Numbers 33:1–25

Numbers 33:1-56 1. These are the 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. 1. Istae sunt profectiones filiorum Israel, qui egressi sunt e terra Egypti, per exercitus suos, per manum Mosis et Aharon. 2. And Moses wrote their goings out according to their journeys by the commandment of the Lord: and these are their journeys according to their goings out. 2. Scripsit autem Moses egressus eorum per profectiones eorum juxta sermonem Jehovae: istae, inquam, sunt profectiones eorum per egressus eorum. 3. And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. 3. Profecti sunt igitur Ramesse mense primo, decimaquinta dic mensis primi, postera dic Phase egressi sunt filii Israel in manu excelsa in oculis omnium Egyptiorum. 4. (For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also the Lord executed judgments.) 4. (Egyptii autem interim sepeliebant quos percusserat Jehova ex eis, omnem primogenitum et in diis eorum fecerat Jehova judicia.) 5. And the children of Israel removed from Rameses, and pitched in Succoth. 5. Profecti sunt, inquam, filii Israel e Ramesse, ct castrametati sunt in Suchoth. 6. And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness. 6. Profecti autem de Suchoth, castrametati sunt in Etham, qum est in extremo deserti. 7. And they removed from Etham, and turned again unto Pihahiroth, which is before Baal-zephon: and they pitched before Migdol. 7. Et profecti de Etham, reversi sunt in Phihahiroth, qui est ante Baal-sephon, et castrametati sunt ante Migdol. 8. And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days' journey in the wilderness of Etham, and pitched in Marah. 8. Profecti vero de Phi-hahiroth, transierunt per medium maris in desertum: et ambulaverunt viam trium dictum per desertum Etham, et castrametati sunt in Marah. 9. And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm-trees; and they pitched there. 9. Profecti vero de Marah venerunt in Elim: in Elim vero erant duodecim fontes aquarum, et septuaginta palmae, et castrametati sunt illic. 10. And they removed from Elim, and encamped by the Red Sea. 10. Et profecti ex Elim, castrametati sunt juxta mare Suph. 11. And they removed from the Red Sea, and encamped in the wilderness of Sin. 11. Profecti autem e marl Suph, castrametati sunt in deserto Sin. 12. And they took their journey out of the wilderness of Sin, and encamped in Dophkah. 12. Et profecti e deserto Sin, castrametati sunt in Dopheah. 13. And they departed from Dophkah, and encamped in Alush. 13. Profecti autem e Dopheal:, castrametati sunt in Alus. 14. And theyremoved from Alush, and encamped at Rephidim, where was no water for the people to drink. 14. Et profecti ex Alus, castrametati sunt in Rephidim, ubi non erant aqum populo ad bibendum. 15. And they departed from Rephidim, and pitched in the wilderness of Sinai. 15. Ideo profecti e Rephidim, castrametati sunt in deserto Sinai. 16. And they removed from the desert of Sinai, and pitched at Kibroth-hattaavah. 16. Profecti autem e deserto Sinai, castrametati sunt in Cibroth-Hathaavah. 17. And they departed from Kibroth-hattaavah, and encamped at Hazeroth. 17. Et profecti ex Cibroth-Hathaavah, castrametati sunt in Haseroth. 18. And they departed from Hazeroth, and pitched in Rithmah. 18. Et profecti de Hastroth, castrametati sunt in Rithmah. 19. And they departed from Rithmah, and pitched at Rimmon-parez. 19. Profecti vero de Rithmah, castrametati sunt in Rimmon Peres. 20. And they departed from Rimmon-parez, and pitched in Libhah. 20. Et profecti e Rimmon Peres, castrametati sunt in Libhah. 21. And they removed from Libhah, and pitched at Rissah. 21. Profecti vero e Libhah, castrametati sunt in Rissah. 22. And they journeyed from Rissah, and pitched in Kehelathah. 22. Et profecti e Rissah, castrametati sunt in Ceheloth. 23. And they went from Kehelathah, and pitched in mount Shapher. 23. Profecti item e Ceheloth, castrametati sunt in monte Sepher. 24. And they removed from mount Shapher, and encamped in Haradah. 24. Profecti quoque e monte Sepher, castrametati sunt in Haradah. 25. And they removed from Haradah, and pitched in Makheloth. 25. Et profecti sunt e Haradah, et castrametati sunt in Macheloth. 26. And they removed from Makheloth, and encamped at Tahath. 26. Et profecti e Macheloth, castrametati sunt in Thahath. 27. And they departed from Tahath, and pitched at Tarah. 27. Profecti autem e Thahath, castrametati sunt in Tharah. 28. And they removed from Tarah, and pitched in Mithcah. 28. Profecti quoque e Tharah, castrametati sunt in Micheah. 29. And they went from Mithcah, and pitched in Hashmonah. 29. Profecti item e Micheah, castrametati sunt in Hasmonah. 30. And they departed from Hashmonah, and encamped at Moseroth. 30. Et profecti sunt de Hasmonah, ct castrametati sunt in Moseroth. 31. And they departed from Moseroth, and pitched in Bene-jaakan. 31. Et profecti de Moseroth, castrametati sunt in Bene-jaacan. 32. And they removed from Bene-jaakan, and eneamped at Horhagidgad. 32. Profectique e Bene-jaacan, castrametati sunt in Hor Gilgad. 33. And they went from Horhagidgad, and pitched in Jotbathah. 33. Et profecti de Hor Gilgad, castrametati sunt in Jothathah. 34. And they removed from Jotbathah, and encamped at Ebronah. 34. Et profecti de Jothathah, castrametati sunt in Abronah. 35. And they departed from Ebronah, and encamped at Ezion-gaber. 35. Profecti vero ex Abronah, castrametati sunt in Esion-gaber. 36. And they removed from Ezion-gaber, and pitched in the wilderness of Zin, which is Kadesh. 36. Et profecti ex Esion-gaber, castrametati sunt in deserto Sin, quod est Cades. 37. And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom. 37. Et profecti sunt e Cades, ct castrametati sunt in Hor monte, in extremo terrae Edom. 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 fifth month. 38. Ascendit autem Aharon sacerdos in Hor montem juxta sermonem Jehovae, et mortuus est anno quadragesimo ex quo egressi sunt filii Israel e terra Egypti mense quinto, primo die mensis. 39. And Aaron was an hundred and twenty and three years old when he died in mount Hor. 39. Eratque Aharon natus centum et viginti tres annos quando mortuus est in Hor monte. 40. And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel. 40. Audivit autem Chenaanaeus rex Arad (is vero habitabat in meridie, in terra Chenaan quum ingrederentur filii Israel.) 41. And they departed from mount Hor, and pitched in Zalmonah. 41. Et profecti de Hor monte, castrametati sunt in Salmonah. 42. And they departed from Zalmonah, and pitched in Punon. 42. Profecti vero ex Salmonah, castrametati sunt in Punon. 43. And they departed from Punon, and pitched in Oboth. 43. Profecti e Punon, castramentati sunt in Oboth. 44. And they departed from Oboth, and pitched in Ije-abarim, in the border of Moab. 44. Profecti item ex Oboth, castrametati sunt in Ije-haabarim in termino Moab. 45. And they departed from Iim, and pitched in Dibon-gad. 45. Et profecti ex Ilim, castrametati sunt in Dibon-gad. 46. And they removed from Dibon-gad, and encamped in Almon-diblathaim. 46. Profecti item ex Dibon-gad,castrametati sunt in Almon-diblat haim. 47. And they removed from Almon-diblathaim, and pitched in the mountains of Abarim, before Nebo. 47. Profecti praeterea ex Almon-diblathaim, castrametati sunt in montibus Abarim ante Nebo. 48. And they departed from the mountains of Abarim, and pitched in the plains of Moab, by Jordan near Jericho. 48. Et profecti e montibus Abarim, castrametati sunt in campestribus Moab, juxta Jordanem Jericho. 49. And they pitched by Jordan, from Beth-jesimoth even unto Abel-shittim, in the plains of Moab. 49. Tandem castrametati sunt juxta Jordanem a Beth-jesimoth usque ad Abel-sittim in campestribus Moab. 50. And the Lord spake unto Moses in the plains of Moab, by Jordan near Jericho, saying, 50. Loquutus est autem Jehova ad Mosen in campestribus Moab, juxta Jordanem Jericho, dicendo: 51. Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; 51. Alloquere filios Israel, et dicas eis, Quum transieritis Jordanem ad terram Chenaan. 52. Then ye shall drive out all the inhabitants of the land from before you, 52. Expellite omnes habitatores terrte a facie vestra, 53. And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it. 53. Expelletis, inquam, habitatores terrae, et habitabitis in ca, vobis enim dedi terram, ut cant possideatis. 54. And ye shall divide the land by lot for an inheritance among your families; and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit. 54. Possidebitis autem terram illam per sortem, per familias vestras: pluribus multiplicabitis haereditMem eorum, et paucioribus diminuatis haereditatem eorum: in loco in quo egredietur illi sors, erit illis: per tribus patrum vesttorum haereditatem capietis. 55. But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. 55. Quod si non expuleritis habitatores terrae a facie vestra, tum erit ut quos reliqueritis ex eis, sunt in cultros in oculis vestris, et in spinas lateribus vestris, et affligent vos super terram in qua vos habitabiris. 56. Moreover, it shall come to pass, that I shall do unto you, as I thought to do unto them. 56. Evenietque ut quemadmodum cogitavi facere illis, faciam vobis. 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, (Exodus 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, the…

Moses wrote their goings out according to their journeys by the commandment of the Lord--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.

Rameses--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.

upon their gods--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.

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

Etham--edge, or border of all that part of Arabia-PetrÃ&brvbra which lay contiguous to Egypt and was known by the general name of Shur.

Marah--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.

encamped by the Red Sea--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).

Dophkah . . . Alush . . . Rephidim--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.]

FROM SINAI TO KADESH AND PLAINS OF MOAB. (Num. 33:16-56) Kibroth-Hattaavah ("the graves of lust," see on Num 11:34) --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.

Rimmon-parez, or Rimmon--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).

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 Exodus 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.

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 Numbers 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. (z) "De 42 mansionibus", Fabiolae, "inter opera ejus", T. 3. fol. 13.

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 Exodus 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 Exodus 11:7. (a) Travels, p. 307. Ed. 2.

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 Isaiah 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.

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. (b) Travels of the Patriarchs, &c. p. 81.

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 Exodus 13:20 but Dr. Shaw (c) makes this particular portion of the wilderness to be fifty miles from Cairo or Rameses. (c) Travels, p. 308.

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 Exodus 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, Jeremiah 44:1 or it was a tower, as the word signifies, placed here on the borders of the land, for the defence of it.

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.

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,

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

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 Exodus 16:1.

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 Exodus 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.

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, Exodus 16:30. (d) Seder Olam Rabba, c. 5. p. 17.

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, Exodus 17:1.

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.

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 Deuteronomy 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 Numbers 11:1.

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

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", 1 Kings 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 Numbers 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, Psalm 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) (e) Egmont and Heyman's Travels, vol. 2. p. 154. (f) Dr. Lightfoot, vol. 1. p. 35. Dr. Clayton's Chronology of the Hebrew Bible, p. 382, 383. (g) Antiqu. l. 12. c. 8. sect. 4.

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.

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, v. 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, Deut. viii. 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 (v. 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, v. 3. They did not steal away clandestinely (Isa. lii. 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, v. 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. xix. 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 (v. 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 (v. 8), of Sin (v. 11), of Sinai, v. 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 (Deut. xxxii. 10), and yet led them the right way, Ps. cvii. 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 (v. 14), the death of Aaron (v. 38, 39), the insult of Arad (v. 40); and the very name of Kibroth-hattaavah—the graves of lusts (v. 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 (ch. xxv. 1), is here called Abel-shittim. Abel signifies mourning (as Gen. l. 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.

Pi-hahiroth, Baal-zephon . . . Migdol--(See on Exo 14:2).

Elim--supposed to be Wady Ghurundel (see on Exo 15:27).

wilderness of Sinai--the Wady Er-Raheh.

Rithmah ("the place of the broom")--a station possibly in some wady extending westward of the Ghor.