission, and who were the instruments under God of their deliverance, and were the leaders of them; as of them out of Egypt, so through the wilderness, in their, several journeys here recorded.

Gill: Num 33:2

And Moses wrote their goings out according to their journeys, by the commandment of the Lord,.... Which may be understood, either that their journeys were by the commandment of the Lord; so Aben Ezra takes the connection to be, and which is undoubtedly true, and which is expressed plainly elsewhere; for so it was, that when the cloud abode on the tabernacle they rested, and had their stations, and continued as long as the cloud tarried on it, and when that was taken up, then they marched; and thus at the commandment of the Lord they rested, and at the commandment of the Lord they journeyed, see Num 9:17 or that Moses wrote the account of their journeys, and several stations, at the commandment of the Lord, that it might be on record, and be read in future ages, and appear to be a fact, that they were led about in a wilderness, in places which were unknown to others, and had no names but what they gave them:

and these are their journeys according to their goings out; from place to place; some of the ancients, as Jerom ^z particularly, and some modern writers, have allegorized these journeys of the children of Israel, and have fancied that there is something in the signification of the names of the places they came to, and abode in, suitable to the cases and circumstances of the people of God in their passage through this world; but though the travels of the children of Israel in the wilderness may in general be an emblem of the case and condition of the people of God in this world, and there are many things in them, and which they met with, and befell them, that may be accommodated to them; yet the particulars will never hold good of individual saints, since they are not all led exactly in the same path of difficulties and troubles, but each have something peculiar to themselves; and it will be difficult to apply these things to the church of God in general, in the several stages and periods of time, and which I do not know that any have attempted; and yet, if there is anything pointed out by the travels, one would think it should be that.

Gill: Num 33:3

And they departed from Rameses,.... A city in Egypt, where the children of Israel, a little before their departure, seem to have been gathered together in a body, in order to march out all together, as they did. This place the Targum of Jonathan calls Pelusium. Dr. Shaw ^a thinks it might be Cairo, from whence they set forward; see Exo 12:37 and it was

in the first month; in the month Nisan, as the same Targum, or Abib, which was appointed the first month on this account, and answers to part of our March and April:

on the fifteenth of the first month, on the morrow after the passover; that was kept on the fourteenth, when the Lord passed over the houses of the Israelites, and slew all the firstborn in Egypt, which made way for their departure the next morning; the Egyptians being urgent upon them to be gone:

the children of Israel went out with an high hand in the sight of all the Egyptians; openly and publicly, with great courage and boldness, without any fear of their enemies; who seeing them march out, had no power to stop them, or to move their lips at them, nay, were willing to be rid of them; see Exo 11:7.

Gill: Num 33:4

For the Egyptians buried all their firstborn, which the Lord had smitten among them,.... Which contributed much to the more easy and safe deliverance of the children of Israel; for their hearts were heavy with sorrow, and their hands were full, and they had other work to do, namely, to bury their dead, than to molest Israel; and besides, they knew it was for detaining them this stroke came upon them:

upon their gods also the Lord executed judgments; they were moved at the presence, and by the power of God, and fell and were dashed to pieces, as the idols of the same land were in later times, see Isa 19:1 and this still the more intimidated and frightened the Egyptians, that they dared not attempt to hinder the departure of the Israelites from them. The Targum of Jonathan says, the Word of the Lord did this; and adds, their molten idols became soft, their strong idols were mutilated, their earthen idols were diminished, their wooden idols became ashes, and those of beasts died.

Gill: Num 33:5

And the children of Israel removed from Rameses,.... Or Pelusium, as the same Targum again:

and pitched in Succoth: where, as the same paraphrase says, they were covered with the clouds of glory, suggesting that to be the reason of its name; but that was rather because of the booths or tents the Israelites erected, pitched, and dwelt in, during their abode there: this, according to Bunting ^b, was eight miles from Rameses; according to whose computation, for want of a better guide, the distances of the several stations from each other will be given.

Gill: Num 33:6

And they departed from Succoth, and pitched in Etham,.... Which was eight miles from Succoth:

which is in the edge of the wilderness; of the name, see Exo 13:20 but Dr. Shaw ^c makes this particular portion of the wilderness to be fifty miles from Cairo or Rameses.

Gill: Num 33:7

And they removed from Etham, and turned again to Pihahiroth,.... Which was sixteen miles from Etham. This turning, Aben Ezra says, respects the cloud, or Israel; and indeed it may respect both, for, as the cloud turned, Israel turned, being directed by it; and this does not mean that they had been at Pihahiroth before, and now returned to it again; but that they by direction turned out of the straight way in which they were to go to Pihahiroth; for the word "again" may as well, or better, be left out; see Gill on Exo 14:2,

which is before Baalzephon; the name of an idol, as the Targums of Jonathan and Jerusalem, supposed to be placed here, to watch and guard the passage, as Zephon signifies:

and they pitched before Migdol: which was either the name of a city, the same with Migdol, Jer 44:1 or it was a tower, as the word signifies, placed here on the borders of the land, for the defence of it.

Gill: Num 33:8

And they departed from before Pihahiroth,.... Being forced by Pharaoh's army pressing upon them:

and passed through the midst of the sea; from shore to shore, as on dry laud:

into the wilderness: that part of it which lay on the other side, for still it was the wilderness of Etham they went into, as follows:

and went three days' journey in the wilderness of Etham, and pitched in Marah; so called from the bitterness of the waters there, and which is computed to be forty miles from Pihahiroth.

Gill: Num 33:9

And they removed from Marah, and came unto Elim,.... Which was eight miles from Marah:

and in Elim were twelve fountains of water, and three score and ten palm trees, and they pitched there; being a convenient place of water for them,

Gill: Num 33:10

And they removed from Elim, and encamped by the Red sea. This encampment, is omitted in the book of Exodus, see Exo 16:1 this part or arm of the Red sea, whither they came, was six miles from Elim.

Gill: Num 33:11

And they removed from the Red sea, and encamped in the wilderness of Sin. Sixteen miles from the Red sea, where they were last; see Exo 16:1.

Gill: Num 33:12

And they took their journey out of the wilderness of Sin,.... According to the account in Exodus, this was after they had the manna given them, see Exo 17:1.

and encamped at Dophkah; twelve miles from the wilderness of Sin; and of this, and the next encampment, no mention is made in Exodus.

Gill: Num 33:13

And they departed from Dophkah, and encamped in Alush. The strong fort, as the Targum of Jonathan calls it; this was twelve miles from Dophkah: according to the Jewish chronology ^d, this Alush is the wilderness of Sin, where the Israelites came on the fifteenth day of the seventh month from their going out of Egypt; and they say, that in Alush the sabbath was given them, and that there they kept the first sabbath, as it is said:

and the people rested on the seventh day, Exo 16:30.

Gill: Num 33:14

And they removed from Alush, and encamped at Rephidim,.... Eight miles from Alush:

where was no water for the people to drink; and they murmured, and a rock here was smitten by Moses at the command of God, and waters gushed out sufficient for them and their flocks, Exo 17:1.

Gill: Num 33:15

And they departed from Rephidim, and pitched in the wilderness of Sinai. Eight miles from Rephidim; and from a mount of this name here were given the decalogue, with all other statutes and ordinances, judicial and ceremonial, and orders and directions for building the tabernacle, and making all the vessels appertaining to it, and which were all made during their stay here.

Gill: Num 33:16

And they removed from the desert of Sinai, and pitched at Kibrothhattaavah. Eight miles from the desert of Sinai; here the people lusted after flesh, and murmured, which, though given them, a pestilence came and destroyed many of them, and here they were buried, whence the place was so called, which signifies the "graves of lust", i.e. of those that lusted: no mention is made of Taberah, either because it was the same with Kibroth, or near it; or, as Aben Ezra on Deu 9:22 says, they encamped there but one day, and so is not mentioned in the journeys, though it was one of the three they journeyed from Mount Sinai to Kibrothhattaavah, see Num 11:1.

Gill: Num 33:17

And they departed from Kibrothhattaavah, and encamped at Hazeroth. Eight miles from Kibrothhattaavah, where Miriam was smote with leprosy, Num 12:1.

Gill: Num 33:18

And they departed from Hazeroth, and pitched at Rithmah. Eight miles from Hazeroth: Rethem, from whence this place seems to have had its name, is generally rendered by "juniper", 1Ki 19:4 and the Targum of Jonathan here adds, where the juniper trees grew; and, perhaps, it is the same with the valley of Retheme, of which some travellers ^e thus write, "this valley", called in the Hebrew Retheme, and commonly Ritma, derives its name from a yellow flower, with which the valley is covered; we found here, on the left hand, two cisterns of excellent water; and water being to be had here, might be the reason of the Israelites pitching in this place. Some learned men ^f think it is the same with Kadeshbarnea, from whence the spies were sent, that being the next remove from Hazeroth, as this was; see Num 12:16, with which agrees the remark of Jarchi, that this place was so called, because of the evil tongue of the spies, as it is said, Psa 120:3 "what shall be done unto thee, thou false tongue? sharp arrows of the mighty, with coals of juniper"; alluding to the signification of Rithmah; perhaps this is the same place, which by Josephus ^g is called Dathema, and so in the Apocrypha:"Then the heathen that were at Galaad assembled themselves together against the Israelites that were in their quarters, to destroy them; but they fled to the fortress of Dathema.'' (1 Maccabees 5:9)

Gill: Num 33:19-29

And they departed from Rithmah, and pitched at Rimmonparez. Six miles from Rithmah, and then from Rimmon to Libnah, which was six miles also; and from thence to Rissah, which was six miles more; and from Rissah to, Kehelathah, which was the same number of miles; and from thence to Shapher, which was six miles also; and then they came to Haradah, which was four miles from thence; the next remove was to Makheloth, which was four miles and a half from the last place; then they went to Tahath, which was four miles more; and from thence to Tarah, which also was four miles; the next place they came to was Mithcah, four miles from Tarah; and then to Hashmonah, which was eight miles more.

Gill: Num 33:30-31

And they departed from Hashmonah, and encamped at Moseroth. Thirty two miles from Hashmonah. In Deu 10:6 it is called Mosera; and according to the account there, they came hither from the following place, Benejaakan; probably they went first thither from Hashmonah, and then from Mosera or Moserot, and so to Benejaakan again, going backwards and forwards, so Jarchi; the distance of the two places was twenty four miles; for the further reconciliation this; see Gill on Deu 10:6 and the Samaritan version there.

Gill: Num 33:32-37

And they removed from Benejaakan, and encamped at Horhagidgad. In the Targum Jonathan called Gudgod, as it is Gudgodah in Deu 10:7, where the remove to this place is said to be from Mosera; it was twenty miles from Benejaaken; from thence they went to Jotbathah, twenty four miles from Horhagidgad; and from thence to Ebronah, twenty miles more; and so to Eziongeber, of which see 1Ki 9:26 which was twenty eight miles from Ebrorah; and their next remove was to the wilderness of Zin, which was Kadesh, forty eight miles from Eziongeber; and from Kadesh they went to Mount Hor, forty eight miles more: which was

in the edge of the land of Edom; as Kadesh also was; see Num 20:16.

Gill: Num 33:38

And Aaron the priest went up into Mount Hor, at the commandment of the Lord,.... Delivered to Moses:

and died there in the fortieth year after the children of Israel were come out of Egypt; not being suffered to go with them into the land of Canaan, because of his sin of unbelief at Kadesh, the last place from whence they came: in Mount Hor he died:

on the first day of the fifth month; the month Ab, answering to part of July and part of August; so that he lived but four months after his sister Miriam; see Num 20:1.

Gill: Num 33:39

And Aaron was one hundred and twenty three years old when he died in Mount Hor. He was eighty three when he stood before Pharaoh, Exo 7:7, and forty years he had been with Israel since, which make this number; he was three years older than Moses.

Gill: Num 33:40-44

And King Arad the Canaanite,.... Or the king of Arad the Canaanite:

which dwelt in the land of Canaan, he heard of the coming of the children of Israel; towards the land of Canaan, in order to possess it, and he came out and fought with them, and was vanquished; see Num 21:1, this was when Israel was at Mount Hor; from whence they departed to Zalmonah, twenty eight miles from the mount; and from thence to Punon, which was twenty more; and so to Oboth, which was twenty four miles from Punon: and thence

to Ijeabarim, in the border of Moab, which was sixteen miles, see Num 21:9.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 33:1

¹ sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15), the wilderness wanderings (vv. 16-36), from Kadesh to Moab (vv. 37-49), and final orders for Canaan (vv. 50-56).

² tn Heb “hand.”

NET Notes: Num 33:2

¹ tn Heb “their goings out.”

² tn Heb “mouth.”

NET Notes: Num 33:3

¹ tn Heb “morrow.”

² tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).

³ tn Heb “in the eyes.”

NET Notes: Num 33:8

¹ tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”

NET Notes: Num 33:38

¹ tn Heb “mouth.”

Geneva Bible: Num 33:1

These [are] the ^{( a )} journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron.

^{( a )} From which they departed, and where they came.

Geneva Bible: Num 33:4

For the Egyptians buried all [their] firstborn, which the LORD had smitten among them: upon their ^{( b )} gods also the LORD executed judgments.

^{( b )} Either meaning their idols, or their men of authority.

Geneva Bible: Num 33:7

And they removed from Etham, and turned again unto ^{( c )} Pihahiroth, which [is] before Baalzephon: and they pitched before Migdol.

^{( c )} At the commandment of the Lord in (Exo 14:2).

Geneva Bible: Num 33:38

And Aaron the priest went up into mount Hor at the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first [day] of the ^{( d )} fifth month.

^{( d )} Which the Hebrews call Ab, and contains part of July and part of August.

Commentary -- Verse Range Notes

TSK Synopsis: Num 33:1-56

1 The two and forty journeys of the Israelites.

50 The Canaanites are to be destroyed.

MHCC: Num 33:1-49

This is a brief review of the travels of the children of Israel through the wilderness. It is a memorable history. In their travels towards Canaan they were continually on the remove. Such is our state in this world; we have here no continuing city, and all our removes in this world are but from one part a desert to another. They were led to and fro, forward and backward, yet were all the while under the direction of the pillar of cloud and fire. God led them about, yet led them the right way. The way God takes in bringing his people to himself is always the best way, though it does not always seem to us the nearest way. Former events are mentioned. Thus we ought to keep in mind the providences of God concerning us and families, us and our land, and the many instances of that Divine care which has led us, and fed us, and kept us all our days hitherto. Few periods of our lives can be thought upon, without reminding us of the Lord's goodness, and our own ingratitude and disobedience: his kindness leaves us without excuse for our sins. We could not wish to travel over again the stages we have passed, unless we could hope, by the grace of God, to shun the sins we then committed, and to embrace such opportunities of doing good as we have let slip. Soon will our wanderings end, and our eternal state be fixed beyond recall; how important then is the present moment! Happy are those whom the Lord now guides with his counsel, and will at length receive to his glory. To this happiness the gospel calls us. Behold now is the accepted time, now is the day of salvation. Let sinners seize the opportunity, and flee for refuge to the hope set before them. Let us redeem our time, to glorify God and serve our generation; and he will carry us safely through all, to his eternal kingdom.

Matthew Henry: Num 33:1-49

This is a review and brief rehearsal of the travels of the children of Israel through the wilderness. It was a memorable history and well worthy to be thus abridged, and the abridgment thus preserved, to the honour of God that led them and for the encouragement of the generations that followed. Observe here,

I. How the account was kept: Moses wrote their goings out, Num 33:2. When they began this tedious march, God ordered him to keep a journal or diary, and to insert in it all the remarkable occurrences of their way, that it might be a satisfaction to himself in the review and an instruction to others when it should be published. It may be of good use to private Christians, but especially to those in public stations, to preserve in writing an account of the providences of God concerning them, the constant series of mercies they have experienced, especially those turns and changes which have made some days of their lives more remarkable. Our memories are deceitful and need this help, that we may remember all the way which the Lord our God has led us in this wilderness, Deu 8:2.

II. What the account itself was. It began with their departure out of Egypt, continued with their march through the wilderness, and ended in the plains of Moab, where they now lay encamped.

1. Some things are observed here concerning their departure out of Egypt, which they are reminded of upon all occasions, as a work of wonder never to be forgotten. (1.) That they went forth with their armies (Num 33:1), rank and file, as an army with banners. (2.) Under the hand of Moses and Aaron, their guides, overseers, and rulers, under God. (3.) With a high hand, because God's hand was high that wrought for them, and in the sight of all the Egyptians, Num 33:3. They did not steal away clandestinely (Isa 52:12), but in defiance of their enemies, to whom God had made them such a burdensome stone that they neither could, nor would, nor durst, oppose them. (4.) They went forth while the Egyptians were burying, or at least preparing to bury, their first-born, Num 33:4. They had a mind good enough, or rather bad enough, still to have detained the Israelites their prisoners, but God found them other work to do. They would have God's first-born buried alive, but God set them a burying their own first-born. (5.) To all the plagues of Egypt it is added here that on their gods also the Lord executed judgments. Their idols which they worshipped, it is probable, were broken down, as Dagon afterwards before the ark, so that they could not consult them about this great affair. To this perhaps there is reference, Isa 19:1, The idols of Egypt shall be moved at his presence.

2. Concerning their travels towards Canaan. Observe, (1.) They were continually upon the remove. When they had pitched a little while in one place they departed from that to another. Such is our state in this world; we have here no continuing city. (2.) Most of their way lay through a wilderness, uninhabited, untracked, unfurnished even with the necessaries of human life, which magnifies the wisdom and power of God, by whose wonderful conduct and bounty the thousands of Israel not only subsisted for forty years in that desolate place, but came out at least as numerous and vigorous as they went in. At first they pitched in the edge of the wilderness (Num 33:6), but afterwards in the heart of it; by less difficulties God prepares his people for greater. We find them in the wilderness of Etham (Num 33:8), of Sin (Num 33:11), of Sinai, Num 33:15. Our removals in this world are but from one wilderness to another. (3.) They were led to and fro, forward and backward, as in a maze or labyrinth, and yet were all the while under the direction of the pillar of cloud and fire. He led them about (Deu 32:10), and yet led them the right way, Psa 107:7. The way which God takes in bringing his people to himself is always the best way, though it does not always seem to us the nearest way. (4.) Some events are mentioned in this journal, as their want of water at Rephidim (Num 33:14), the death of Aaron (Num 33:38, Num 33:39), the insult of Arad (Num 33:40); and the very name of Kibroth-hattaavah - the graves of lusts (Num 33:16), has a story depending upon it. Thus we ought to keep in mind the providences of God concerning us and our families, us and our land, and the many instances of that divine care which has led us, and fed us, and kept us, all our days hitherto. Shittim, the place where the people sinned in the matter of Peor (Num 25:1), is here called Abel-shittim. Abel signifies mourning (as Gen 50:11), and probably this place was so called from the mourning of the good people of Israel on account of that sin and of God's wrath against them for it. It was so great a mourning that it gave a name to the place.

Keil-Delitzsch: Num 33:1-49

As the Israelites had ended their wanderings through the desert, when they arrived in the steppes of Moab by the Jordan opposite to Jericho (Num 22:1), and as they began to take possession when the conquered land beyond Jordan was portioned out (ch. 32), the history of the desert wandering closes with a list of the stations which they had left behind them. This list was written out by Moses "at the command of Jehovah"(Num 33:2), as a permanent memorial for after ages, as every station which Israel left behind on the journey from Egypt to Canaan "through the great and terrible desert,"was a memorial of the grace and faithfulness with which the Lord led His people safely "in the desert land and in the waste howling wilderness, and kept him as the apple of His eye, as an eagle fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings"(Exo 19:4; Deu 32:10.).

Num 33:1-15

The first and second verses form the heading: " These are the marches of the children of Israel, which they marched out, "i.e., the marches which they made from one place to another, on going out of Egypt. מסּע does not mean a station, but the breaking up of a camp, and then a train, or march (see at Exo 12:37, and Gen 13:3). לצבאתם (see Exo 7:4). בּיד , under the guidance, as in Num 4:28, and Exo 38:21. למסעיהם מוצאיהם ," their goings out (properly, their places of departure) according to their marches ,"is really equivalent to the clause which follows: "their marches according to their places of departure." The march of the people is not described by the stations, or places of encampment, but by the particular spots from which they set out. Hence the constant repetition of the word ויּסעוּ , "and they broke up." In Num 33:3-5, the departure is described according to Exo 12:17, Exo 12:37-41. On the judgments of Jehovah upon the gods of Egypt, see at Exo 12:12. "With an high hand:"as in Exo 14:8. - The places of encampment from Succoth to the desert of Sinai (Num 33:5-15) agree with those in the historical account, except that the stations at the Red Sea (Num 33:10) and those at Dophkah and Alush (Num 33:13 and Num 33:14) are passed over there. For Raemses , see at Exo 12:37. Succoth and Etham (Exo 13:20). Pihahiroth (Exo 14:2). " The wilderness "(Num 33:8) is the desert of Shur , according to Exo 15:22. Marah , see Exo 15:23. Elim (Exo 15:27). For the Red Sea and the wilderness of Sin , see Exo 16:1. For Dophkah , Alush , and Rephidim , see Exo 17:1; and for the wilderness of Sinai , Exo 19:2.

Numbers 33:16-35

In vv. 16-36 there follow twenty-one names of places where the Israelites encamped from the time that they left the wilderness of Sinai till they encamped in the wilderness of Zin , i.e., Kadesh . The description of the latter as "the wilderness of Zin, which is Kadesh,"which agrees almost word for word with Num 20:1, and still more the agreement of the places mentioned in Num 33:37-49, as the encampments of Israel after leaving Kadesh till their arrival in the steppes of Moab, with the march of the people in the fortieth year as described in Num 20:22-22:1, put it beyond all doubt that the encampment in the wilderness of Zin, i.e., Kadesh (Num 33:36), is to be understood as referring to the second arrival in Kadesh after the expiration of the thirty-eight years of wandering in the desert to which the congregation had been condemned. Consequently the twenty-one names in vv. 16-36 contain not only the places of encampment at which the Israelites encamped in the second year of their march from Sinai to the desert of Paran at Kadesh, whence the spies were despatched into Canaan, but also those in which they encamped for a longer period during the thirty-eight years of punishment in the wilderness. This view is still further confirmed by the fact that the two first of the stations named after the departure from the wilderness of Sinai, viz., Kibroth-hattaavah and Hazeroth , agree with those named in the historical account in Num 11:34 and Num 11:35. Now if, according to Num 12:16, when the people left Hazeroth , they encamped in the desert of Paran , and despatched the spies thence out of the desert of Zin (Num 13:21), who returned to the congregation after forty days "into the desert of Paran to Kadesh "(Num 13:26), it is as natural as it well can be to seek for this place of encampment in the desert of Paran or Zin at Kadesh under the name of Rithmah , which follows Hazeroth in the present list (Num 33:18). This natural supposition reaches the highest degree of probability, from the fact that, in the historical account, the place of encampment, from which the sending out of the spies took place, is described in so indefinite a manner as the "desert of Paran ,"since this name does not belong to a small desert, just capable of holding the camp of the Israelites, but embraces the whole of the large desert plateau which stretches from the central mountains of Horeb in the south to the mountains of the Amorites, which really form part of Canaan, and contains no less than 400 (? 10,000 English) square miles. In this desert the Israelites could only pitch their camp in one particular spot, which is called Rithmah in the list before us; whereas in the historical account the passage is described, according to what the Israelites performed and experienced in this encampment, as near to the southern border of Canaan, and is thus pointed out with sufficient clearness for the purpose of the historical account. To this we may add the coincidence of the name Rithmah with the Wady Abu Retemat , which is not very far to the south of Kadesh, "a wide plain with shrubs and retem ,"i.e., broom (Robinson, i. p. 279), in the neighbourhood of which, and behind the chalk formation which bounds it towards the east, there is a copious spring of sweet water called Ain el Kudeirât . This spot was well adapted for a place of encampment for Israel, which was so numerous that it might easily stretch into the desert of Zin, and as far as Kadesh.

The seventeen places of encampment, therefore, that are mentioned in vv. 19-36 between Rithmah and Kadesh , are the places at which Israel set up in the desert, from their return from Kadesh into the "desert of the way to the Red Sea"(Num 14:25), till the reassembling of the whole congregation in the desert of Zin at Kadesh (Num 20:1).

(Note: The different hypotheses for reducing the journey of the Israelites to a few years, have been refuted by Kurtz (iii. §41) in the most conclusive manner possible, and in some respects more elaborately than was actually necessary. Nevertheless Knobel has made a fresh attempt, in the interest of his fragmentary hypothesis, to explain the twenty-one places of encampment given in vv. 16-37 as twenty-one marches made by Israel from Sinai till their first arrival at Kadesh. As the whole distance from Sinai to Kadesh by the straight road through the desert consists of only an eleven days' journey, Knobel endeavours to bring his twenty-one marches into harmony with this statement, by reckoning only five hours to each march, and postulating a few detours in addition, in which the people occupied about a hundred hours or more. The objection which might be raised to this, namely, that the Israelites made much longer marches than these on their way from Egypt to Sinai, he tries to set aside by supposing that the Israelites left their flocks behind them in Egypt, and procured fresh ones from the Bedouins at Sinai. But this assertion is so arbitrary and baseless an idea, that it is not worth while to waste a single word upon the subject (see Exo 12:38). The reduction of the places of encampment to simple marches is proved to be at variance with the text by the express statement in Num 10:33, that when the Israelites left the wilderness of Sinai they went a three days' journey, until the cloud showed them a resting-place. For it is perfectly evydent from this, that the march from one place to another cannot be understood without further ground as being simply a day's march of five hours.)

Of all the seventeen places not a single one is known, or can be pointed out with certainty, except Eziongeber . Only the four mentioned in Num 33:30-33, Moseroth , Bene-Jaakan , Hor-hagidgad , and Jotbathah , are referred to again, viz., in Deu 10:6-7, where Moses refers to the divine protection enjoyed by the Israelites in their wandering in the desert, in these words: "And the children of Israel took their journey from Beeroth-bene-Jaakan to Mosera ; there Aaron died, and there he was buried.... From thence they journeyed unto Gudgodah , and from Gudgodah to Jotbathah , a land of water-brooks."Of the identity of the places mentioned in the two passages there can be no doubt whatever. Bene Jaakan is simply an abbreviation of Beeroth-bene-Jaakan , wells of the children of Jaakan. Now if the children of Jaakan were the same as the Horite family of Kanan mentioned in Gen 36:27, - and the reading יעקן for ועקן in 1Ch 1:42 seems to favour this-the wells of Jaakan would have to be sought for on the mountains that bound the Arabah on either the east or west.

Gudgodah is only a slightly altered and abbreviated form of Hor-hagidgad , the cave of Gidgad or Gudgodah ; and lastly, Moseroth is simply the plural form of Mosera . But notwithstanding the identity of these four places, the two passages relate to different journeys. Deu 10:6 and Deu 10:7 refers to the march in the fortieth year, when the Israelites went from Kadesh through the Wady Murreh into the Arabah to Mount Hor , and encamped in the Arabah first of all at the wells of the children, and then at Mosera , where Aaron died upon Mount Hor , which was in the neighbourhood, and whence they travelled still farther southwards to Gudgodah and Jotbathah . In the historical account in Num 20 and 21 the three places of encampment, Bene-Jaakan , Gudgodah , and Jotbathah , are not mentioned, because nothing worthy of note occurred there. Gudgodah was perhaps the place of encampment mentioned in Num 21:4, the name of which is not given, where the people were punished with fiery serpents; and Jotbathah is probably to be placed before Zalmonah (Num 33:41). The clause, "a land of water-brooks"(Deu 10:7), points to a spot in or near the southern part of the Arabah, where some wady, or valley with a stream flowing through it, opened into the Arabah from either the eastern or western mountains, and formed a green oasis through its copious supply of water in the midst of the arid steppe. But the Israelites had encamped at the very same places once before, namely, during their thirty-seven years of wandering, in which the people, after returning from Kadesh to the Red Sea through the centre of the great desert of et Tih , after wandering about for some time in the broad desert plateau, went through the Wady el Jerafeh into the Arabah as far as the eastern border of it on the slopes of Mount Hor, and there encamped at Mosera ( Moseroth ) somewhere near Ain et Taiyibeh (on Robinson 's map), and then crossed over to Bene-Jaakan , which was probably on the western border of the Arabah, somewhere near Ain el Ghamr (Robinson), and then turning southwards passed along the Wady el Jeib by Hor-gidgad ( Gudgodah ), Jotbathah , and Abronah to Eziongeber on the Red Sea; for there can be no doubt whatever that the Eziongeber in Num 33:35, Num 33:36, and that in Deu 2:8, are one and the same town, viz., the well-known port at the northern extremity of the Elanitic Gulf, where the Israelites in the time of Solomon and Jehoshaphat built a fleet to sail to Ophir (1Ki 9:26; 1Ki 22:49). It was not far from Elath (i.e., Akaba ), and is supposed to have been "the large and beautiful town of Asziun ,"which formerly stood, according to Makrizi , near to Aila , where there were many dates, fields, and fruit-trees, though it has now long since entirely disappeared.

Consequently the Israelites passed twice through a portion of the Arabah in a southerly direction towards the Red Sea, the second time from Wady Murreh by Mount Hor, to go round the land of Edom, not quite to the head of the gulf, but only to the Wady el Ithm , through which they crossed to the eastern side of Edomitis; the first time during the thirty-seven years of wandering from Wady el Jerafeh to Moseroth and Bene Jaakan, and thence to Eziongeber.

Num 33:36

" And they removed from Eziongeber, and encamped in the desert of Zin, that is Kadesh: "the return to Kadesh towards the end of the thirty-ninth year is referred to here. The fact that no places of encampment are given between Eziongeber and Kadesh, is not to be attributed to the "plan of the author, to avoid mentioning the same places of encampment a second time,"for any such plan is a mere conjecture; but it may be simply and perfectly explained from the fact, that on this return route-which the whole of the people, with their wives, children, and flocks, could accomplish without any very great exertion in ten or fourteen days, as the distance from Aila to Kadesh through the desert of Paran is only about a forty hours' journey upon camels, and Robinson travelled from Akabah to the Wady Retemath, near Kadesh, in four days and a half-no formal camp was pitched at all, probably because the time of penal wandering came to an end at Eziongeber, and the time had arrived when the congregation was to assemble again at Kadesh, and set out thence upon its journey to Canaan. - Hence the eleven names given in Num 33:19-30, between Rithmah and Moseroth , can only refer to those stations at which the congregation pitched their camp for a longer or shorter period during the thirty-seven years of punishment, on their slow return from Kadesh to the Red Sea, and previous to their entering the Arabah and encamping at Moseroth.

This number of stations, which is very small for thirty-seven years (only seventeen from Rithmah or Kadesh to Eziongeber), is a sufficient proof that the congregation of Israel was not constantly wandering about during the whole of that time, but may have remained in many of the places of encampment, probably those which furnished an abundant supply of water and pasturage, not only for weeks and months, but even for years, the people scattering themselves in all directions round about the place where the tabernacle was set up, and making use of such means of support as the desert afforded, and assembling together again when this was all gone, for the purpose of travelling farther and seeking somewhere else a suitable spot for a fresh encampment. Moreover, the words of Deu 1:46,"ye abode in Kadesh many days,"when compared with Num 2:1, "then we turned, and took our journey into the wilderness of the way to the Red Sea,"show most distinctly, that after the sentence passed upon the people in Kadesh (Num 14), they did not begin to travel back at once, but remained for a considerable time in Kadesh before going southwards into the desert.

With regard to the direction which they took, all that can be said, so long as none of the places of encampment mentioned in Num 33:19-29 are discovered, is that they made their way by a very circuitous route, and with many a wide detour, to Eziongeber, on the Red Sea.

(Note: We agree so far, therefore, with the vie adopted by Fries , and followed by Kurtz (History of Old Covenant, iii. 306-7) and Schultz (Deut. pp. 153-4), that we regard the stations given in vv. 19-35, between Rithmah and Eziongeber , as referring to the journeys of Israel, after its condemnation in Kadesh, during the thirty-seven years of its wandering about in the desert. But we do not regard the view which these writers have formed of the marches themselves as being well founded, or in accordance with the text, - namely, that the people of Israel did not really come a second time in full procession from the south to Kadesh, but that they had never left Kadesh entirely, inasmuch as then the nation was rejected in Kadesh, the people divided themselves into larger and smaller groups, and that portion which was estranged from Moses, or rather from the Lord, remained in Kadesh even after the rest were scattered about; so that, in a certain sense, Kadesh formed the standing encampment and meeting-place of the congregation even during the thirty-seven years. According to this view, the removals and encampments mentioned in vv. 9-36 do not describe the marches of the whole nation, but are to be understood as the circuit made by the headquarters during the thirty-seven years, with Moses at the head and the sanctuary in the midst ( Kurtz ), or else as showing "that Moses and Aaron, with the sanctuary and the tribe of Levi, altered their resting-place, say from year to year, thus securing to every part of the nation in turn the nearness of the sanctuary, in accordance with the signals appointed by God (Num 10:11-12), and thus passed over the space between Kadesh and Eziongeber within the first eighteen years, and then, by a similar change of place, gradually drew near to Kadesh during the remaining eighteen or nineteen years, and at length in the last year summoned the whole nation (all the congregation) to assemble together at this meeting-place."Now we cannot admit that in this view "we find all the different and scattered statements of the Pentateuch explained and rendered intelligible."In the first place, it does not do justice even to the list of stations; for if the constantly repeated expression, "and they (the children of Israel, Num 33:1) removed...and encamped,"denotes the removal and encamping of the whole congregation in vv. 3-18 and Num 33:37-49, it is certainly at variance with the text to explain the same words in vv. 19-36 as signifying the removal and encamping of the headquarters only, or of Moses, with Aaron and the Levites, and the tabernacle. Again, in all the laws that were given and the events that are described as occurring between the first halt of the congregation in Kadesh (Num 13 and 14) and their return thither at the commencement of the fortieth year (Num 20), the presence of the whole congregation is taken for granted. The sacrificial laws in Num 15, which Moses was to address to the children of Israel (Num 15:1), were given to "the whole congregation"(cf. Num 33:24, Num 33:25, Num 33:26). The man who gathered wood on the Sabbath was taken out of the camp and stoned by "all the congregation"(Num 15:36). "All the congregation"took part in the rebellion of the company of Korah (Num 16:19; Num 17:6, Num 18:8.). It is true this occurrence is supposed by Kurtz to have taken place "during the halt in Kadesh,"but the reasons given are by no means conclusive (p. 105). Besides, if we assign everything that is related in Num 15-19 to the time when the whole congregation abode in Kadesh, this deprives the hypothesis of its chief support in Deu 1:46, "and ye abode in Kadesh a long time, according to the days that he abode."For in that case the long abode in Kadesh would include the period of the laws and incidents recorded in Num 15-19, and yet, after all, "the whole congregation"went away. In no case, in fact, can the words be understood as signifying that a portion of the nation remained there during the thirty-seven years. Nor can this be inferred in any way from the fact that their departure is not expressly mentioned; for, at all events, the statement in Num 20:1, "and the children of Israel, the whole congregation, came into the desert of Zin,"presupposes that they had gone away. And the "inconceivable idea, that in the last year of their wanderings, when it was their express intention to cross the Jordan and enter Canaan from the east, they should have gone up from Eziongeber to the southern boundary of Canaan, which they had left thirty-seven years before, merely to come back again to the neighbourhood of Eziongeber, after failing in their negotiations with the king of Edom, which they might have carried on from some place much farther south, and to take the road from that point to the country on the east of the Jordan after all"( Fries ), loses all the surprising character which it apparently has, if we only give up the assumption upon which it is founded, but which has no support whatever in the biblical history, viz., that during the thirty-seven years of their wandering in the desert, Moses was acquainted with the fact that the Israelites were to enter Canaan from the east, or at any rate that he had formed this plan for some time. If, on the contrary, when the Lord rejected the murmuring nation (Num 14:26), He decided nothing with reference to the way by which the generation that would grow up in the desert was to enter Canaan, - and it was not till after the return to Kadesh that Moses was informed by God that they were to advance into Canaan from the east and not from the south, - it was perfectly natural that when the time of punishment had expired, the Israelites should assemble in Kadesh again, and start from that point upon their journey onward.)

Num 33:37-49

The places of encampment on the journey of the fortieth year from Kadesh to Mount Hor, and round Edom and Moab into the steppes of Moab, have been discussed at Num 20 and 21. On Mount Hor, and Aaron's death there, see at Num 20:22. For the remark in Num 33:40 concerning the Canaanites of Arad, see at Num 21:1. On Zalmonah , Phunon , and Oboth , see at Num 21:10; on Ijje Abarim , at Num 21:11; on Dibon Gad , Almon Diblathaim , and the mountains of Abarim , before Nebo , Num 21:16-20. On Arboth Moab, see Num 22:1.

Constable: Num 26:1--36:13

II. Prospects of the younger generation in the land chs. 26--36

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 33:1--36:13

B. Warning and encouragement of the younger generation chs. 33-36

God gave the final laws governing Israel's entrance into the Promised Land (33:50-36:13). However first Moses recorded at God's command this list of places from which the Israelites had set out on their journey from Egypt to Canaan.²⁷⁴ This list constitutes a memorial to the grace and faithfulness of God in thus far fulfilling His promises to the patriarchs. As a reminder of God's care of His people, it would have been a great encouragement as the Israelites looked forward to taking their final step into the land.

Constable: Num 33:1-49

1. Review of Israel's journey from Egypt 33:1-49

Forty-two stations appear in the list. Eighteen do not appear elsewhere in the record of the journey (vv. 13, 19-29), and four mentioned previously are absent in this chapter (cf. 11:3; 21:19). Obviously this is a selective list. What was God's criterion for including what He did here? As one studies this account of Israel's experiences since leaving Egypt certain patterns begin to emerge. For example, similar events recurred with regularity such as judgment by death, victory over enemies, provision of water and food, and opposition from within Israel. Evidently Moses intended this record to help the Israelites recognize first, their failure to learn from their past, and second, God's continuing faithfulness in spite of this inability.²⁷⁵

Archaeologists have not yet discovered many of the sites named. They were probably only camping places in the desert.

33:1-49 After introductory comments (vv. 1-2), Moses gave a list of 12 important places where Israel stopped from Egypt to Mt. Sinai (vv. 3-15). Note that he did not describe the march by identifying the places where Israel stopped but by citing them as places from which they set out (v. 2). This emphasizes the importance of the goal of their journey: the Promised Land. They set out from these places on their trek to the land.

Moses described the journey from Mt. Sinai to Kadesh and from Kadesh back to Kadesh next (vv. 16-36). This includes the period of 38 years in which Israel wandered while the older generations died out. From the comparatively small number of sites mentioned it is probable that Israel stayed at some locations for long periods of time. The nation was probably at rest much more than it was in transit during these years.

Some scholars believe Israel reversed directions after leaving Mt. Hor (20:23) and marched north to bypass Edom at its north end rather than its south.²⁷⁶ This view depends on identifying Punon and Oboth (vv. 42-44; cf. 21:10-11) with modern Feinan and el-Weibah, both of which are on Edom's west side rather than the east. These identifications are not sure, however. Deuteronomy 2:8 says the Israelites turned at Elath and Ezion-geber, which are at the head of the Gulf of Aqaba. Therefore this view seems unlikely.²⁷⁷

The last leg of the journey was from Kadesh, the second time, to the plains of Moab (vv. 37-49; cf. chs. 20-21).²⁷⁸

"His [Aaron's] death [vv. 38-39] came at a great age--a mark of God's blessing in his life. By the mercy of the Lord, his time was extended to the very last year of Israel's desert experience; his own sin (Num 20) kept him from living into the time of the conquest of the land."²⁷⁹

"Within the list of encampments are two short narratives that focus on the work of Moses (vv. 2-3) and Aaron (vv. 38-39). . . . Both narratives have the same comment that Moses (v. 2) and Aaron (v. 38) obeyed the command of the LORD.' Thus one of the purposes of this list within the larger strategy of the book appears to be to give a brief review of the work of these two great leaders. God used them and their obedience to lead the people in the wilderness for the forty years."²⁸⁰

"One impression cannot escape the student who has followed the account of Numbers up to this point, that is, the long-suffering grace of God in preserving a people as He had originally promised, through all the experiences of this vast number of places."²⁸¹

Guzik: Num 33:1-56

Numbers 33 - Review of the Exodus, Preview of the Conquest

A. Looking back: What God had already done.

1. (1-2) The account of Israel's journey, written by the command of the LORD.

These are the journeys of the children of Israel, who went out of the land of Egypt by their armies under the hand of Moses and Aaron. Now Moses wrote down the starting points of their journeys at the command of the LORD. And these are their journeys according to their starting points:

2. (3-4) The departure from Egypt.

They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the children of Israel went out with boldness in the sight of all the Egyptians. For the Egyptians were burying all their firstborn, whom the LORD had killed among them. Also on their gods the LORD had executed judgments.

a. The children of Israel went out with boldness in the sight of all the Egyptians: Though they were slaves, they did not have to shrink out of Egypt; God gave them the boldness to leave as conquerors, not as escaping slaves.

b. On their gods the LORD had executed judgments: The plagues the LORD brought upon Egypt were not randomly chosen; they were specifically intended to humble the people and rebuke their belief in the bizarre and demonic Egyptian deities.

3. (5-15) From Egypt to Mount Sinai.

Then the children of Israel moved from Rameses and camped at Succoth. They departed from Succoth and camped at Etham, which is on the edge of the wilderness. They moved from Etham and turned back to Pi Hahiroth, which is east of Baal Zephon; and they camped near Migdol. They departed from before Hahiroth and passed through the midst of the sea into the wilderness, went three days' journey in the Wilderness of Etham, and camped at Marah. They moved from Marah and came to Elim. At Elim were twelve springs of water and seventy palm trees; so they camped there. They moved from Elim and camped by the Red Sea. They moved from the Red Sea and camped in the Wilderness of Sin. They journeyed from the Wilderness of Sin and camped at Dophkah. They departed from Dophkah and camped at Alush. They moved from Alush and camped at Rephidim, where there was no water for the people to drink. They departed from Rephidim and camped in the Wilderness of Sinai.

a. Then the children of Israel moved from Rameses . . . and camped in the Wilderness of Sinai: This portion of the journey took them more than a year, but most of the time was not spent traveling, but in receiving the law at Mount Sinai.

4. (16-49) From Mount Sinai to the shores of the Jordan River.

They moved from the Wilderness of Sinai and camped at Kibroth Hattaavah. They departed from Kibroth Hattaavah and camped at Hazeroth. They departed from Hazeroth and camped at Rithmah. They departed from Rithmah and camped at Rimmon Perez. They departed from Rimmon Perez and camped at Libnah. They moved from Libnah and camped at Rissah. They journeyed from Rissah and camped at Kehelathah. They went from Kehelathah and camped at Mount Shepher. They moved from Mount Shepher and camped at Haradah. They moved from Haradah and camped at Makheloth. They moved from Makheloth and camped at Tahath. They departed from Tahath and camped at Terah. They moved from Terah and camped at Mithkah. They went from Mithkah and camped at Hashmonah. They departed from Hashmonah and camped at Moseroth. They departed from Moseroth and camped at Bene Jaakan. They moved from Bene Jaakan and camped at Hor Hagidgad. They went from Hor Hagidgad and camped at Jotbathah. They moved from Jotbathah and camped at Abronah. They departed from Abronah and camped at Ezion Geber. They moved from Ezion Geber and camped in the Wilderness of Zin, which is Kadesh. They moved from Kadesh and camped at Mount Hor, on the boundary of the land of Edom. Then Aaron the priest went up to Mount Hor at the command of the LORD, and died there in the fortieth year after the children of Israel had come out of the land of Egypt, on the first day of the fifth month. Aaron was one hundred and twenty-three years old when he died on Mount Hor. Now the king of Arad, the Canaanite, who dwelt in the South in the land of Canaan, heard of the coming of the children of Israel. So they departed from Mount Hor and camped at Zalmonah. They departed from Zalmonah and camped at Punon. They departed from Punon and camped at Oboth. They departed from Oboth and camped at Ije Abarim, at the border of Moab. They departed from Ijim and camped at Dibon Gad. They moved from Dibon Gad and camped at Almon Diblathaim. They moved from Almon Diblathaim and camped in the mountains of Abarim, before Nebo. They departed from the mountains of Abarim and camped in the plains of Moab by the Jordan, across from Jericho. They camped by the Jordan, from Beth Jesimoth as far as the Abel Acacia Grove in the plains of Moab.

a. They moved from the Wilderness of Sinai: This portion of the journey took them some 38 years; not because the distance was so long, but because God led them in wanderings because the generation of unbelief had to die in the wilderness before a generation of faith could be raised up to take possession of the Promised Land.

b. Kibroth Hattaavah . . . Hazeroth . . . Rithmah . . .: The listing of Israel's encampments comes rapidly; more than 30 place-names are given in quick succession. During this time, there was a lot of activity for the people of Israel - but no progress. They weren't coming any closer to the Promised Land, and would not come closer until the generation of unbelief had passed away.

B. Looking ahead: The conquest of Canaan.

1. (50-53) The command to conquer the inhabitants of Canaan.

Now the LORD spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying, "Speak to the children of Israel, and say to them: 'When you have crossed the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy all their molded images, and demolish all their high places; you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to possess.'"

a. You shall drive out all the inhabitants of the land from before you: God had a unique role for the nation of Israel in regard to the people of Canaan. He used them as an unique instrument of judgment against the Canaanites.

b. Drive out all the inhabitants of the land, and to destroy all their engraved stones . . . their molded images . . their high places: This unique purpose explains why Israel was commanded not only to defeat them militarily, but to erase the remains of the idolatrous culture. Modern archaeology has documented the corrupt and demonic worship practices of the Canaanites. They were truly a culture ripe for the judgment of God.

2. (54-56) The command to possess the land of Canaan.

And you shall divide the land by lot as an inheritance among your families; to the larger you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance; there everyone's inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers. But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell. Moreover it shall be that I will do to you as I thought to do to them.

a. You shall divide the land by lot as an inheritance among your families: God's intent was not only to bring judgment on the corrupt culture of the Canaanites, but also to give the land to Israel to possess.

b. If you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides: If Israel failed to drive the Canaanites out of the land, they could still occupy the Promised Land - but the corrupt practices and heart of the Canaanites would find a place among Israel, and Israel itself would eventually be driven out of the land (it shall be that I will do to you as I thought to do to them).

i. This became true of Israel's history. They did not fully drive out the Canaanites, and though they possessed the land, the corruption of the Canaanites continued among Israel until eventually God allowed Israel to be driven out of the land in exile.

ii. It is of no use for the church to succeed in the eyes of man - as Israel had succeeded when the occupied the land and became a legitimate nation, instead of an enslaved people - if it merely allows the corrupt practices and attitudes of the world to take root. If this happens, the church should expect to be eventually driven from its place of success.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 33 (Chapter Introduction)

Overview

Num 33:1, The two and forty journeys of the Israelites; Num 33:50, The Canaanites are to be destroyed.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 33 (Chapter Introduction)

CHAPTER 33

A relation of the marches and campings of the Israelites from Egypt to Canaan, Num 33:1-49 . They are commanded to drive out the Canaanites, and destroy their pictures, molten images, and high places, and to divide the land by lot, Num 33:50-54 . The Canaanites, if not dispossessed, should trouble and vex them; and God would do to them as he thought to do to the others, Num 33:55-56 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 33 (Chapter Introduction)

(v. 1-49) Encampments of the Israelites.

(Num 33:50-56) The Canaanites to be destroyed.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 33 (Chapter Introduction)

In this chapter we have, I. A particular account of the removals and encampments of the children of Israel, from their escape out of Egypt to their entrance into Canaan, forty-two in all, with some remarkable events that happened at some of those places (v. 1-49). II. A strict command given them to drive out all the inhabitants of the land of Canaan, which they were not going to conquer and take possession of (Num 33:50-56). So that the former part of the chapter looks back upon their march through the wilderness, the latter looks forward to their settlement in Canaan.

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 33 (Chapter Introduction)

INTRODUCTION TO NUMBERS 33

This chapter gives an account of the journeys of the people of Israel, from their first coming out of Egypt, to their arrival in the plains of Moab by Jordan, and the names of the various stations where they rested are given, Num 33:1 and they are ordered, when they passed over Jordan, to drive out the Canaanites, destroy their idols, and divide the land among their families in their several tribes, Num 33:50 or otherwise it is threatened the Canaanites should be troublesome and vexatious to them, even those that remained; and it might be expected God would do to the Israelites as he thought to do to those nations, Num 33:55.