Their journey took 40 years, day in day out. Their experiences were not over in a few days. Some just want a quick fix, or think they become mature in a few months. This walk with the Lord is a lifetime commitment for 40 years and more, therefore it helps us to both learn from, and understand our Heavenly Fathers’ methods of teaching, training, guidance and correction with His children.
Paul reminds us in2Tim.3:16that
All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness…
15They departed from Rephidim and camped in the Wilderness of Sinai.
4057 [e] bə·miḏ·bar בְּמִדְבַּ֥ר in the Wilderness
5514 [e] sî·nāy. סִינָֽי׃ of Sinai
Sinay: Sinai
Original Word:סִינַי Transliteration:Sinay Pronunciation: see-nah’-ee Phonetic Spelling:see-nah’-ee Meaning: Sinai
Word Origin:Derived from an unknown root
G4614 (Σινᾶ, Sina):The Greek equivalent used in the New Testament, referring to the same Mount Sinai.
Sinai refers to the mountain in the Sinai Peninsula where God gave the Ten Commandments to Moses. It is a significant location in the biblical narrative, symbolizing God’s covenant with Israel and His divine revelation.
Mount Sinai is traditionally identified with Jebel Musa in the southern part of the Sinai Peninsula. It holds a central place in Jewish, Christian, and Islamic traditions.
In the biblical account, it is the site where the Israelites camped after their exodus from Egypt and where Moses received the Law, including the Ten Commandments, from God. This event is foundational for the establishment of Israel as a nation under God’s covenant.
Exodus 19:2 HEB: וַיָּבֹ֙אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר NAS: to the wilderness of Sinai and camped KJV: [to] the desert of Sinai, and had pitched INT: came to the wilderness of Sinai and camped the wilderness
5514 Sinay: Sinai
Original Word:סִינַי Transliteration:Sinay Pronunciation: see-nah’-ee Phonetic Spelling:(see-nah’-ee) Meaning:Sinai
Derived from an unknown root.
G4614 (Σινᾶ, Sina):The Greek equivalent used in the New Testament, referring to the same Mount Sinai.
Sinai refers to the mountain in the Sinai Peninsula where God gave the Ten Commandments to Moses. It is a significant location in the biblical narrative, symbolizing God’s covenant with Israel and His divine revelation.
Mount Sinai is traditionally identified with Jebel Musa in the southern part of the Sinai Peninsula. It holds a central place in Jewish, Christian, and Islamic traditions. In the biblical account, it is the site where the Israelites camped after their exodus from Egypt and where Moses received the Law, including the Ten Commandments, from God. This event is foundational for the establishment of Israel as a nation under God’s law.
There are 2 schools of thought as to the location of Sinai. Some scholars say it is located in the Sinai peninsular and others say it is in Arabia as we know today as saudia Arabia. Some refer to the scripture where Paul speaks in Galatians 4:25 Now Hagar is Mount Sinai in Arabia;[a] she corresponds to the present Jerusalem, for she is in slavery with her children. Paul uses Hagar allegorically to represent the old covenant of the law, contrasting it with the freedom found in Christ.
Paul may have associated Hagar with Mount Sinai because Sinai is located in Arabia, the land of Hagar’s descendants through Ishmael. The scene of the Mosaic legislation was part of the domains of the Ishmaelites. This would dramatically alter the route and various locations and as some of the camps were not actual cities the specific locations are not documented. The options are given to let the reader decide; however we should remember that in our studies what we learn from the wilderness journey spiritually is more important than where events took place physically. That the Lord delivered them and performed miracle after miracle as they travelled leading them to the fulfillment of his promise to bring them into the promised land.
See maps below.
OR
NAS Exhaustive Concordance
Word Origin probably from the same as Sin Definition the mountain where the law was given NASB Translation
Sinai
What happened here:
They stayed here nearly a year.
They received the Torah and 10 sayings/commandments
The sin of the golden calf.
They built the tabernacle
Aarons sons died
Took a census
First journey with the tabernacle
Marched and camped by Tribe.
We are to remember that we are His covenant children. The Sinai Covenant has not been done away with, but rather built upon through the years up until Messiah came and ratified it, completing the sacrifice with His own blood. It is not a license to continue to live a life of sin, thinking we are under His grace and mercy and can live as we please. We are to understand what covenant means and that we belong to the father; our life is bought and paid for in Messiahs blood. 1 Cor. 6:20. You were bought with a price [you were actually purchased with the precious blood of Jesus and made His own]. So then, honor and glorify God with your body.
They agreed to the covenant and then continued in their sinful ways and made an image to worship instead of worshipping the Lord who had just set them free and made covenant with them.
The tabernacle was built so that Gods presence could live with them. His shekinah glory was present in the inner sanctuary the holy of holies within the tabernacle. His presence lives within us, we have become His sanctuary and are carriers of the shekinah Glory of the Lord. We are to live a life in obedience to His commandments, following the leading and dictates of His Holy Spirit within us. Doing things our way and not God’s way, will lead to death, just as what happened to Aarons sons. They had to carry the ark of the covenant with them as they travelled.
Our Heavenly Fathers presence travels ‘in us’ on our journey. Rom. 8:10. Christ in us, means that Messiah Jesus Christ lives within those who trust Him for salvation through God’s Holy Spirit. And because of this, He will never leave us nor forsake us. Heb. 13:5. They marched and camped by tribe. We are to stick together with like minded believers to have fellowship and encourage one another, bearing one anothers burdens. There is safety and good counsel in being together as we travel; and Messiah sent His disciples out in twos. Mark 6:7 Christ sent forth his disciples to preach the gospel not singly, but by twos, that they might labor unitedly in spreading the truth.
Ecc.4:10. if they stumble, the first will lift up his friend—but woe to anyone who is alone when he falls and there is no one to help him get up.
Reading through the wilderness journey is a picture of the issues everyone faces at one time or another.
16They moved from the Wilderness of Sinai and camped at [b]Kibroth Hattaavah.
Fem plural graves of the longing 6914
Qibroth Hattaavah: Graves of Craving
Original Word: קִבְרוֹת הַתַּאֲוָה Transliteration: Qibroth Hattaavah Pronunciation: kee-broth hat-ta-a-vah Phonetic Spelling: (kib-roth’ hat-tah-av-aw’) Definition: Graves of Craving Meaning: Kibroth-hat-Taavh
“the graves of desire,” a place in the desert
Derived from the Hebrew words:
קֶבֶר (qeber, meaning “grave”) and
תַּאֲוָה (taavah, meaning “craving, longing or “lust”).
There is no direct Greek equivalent for Qibroth Hattaavah, as it is a specific Hebrew place name. However, the concept of craving, longing or lust can be related to Greek words such as ἐπιθυμία (epithymia, Strong’s G1939), meaning “desire” or “lust.”
Qibroth Hattaavah is a place name in the Hebrew Bible, specifically mentioned in the context of the Israelites’ wilderness journey. It is known as the location where the Israelites, driven by their intense craving for meat, were struck by a severe plague as a divine judgment for their complaints and lack of faith.
The name itself reflects the dual themes of
death and
unrestrained desire.
In the narrative of the Israelites’ exodus from Egypt, Qibroth Hattaavah represents a significant moment of testing and failure. The Israelites, having been miraculously delivered from slavery, struggled with trust and contentment during their desert wanderings. Their demand for meat, despite God’s provision of manna, highlights the tension between divine provision and human desire. This event underscores the challenges of faith and obedience faced by the Israelites in their covenant relationship with God.
What happened here:
They craved meat and complained. Num. 11
Spirit was poured out on the seventy.
Quail covered the camp.
Wrath of Adoani killed many for gluttony.
The lessons for us are clearly evident. Human nature and all its carnal fleshly cravings are very strong in the unregenerate individual. Before a person is born again from above and their spirit is made alive by the Holy Spirit of the Creator, our Heavenly Father; we are subject to and live life according to the physical needs of the flesh body. Whatever the body wants the natural man simply gives it. We are controlled by what the body wants, desires and lusts for things, prompted by the 5 physical senses and the hunger to have all those cravings satiated. The reborn human spirit is to take charge over the body of flesh and subdue it, and not allow feelings, lusts and cravings to dictate the lifestyle any more. The scripture in Galatians 5:24 says we are to daily crucify the flesh, kill those carnal desires and walk by the leading of the spirit. Crucify the flesh means to put to death the sinful passions and desires of our human nature.
Romans 8:13 warns us that if we live after the flesh, we shall die, but if we mortify the deeds of the body by the Spirit, we shall live.
“So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want” Galatians 5:16-17
Sometimes when we complain and demand what we want from the Lord, He gives it to us and allows us to see the problems that will follow. When this happens it’s a hard lesson to learn but one we will not forget. What we think we want or need is not necessarily the most beneficial, or the appropriate timing for us and the Lord knows what is best. This is when we are to trust Him and remember the provision and miracles He has done for us already.
17They departed from Kibroth Hattaavah and camped at Hazeroth. 2698
Numbers 33:17 HEB: וַיִּסְע֖וּ מִקִּבְרֹ֣ת הַֽתַּאֲוָ֑ה וַֽיַּחֲנ֖וּ בַּחֲצֵרֹֽת׃ NAS: They journeyed from Kibroth-hattaavah and camped KJV: And they departed from Kibrothhattaavah,and encamped INT: journeyed Kibroth-hattaavah and camped Hazeroth
Derived from the Hebrew root חָצֵר (chatser), meaning “village” or “enclosure.”
There is no direct Greek equivalent for the proper noun “Hazeroth” in the Septuagint or New Testament, as it is a specific location name from the Hebrew Bible and one of the locations where the Israelites camped during their wilderness journey after the Exodus from Egypt. The name itself suggests a place that may have been enclosed or a settlement area.
It is notable as the site of a rebellion against Moses, led by his siblings Aaron and Miriam, as recorded in the Book of Numbers. This incident highlights the challenges of leadership and the testing of faith among the Israelites during their journey to the Promised Land.
What happened here:
Miriam and Aaron spoke against Moses and his wife.
Miriam was afflicted with tzaraas.
Moses siblings challenged his decisions and his calling to lead the children of Israel, as well as his choice of a wife. Often there is sibling rivalry and jealousy within families which leads to strife and division. This is also true of local church assemblies where there is a jossling for position and or titles. Older siblings often resent younger ones ‘bossing them around’ and so challenge their authority and position. We see that in the story of Joseph and his brothers also. As Gods children we are all equal in His sight and He does not favor one above another, callings are from Him not from men or ourselves. There is greater responsibility and accountability that goes with every call to ministry and leadership. Support and assistance is needed from all and to all believers, we are all servants of the Lord. No one should “Lord it” over another nor control, judge or condemn but rather show mutual respect in the love of the Messiah. For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. Rom. 12:3.
Miriams’ leprosy was healed when she repented.
18They departed from Hazeroth and camped at Rithmah.
Numbers 33:18 HEB: מֵחֲצֵרֹ֑ת וַֽיַּחֲנ֖וּ בְּרִתְמָֽה׃ NAS: from Hazeroth and camped at Rithmah. KJV: from Hazeroth, and pitched in Rithmah. INT: Hazeroth and camped Rithmah
7575 Rithmah: Rithmah
Original Word: רִתְמָה Part of Speech: Proper Name Feminine Transliteration: Rithmah Pronunciation: reeth-MAH Phonetic Spelling: (rith-maw’) Definition: Rithmah Meaning: Rithmah
Derived from the Hebrew root רתם (ratham), which is associated with the broom plant or juniper.
There are no direct Greek equivalents for Rithmah, as it is a specific Hebrew place name. However, Greek terms related to wilderness or desert journeys might be conceptually linked. Rithmah is described as being near Ashnah, another location in the vicinity.
It is the feminine form of Spanish broom pole like stems, juniper tree, which means “juniper.”
This name likely references the vegetation or notable flora in the desert area, specifically juniper trees, which were prevalent in the region. They would have provided some shade and resources in an otherwise harsh environment. Although there is not a very significant event at this location, the name suggesting plants and or shade and resources is significant in that when we find ourselves in difficult circumstances or a tough environment, the Lord will provide what we need. Again it may not be the luxury that our flesh would crave but He will give us sufficient provision for our needs to sustain us along our journey. Once more it is learning to trust in the Lord for all our needs He is our provider we will come to know Him as Jehovah-Jireh it’s a name that is crucial for us today as we seek to know Him as our Father. It is a name that assures us that He is able to provide any need we have and we need to learn to Trust Him for that.
Despite the difficulties they faced, the Israelites were instructed to follow God’s guidance closely, highlighting the importance of living in obedience to God’s word and His leading in our lives.
Numbers 33:18 HEB: מֵחֲצֵרֹ֑ת וַֽיַּחֲנ֖וּ בְּרִתְמָֽה׃ NAS: from Hazeroth and camped at Rithmah. KJV: from Hazeroth, and pitched in Rithmah. INT: Hazeroth and camped Rithmah
19They departed from Rithmah and camped at Rimmon Perez
Numbers 33:19 HEB: וַיִּסְע֖וּ מֵרִתְמָ֑ה וַֽיַּחֲנ֖וּ בְּרִמֹּ֥ן NAS: They journeyed from Rithmah and camped KJV: And they departed from Rithmah, and pitched INT: journeyed Rithmah and camped Rimmon-perez
Derived from רִמּוֹן rimmon, meaning “pomegranate” and פֶּרֶץ perets, meaning “breach” or “bursting forth”.
“pomegranate of the breach,” a place in the desert
There are no direct Greek equivalents for this specific Hebrew place name in the Strong’s Greek Dictionary, as it is a proper noun unique to the Hebrew text.
The name can be understood to mean:
pomegranate of the breach or
pomegranate of the bursting forth,
possibly indicating a location characterized by a notable event or feature related to a breach or outburst.
Gesenius translates rimmon as “pomegranate,” the place deriving its name from the abundance of pomegranates.Rimmon-Perez, pomegranate of the pass, i.e., the pomegranate pass; pomegranate of the breach or pomegranate of the rupture.
Rimmon-perez
from the Hebrew words: רִמּוֹן פֶּרֶץ
symbolizes God’s commitment to healing and restoring His people. Throughout their journey, the Israelites experienced many breaches—moments of sin, rebellion, and separation from God. Yet, at every point, God provided a way for restoration. This narrative illustrates God’s unchanging nature: He is a loving and faithful God who seeks to restore His relationship with His people Jeremiah 30:17.
This place is identified as being near Ashnah, situated in the region of the Israelites’ wanderings in the wilderness.
The name Rimmon-perez combines two Hebrew words with rich symbolism:
Rimmon (Pomegranate): In the Bible, the pomegranate is a symbol of fertility, abundance, and righteousness. It is often associated with blessings and divine favor. For example, pomegranates were used in the decoration of the priestly garments and the Temple, symbolizing fruitfulness and the richness of God’s blessings. Exodus 28:33-34; 1 Kings 7:18-20.
Perez (Breach/Rupture): The term breach or rupture signifies a breaking or tearing apart, often representing sin and separation from God. However, it can also denote the idea of breakthrough or deliverance, as seen in the naming of Perez, the son of Tamar, indicating a breakthrough in her situation.Genesis 38:29.
The combination and symbolism of these terms in Rimmon-Perez , suggests a place of:
transition from brokenness to blessing,
from rupture to restoration.
Our Heavenly Father has the ability to bring restoration after periods of rupture or brokenness.
For believers today, this serves as a powerful reminder that no matter the depth of sin or separation from Him, He is able to restore and bring forth fruitfulness. This aligns with the promise in Joel 2:25, where God promises to restore the years that the locusts have eaten.
Just as the Israelites relied on God’s guidance through the wilderness, we are reminded to trust in God’s leading during times of personal or spiritual challenges. His presence is constant, and His provision is sure, even when the path is unclear. Deuteronomy 2:7.
The journey through the wilderness, marked by stops like Rimmon-perez, reflects God’s continual provision. Despite the Israelites’ frequent failings, God provided manna, water, and guidance through the desert. This teaches us about God’s sufficiency and care in our own lives. No matter how barren our circumstances may seem, God is always present to meet our needs. Philippians 4:19.
Yeshua haMashiach/Jesus Christ is the ultimate fulfillment of the restoration symbolized by Rimmon-perez. Through His death and resurrection, Messiah bridged the breach caused by sin, offering reconciliation and abundant life to all who believe in Him. Colossians 1:20 states, “And through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” Just as Rimmon-perez signifies restoration, Messiah embodies the ultimate restoration for humanity.
The pomegranate’s symbolism of abundance is fully realized in Christ. Yeshua/Jesus came to give life and life abundantly. John 10:10. Believers are invited to partake in the fullness of life that Messiah offers, marked by spiritual fruitfulness and divine favor. This abundant life is not merely physical prosperity but a deep, spiritual richness that comes from a restored relationship with God.
Note here on the name Kadesh:
Kadesh in the wilderness of Paran Numbers 13:26 referred to here as Ritthmah:The people stayed at this campsite for 19 years according to Deuteronomy 1:46 so you abode in Kadesh many days 19 years according to the days that you abode there.
There are 2 places that are referred to as Kadesh, one was Kadesh in the Wilderness of Paran, Numbers 13:26, and is referred to here as Rithmah, but its proper name is Kadesh. The other place that is called Kadesh is in Numbers 33:36 where they came on the first day of the 40th year where Miriam died and where it was decreed that Aaron and Moses would not enter the land.
The wilderness of Paran at Kadesh.- spies were sent to the land Numbers 13. Moses referred to this as Rithmah. Israel murmured against Moses here.
Next in Numbers 33:20-26
Numbers 33:20 HEB: וַיִּסְע֖וּ מֵרִמֹּ֣ן פָּ֑רֶץ וַֽיַּחֲנ֖וּ בְּלִבְנָֽה׃ NAS: They journeyed from Rimmon-perez and camped KJV: And they departed from Rimmonparez, and pitched INT: journeyed Rimmon-perez and camped Libnah
Verse 20They departed from Rimmon Perez and camped at Libnah.
There is no direct Greek equivalent for Libnah in the Strong’s Greek Dictionary, as it is a proper noun specific to the Hebrew text.
Libnah is a proper noun used in the Hebrew Bible to refer to a city in the Shephelah region of ancient Judah. The name is thought to mean “whiteness,” possibly referring to the white poplar trees or the white soil in the area.
It is derived from the Hebrew לִבְנָה (Libnah), meaning “whiteness” or “moon city,”to be or become white , to make bricks,
Libnah was a significant city in the tribal territory of Judah. It is mentioned in the context of the Israelite conquest of Canaan and later as a Levitical city. Libnah played a role in various military and political events, including revolts against the Kingdom of Judah. Its strategic location made it an important site during the reigns of the kings of Judah.
Libnah, like other stops on the Israelites’ journey, symbolizes God’s provision and faithfulness in spite of their frequent grumbling and disobedience, God continued to provide for the Israelites. Modern Christians can take comfort in knowing that God is faithful and will provide for our needs as we journey through life. Philippians 4:19 assures us, And my God will meet all your needs according to the riches of his glory in Christ Jesus.
Reflecting on the Israelites’ journey through places like Libnah helps Christians understand the importance of learning from past experiences. God’s faithfulness in history encourages believers to trust Him in their present circumstances. Romans 15:4 highlights the value of Scripture: “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.”
Numbers 33:21 HEB: מִלִּבְנָ֑ה וַֽיַּחֲנ֖וּ בְּרִסָּֽה׃ NAS: from Libnah and camped at Rissah. KJV: from Libnah, and pitched at Rissah. INT: Libnah and camped Rissah
Derived from the Hebrew root רָסַס (rasas), meaning “to moisten” or “to drip.”
Rissah
From racac; a ruin (as dripping to pieces); Rissah, a place in the Desert — Rissah.
There are no direct Greek equivalents for Rissah, as it is a specific Hebrew place name. However, the concept of journeying or traveling can be related to Greek words like πορεία (poreia, G4197), meaning “journey” or “way.”
The name likely reflects a characteristic of the location, possibly indicating a place associated with moisture or water.
The wilderness is a significant period in biblical history, representing a time of testing, reliance on God, and preparation for entering the Promised Land. The specific details about Rissah are sparse, but its inclusion in the list of encampments underscores the meticulous record-keeping of the Israelites’ travels and God’s provision throughout their journey.
Numbers 33:21, states, “They set out from Libnah and camped at Rissah.” In this context, Rissah is described as a location near Mount Hor. The story of the Israelites’ journey, including their encampment at Rissah, teaches us about trusting in God’s guidance. as they moved from place to place, often without knowing their next destination, relying on God to lead them. Again this is a powerful reminder for believers today to trust in God’s plan, even when the path is uncertain.
The journey of the Israelites to the Promised Land is a precursor to the ultimate fulfillment of God’s promises through Jesus Christ. Just as God led the Israelites to a physical ‘Promised Land’, Yeshua/Jesus leads believers to a spiritual Promised Land – eternal life with our Heavenly Father. The faithfulness shown in the wilderness journey points forward to the greater faithfulness of God in the salvation offered through Messiah.
Its inclusion in the biblical record once more underscores the importance of:
trusting in God’s guidance,
the significance of obedience,
and the faithfulness of God throughout history.
For us today, the story of Rissah connects us to a loving Father God and the redemptive work of Yeshua haMashiach/Jesus Christ, encouraging us to see our place in the ongoing story of God’s people.
22They journeyed from Rissah and camped at Kehelathah.
Numbers 33:22 HEB: מֵרִסָּ֑ה וַֽיַּחֲנ֖וּ בִּקְהֵלָֽתָה׃ NAS: from Rissah and camped in Kehelathah. KJV: and pitched in Kehelathah. INT: Rissah and camped Kehelathah
Derived from the Hebrew root קָהָל (qahal), meaning “assembly” or “congregation.” Convocation to convoke, assemble together.
There is no direct Greek equivalent for Qehelathah, as it is a specific Hebrew place name. However, the concept of “assembly” can be related to the Greek word ἐκκλησία (ekklesia), Strong’s Greek #1577, which is often translated as “church” or “assembly.”
Qehelathah is a place name mentioned in the Old Testament. It is one of the locations where the Israelites camped during their wilderness journey after the Exodus from Egypt. The name itself suggests a place of gathering or assembly, reflecting its root meaning.
The journey of the Israelites through the wilderness is a significant period in biblical history, marking their transition from slavery in Egypt to becoming a nation under God’s covenant. The various locations mentioned, including Qehelathah, a congregation. These places often served as settings for important events, lessons, and divine encounters that shaped the identity and faith of the Israelite community.
23They went from Kehelathah and camped at Mount Shepher.
Numbers 33:23 HEB: וַיִּסְע֖וּ מִקְּהֵלָ֑תָה וַֽיַּחֲנ֖וּ בְּהַר־ NAS: They journeyed from Kehelathah and camped KJV: And they went from Kehelathah, and pitched INT: journeyed Kehelathah and camped Mount Shepher
Original Word: הַר Transliteration: har Pronunciation: har Phonetic Spelling: (har) Definition: Mountain, hill, hill country Meaning: a mountain, range of hills
hill country, mountain, promotion
A shortened form of harar; a mountain or range of hills (sometimes used figuratively) — hill (country), mount(-ain), X promotion.
From an unused root meaning to loom up
ὄρος (oros) – Strong’s Greek 3735: This Greek word is used in the New Testament to denote a mountain or hill, similar to the Hebrew “har.” It appears in contexts such as the Sermon on the Mount. Matthew 5:1 and the Transfiguration. Matthew 17:1.
The Hebrew word “har” primarily refers to a mountain or hill.It is used throughout the Old Testament to describe physical elevations in the landscape, often serving as significant geographical markers. Mountains in biblical texts are frequently associated with divine encounters, covenants, and revelations. They are places where God meets with His people, such as Mount Sinai, where Moses received the Ten Commandments, and Mount Zion, which holds theological significance as the site of Jerusalem and the Temple.
In ancient Near Eastern cultures, mountains were often seen as sacred spaces, believed to be closer to the divine realm. This cultural perception is reflected in the Bible, where mountains are settings for pivotal events in Israel’s history. The Israelites, like their neighbors, viewed mountains as places of strength and refuge, as well as sites for worship and sacrifice. The topography of the land of Israel, with its numerous hills and mountains, reinforced this cultural and religious significance.
Numbers 33:23 HEB: וַֽיַּחֲנ֖וּ בְּהַר־ שָֽׁפֶר׃ NAS: and camped at Mount Shepher. KJV: and pitched in mount Shapher. INT: and camped Mount Shepher
Derived from the Hebrew root שָׁפַר (shafar), meaning “to be beautiful, goodly” or “to be fair.”
There is no direct Greek equivalent for the proper noun “Shepher” as it is a specific Hebrew place name. However, the concept of journeying or traveling can be related to Greek terms like πορεύομαι (poreuomai – G4198), meaning “to go” or “to travel.”
Mount Shepher’s mention in the Israelites’ journey underscores the importance of trusting in God’s guidance.
Mount Shepher, along with other locations, represents the physical manifestation of God’s presence with His people. God’s guidance through the cloud by day and the fire by night, Exodus 13:21-22, reassures believers of His continual presence. This ongoing presence of God is a promise that for us today we can hold onto, knowing that God is always with us.
The journey to the Promised Land represents the fulfillment of God’s promises to the Israelites. Similarly, Jesus Christ is the fulfillment of God’s promises to humanity. Through His life, death, and resurrection, Messiah provides the way to eternal life, mirroring the Israelites’ journey to their promised inheritance.
By exploring these geographical references, believers can gain deeper insights into the connections between the history, geography, and faith in the Bible.
24They moved from Mount Shepher and camped at Haradah.
Numbers 33:24 HEB: שָׁ֑פֶר וַֽיַּחֲנ֖וּ בַּחֲרָדָֽה׃ NAS: Shepher and camped at Haradah. KJV: Shapher, and encamped in Haradah. INT: Shepher and camped Haradah
Original Word: חֲרָדָה Transliteration: Charadah Pronunciation: khar-aw-daw’ Phonetic Spelling: (khar-aw-daw’) Definition: Fear, trembling, anxiety, quaking Derived from the root חָרַד (charad), which means to tremble or be afraid.
Haradah is a location mentioned in the Bible in Numbers 33:24. The name Haradah, derived from the Hebrew word: חֲרָדָה (haradah), means:
“fright” or “trembling,”
indicating a place associated with significant emotion or events.
G5401 (φόβος, phobos): Often translated as fear, this Greek term is used in the New Testament to describe both reverential awe and fear of danger.
G5156 (τρομος, tromos): Translated as trembling, it is used to describe physical shaking due to fear or reverence.
Charadah is used in the Hebrew Bible to denote a state of fear or trembling, often in response to a divine encounter, a significant event, or impending danger. It conveys a deep emotional response that can be both physical and psychological, reflecting a profound reverence or dread.
Haradah, meaning “trembling,” likely reflects a time of fear or significant reflection for the Israelites. This suggests that even places associated with difficult memories or emotions can be integral to spiritual growth. We are encouraged to reflect on our own journey, acknowledging moments of failure or hardship as opportunities for growth and greater reliance on God’s guidance.
In ancient Israelite culture, fear and trembling were common responses to the presence of God or His messengers, as well as to natural phenomena or threats from enemies. This reaction was not only a sign of respect and awe but also an acknowledgment of human frailty in the face of divine power or overwhelming circumstances. The concept of fear in the biblical context often encompasses both reverence for God and the natural human response to danger.
Haradah’s mention follows a significant event: the death of Aaron, the high priest, at Mount Hor. Numbers 20:22-29. Aaron’s death marked a critical moment in Israel’s wilderness journey, symbolizing the passing of leadership and the consequences of past disobedience. The transition of the high priesthood to his son Eleazar represented continuity in God’s plan and the importance of maintaining a faithful leadership.
The wilderness journey, including stops like Haradah, serves as a powerful reminder of the importance of obedience to God. The Israelites’ journey was marked by moments of disobedience and rebellion, leading to extended wandering and delayed entry into the Promised Land. For us today, this narrative underscores the consequences of sin and the importance of adhering to God’s commands.
The death of Aaron near Haradah highlights the crucial role of leadership in the faith community. Aaron’s life and ministry, despite its imperfections, were vital to the spiritual leadership of Israel. The transition to Eleazar as high priest ensured continuity and stability during a critical period. This serves as a reminder of the importance of godly leadership and the responsibility of leaders to guide their communities with integrity and faithfulness.
For today’s church leaders, this narrative emphasizes the need to prepare and mentor the next generation, ensuring that the legacy of faith is carried forward with diligence and care.
Despite the challenges and the Israelites’ repeated failures, God remained with them, providing direction, sustenance, and correction. This reflects God’s enduring commitment to His covenant people.
“The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” – Lamentations 3:22-23 (ESV)
This verse captures the essence of God’s unwavering faithfulness, a theme that resonates through the account of the Israelites’ journey.
Aaron’s role as high priest, and the transition of this role to Eleazar, points to the ultimate high priest, Jesus Christ. Unlike Aaron, whose priesthood was limited and marked by human imperfection, Messiahs’ priesthood is perfect and eternal. He intercedes for believers continually, offering a once-for-all sacrifice for sin.
“For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” – Hebrews 4:15 (ESV)
This passage highlights Messiahs’ unique role as both sympathetic high priest and perfect sacrifice, providing believers with complete access to God’s grace and mercy.
Just as the Israelites navigated trials and challenges, believers today navigate a world of spiritual testing and growth. Yeshua/Jesus, as the Good Shepherd, leads His people through these challenges, ensuring they reach the promised rest.
“Come to me, all who labor and are heavy laden, and I will give you rest.” – Matthew 11:28 (ESV)
His invitation offers
rest and assurance
to those weary from the journey,
reflecting the promise of peace and fulfillment in Him.
Haradah represents:
a place of reflection, transition, and reverence,
reminding believers of the importance of obedience, the consequences of sin, and the faithfulness of God.
For us, the story of Haradah encourages:
a deeper trust in His Holy Spirit’s guidance,
an appreciation for godly leadership,
and a recognition of Messiah as the ultimate High Priest who leads His people toward eternal rest.
Through the lessons of Haradah and the broader biblical narrative, believers are called:
to walk faithfully,
trusting in God’s sovereignty and provision,
and looking forward to the ultimate fulfillment of His promises in Christ.
25They moved from Haradah and camped at Makheloth.
Numbers 33:25 HEB: מֵחֲרָדָ֑ה וַֽיַּחֲנ֖וּ בְּמַקְהֵלֹֽת׃ NAS: from Haradah and camped at Makheloth. KJV: and pitched in Makheloth. INT: Haradah and camped Makheloth
Original Word: מַקְהֵלוֹת Transliteration: Maqheloth Pronunciation: mah-keh-LOTH Phonetic Spelling: (mak-hay-loth’) Meaning: Makheloth Derived from the Hebrew root קהל (qahal), meaning “assembly” or “congregation.”
There is no direct Greek equivalent for Maqheloth, as it is a specific Hebrew place name. However, the concept of assembly or congregation is related to the Greek word ἐκκλησία (ekklesia), Strong’s Greek 1577, which is often translated as “church” or “assembly” in the New Testament.
The name Makheloth means:
“assemblies” or “gatherings” in Hebrew.
Strong’s Concordance H4722.
from the same as qahal Definition: “place of assembly,” a place in the desert NASB Translation
Each encampment, including Maqheloth, marks a stage in this journey, reflecting both the physical and spiritual challenges faced by the Israelites. The name itself, derived from the concept of assembly, may indicate a place where the Israelites gathered for worship or communal activities.
Makheloth’s proximity to Mount Hor adds to its importance. Mount Hor is where Aaron, the high priest, passed away and where the priesthood was transferred to his son Eleazar. Numbers 20:22-29.
Makheloth in the Israelites’ journey encourages us once again to trust in our Heavenly Father’s guidance. Just as God led the Israelites through the wilderness, He leads His people today. Proverbs 3:5-6 reminds us, “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” We are to trust in His guidance and that means relying on Him even when the path seems uncertain.
The Israelites’ journey was filled with trials and challenges, yet these were opportunities for growth and reliance on God.
James 1:2-4 encourages believers to consider trials as pure joy because they produce perseverance, making us mature and complete. The encampments like Makheloth remind us that our trials can strengthen our faith and deepen our dependence on our Heavenly Father.
Makheloth stands as a testament to God’s faithfulness. Despite the Israelites’ repeated failures and complaints, God remained faithful in leading them to the Promised Land. This encourages believers today to hold on to God’s promises, knowing that He is faithful even when we are not.
Lamentations 3:22-23 declares, “Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.”
The transition of the high priesthood from Aaron to Eleazar at Mount Hor near Makheloth foreshadows the ultimate high priesthood of Messiah Yeshua/Jesus Christ. Hebrews 4:14-16 speaks of Him as our great high priest who has ascended into heaven. Unlike the temporary priesthood of Aaron and Eleazar, Messiahs’ priesthood is eternal, providing a way for us to approach God with confidence and receive mercy and grace.
This camp at Makheloth, even though it was only briefly mentioned, carries rich lessons for all of us; reminding us once again of the importance of:
trusting in His guidance,
learning from trials,
and recognizing God’s faithfulness.
The journey of the Israelites, including their encampment at Makheloth, both highlights God’s provision and presence, and encourages us to rely on Him in our own life’s journey. Furthermore, it points us to Yeshua haMashiach/Jesus Christ, our ultimate high priest, who faithfully leads us and intercedes for us. As believers, we are called to trust in His sovereignty, knowing that He is leading us towards the fulfillment of His promises.
Many of the reminders and lessons at the various camping locations are similar in nature and may seem repetitive; this is on purpose. On our journey, one that usually spans more than the 40 years for the Israelites, we are to remember our Fathers faithfulness and provision; and whatever we face, He is with us to take us through the trial as He tests the maturity of our trust in Him.
End of Part 3…
The journey will continue in Part 4..
Shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
10They moved from Elim and camped by the Red Sea. 11They moved from the Red Sea and camped in the Wilderness of Sin. 12They journeyed from the Wilderness of Sin and camped at Dophkah. 13They departed from Dophkah and camped at Alush. 14They moved from Alush and camped at Rephidim, where there was no water for the people to drink.
Original Word: סוּף Transliteration: suph Pronunciation:soof Phonetic Spelling: soof Meaning: a reed, the papyrus
This word is likely derived from an unused root meaning:
to come to an end.
The Hebrew word “suph” primarily refers to a type of plant, specifically a reed or rush, commonly found in marshy or aquatic environments. It is often associated with the “Sea of Reeds” or “Red Sea” (Yam Suph), which is a significant geographical and theological term in the Old Testament. The word can also imply an end or conclusion, reflecting its root meaning.
In ancient Near Eastern cultures, reeds were a common feature of the landscape, especially in Egypt and Mesopotamia. They were used for various purposes, including making papyrus, baskets, and other everyday items. The “Sea of Reeds” is traditionally identified with the body of water that the Israelites crossed during the Exodus from Egypt, a pivotal event in Jewish history. This crossing is celebrated as a miraculous act of God delivering His people from slavery.
For us in our journey, our Heavenly Father has delivered us from the slavery to sin and bondage leading to spiritual death, which is eternal separation from His presence. Our red/reed sea experience is freely given to us as salvation through His grace by the giving of His Son Yeshua/Jesus as the sacrificial sacrifice on our behalf. Then we are immersed/baptized in water. Romans 6:3-11. Being baptized into His death signifies ourdeathtosinGalatians2:20. Christ’s atoning sacrifice breaks the power of sin over us Romans 6:9–14, setting us free to live for God.
3220 [e]
yam- יַם־ the Sea
yam: Sea
Original Word:יָם Transliteration: yam Pronunciation: yahm Phonetic Spelling:(yawm) Meaning: a sea, large body of water, the Mediterranean Sea, large river, an artificial basin, the west, the south.
From an unused root meaning:
to roar
G2281 (θάλασσα, thalassa): Often used in the New Testament to refer to the sea, such as the Sea of Galilee or the Mediterranean Sea.
The Hebrew word “yam” primarily refers to a large body of water, such as a sea or ocean. It is used in the Bible to describe both literal seas, like the Mediterranean Sea, and metaphorical or symbolic seas, representing chaos or vastness. The term can also refer to large lakes or bodies of water, such as the Sea of Galilee.
In ancient Near Eastern cultures, the sea was often seen as a symbol of chaos and disorder, contrasting with the ordered world created by the ‘gods’. In the Hebrew Bible, the sea is sometimes depicted as a place of danger and mystery, yet it is also under God’s sovereign control. The Israelites, primarily a land-based people, viewed the sea with a mixture of awe and trepidation.
The sea of reeds is often spoken of as the red sea. It is called the red sea because the descendants of Esau live in this area; also called Edom. Remember that Esau is associated with the color red because his skin was red and very hairy when he came out of his mothers womb.
Genesis 25:25 The first came out red, all his body like a hairy cloak, so they called his name Esau. 25 The first one was very red at birth and covered with thick hair like a fur coat. So they named him Esau.
Later he traded his birthright for a bowl of red lintel soup and he is also associated with the color red because of his blood lust nature.
Sea of reeds: a reed, especially the papyrus, flag, red sea.
and encamp in the wilderness of Sin;
4057 [e]
bə·miḏ·bar-
בְּמִדְבַּר־
in the Wilderness Prep‑b | N‑msc
midbar: Wilderness, desert
Original Word:מִדְבָּר Transliteration: midbar Pronunciation:mid-BAHR Phonetic Spelling:(mid-bawr’) Meaning:a pasture, a desert, speech
Derived from the root דָּבַר (dabar), meaning:
“to speak” or “to lead.”
G2048 (ἔρημος, erēmos): Often translated as “desert” or “wilderness” in the New Testament, used in contexts such as Jesus’ temptation in the wilderness (Matthew 4:1).
The term “midbar” primarily refers to: a wilderness or desert region adjoining the desert. It is often used in the Hebrew Bible to describe uninhabited, barren, and desolate areas. These regions are typically characterized by sparse vegetation and are often associated with solitude and testing. The “midbar” is not just a physical location but also a place of spiritual significance, where individuals encounter God and undergo transformation.
In ancient Israel, the wilderness was a significant geographical and spiritual concept. It was seen as a place of both danger and divine encounter. The Israelites’ 40-year journey through the wilderness after the Exodus from Egypt is a central narrative in the Hebrew Bible, symbolizing a period of testing, reliance on God, and preparation for entering the Promised Land. The wilderness was also a place where prophets, such as Elijah and John the Baptist, retreated to seek God and deliver His messages.
5512 [e]
sîn.
סִֽין׃ of Sin
Ciyn: Sin
Original Word: סִין Transliteration:Ciyn Pronunciation:seen Phonetic Spelling: (seen) Meaning:Sin
Derived from an uncertain root
There is no direct Greek equivalent for the Hebrew “Ciyn” as it is a specific geographical name. However, the Greek term “ἔρημος” (erēmos, Strong’s G2048) is often used in the Septuagint to describe desert or wilderness areas.
The term “Ciyn” refers to a geographical location in the Bible, specifically a desert area. It is most commonly associated with the Wilderness of Sin, a region the Israelites traversed during their exodus from Egypt. The name “Sin” is not related to the English word “sin” (meaning transgression) but is a proper noun designating a specific place.
The Wilderness of Sin is a desert region located between Elim and Mount Sinai. It is part of the larger desert area that the Israelites journeyed through after their escape from Egypt. This wilderness is significant in the biblical narrative as a place of testing and provision, where God provided manna every morning and quail when they complained. The harsh conditions of the desert highlighted the Israelites’ dependence on God for sustenance and guidance. This is also true for each of us on our journey we will experience times of testing and trials when we need to depend solely on our Heavenly Father to meet our needs. So many times we try to figure things out in our own way and ability yet in Matthew 6:5-15 Messiah taught His disciples to pray, thanking the Father for daily provision and to not lead us into hard testings/temptations. He promises in Philippians 4:19 And my God will supply all your needs according to His glorious riches in Christ Jesus. And my God will meet all your needs according to the riches of his glory in Christ Jesus. Our part is to believe His Word, His promises and trust He will not fail us as He watches over His Word to perform it in our lives and situations.
And they journeyed from the wilderness of Sin, and encamped in Dophkah.
1850
בְּדָפְקָֽה
Dophqah: Dophkah
Original Word:דָּפְקָה Transliteration: Dophqah Pronunciation:DOF-kah Phonetic Spelling: (dof-kaw’) Meaning:Dophkah
Derived from the Hebrew root דָּפַק (daphak),
meaning: “to knock” or “to beat.”
There are no direct Greek equivalents for Dophkah, as it is a specific Hebrew place name. However, the concept of journeying or traveling can be related to Greek words like πορεύομαι (poreuomai – to journey, to travel). It is listed as a stop between the wilderness of Sin and Alush.
Each location mentioned in their journey holds significance in understanding the challenges and divine provisions experienced by the Israelites.
We need to keep in mind, reminding ourselves as we read, that the journey of the Israelites through the wilderness is a significant period in biblical history, representing:
a time of testing,
reliance on God, and
preparation for entering the Promised Land.
These are also very important in our journey. The times of testing reveal in whom and in what we really trust. It also tests our resolve, our faithfulness, do we keep going forward or will we give up and turn from following the Lord. Are we backsliding into our old ways and looking to the world systems to help us, letting them be our support and provision? All these experiences are necessary to prepare us for our eternal future. Our Heavenly Father already knows us better than we know ourselves; however, we need to be honest with ourselves and search our hearts to find out who we really are, and what our true motives and goals are. This life is a journey, it’s not an end in itself. This is not heaven on earth, its not our Eden, our paradise, we are simply passing through; and where our faith and trust is placed will determine our final destination.
The specific locations mentioned, including Dophkah, are part of the itinerary recorded in the Books of Numbers and Exodus. While the exact location of Dophkah is not known today, it is part of the broader narrative of the Exodus, which is central to Jewish identity and faith.
Original Word:אָלוּשׁ Transliteration: Alush Pronunciation: ah-LOOSH Phonetic Spelling:(aw-loosh’) Meaning: Alush
There are no direct Greek equivalents for the place name “Alush” in the Strong’s Greek Dictionary, as it is a specific location mentioned only in the Old Testament.
The journey through the wilderness was a formative period for the Israelites, as they transitioned from slavery in Egypt to becoming a covenant community under Yahweh’s guidance. Again, we too experience the transformation from being a slave to sin in the worlds systems; when we transition into the renewed covenant provided through Messiahs blood in His death and resurrection. We become part of the covenant community of Messianic believers; and through that covenant we are now part of Gods family, sons and daughters of the Most High.
14They moved from Alush and camped at Rephidim, where there was no water for the people to drink.
Their journey can also be found in Exodus/ Sh’mot 17:1-16.
Derived from the root רָפָה (raphah), meaning “to support” or “to refresh.” Masc plural as of a railing as spreading along, balusters,
There is no direct Greek equivalent for Rephidim in the Strong’s Greek Dictionary, as it is a specific Hebrew place name.
Rephidim is a geographical location mentioned in the Hebrew Bible, specifically in the context of the Israelites’ journey through the wilderness after their exodus from Egypt. It is noted as a place where the Israelites camped and experienced significant events, including a lack of water and a battle. Here where once again the Israelites complained; they had been tested and had failed the test. Instead of trusting the same God who had parted the red/reed sea, they had no faith that He would not leave them to die of thirst. Their first reaction to the situation was to complain and be negative.
This is another lesson for us, that we are to have faith in every situation and not doubt that our Heavenly Father knows our needs even before we do; and He has the solution and provision ready just at the perfect time. He requires us to have faith and faith is supported by our waiting patiently, trusting Him to meet all our needs. Faith is fundamental and aabsolutely necessary to our wilderness journey.
But without faith it is impossibleto please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. Hebrews 11:6.
How do we get that faith?
Faith is produced in the heart we are told in Romans 10:17: “Faith comes from hearing the message, and hearing by the word of God.
Rephidim is traditionally identified as a camp in the wilderness journey of the Israelites. It is significant for its association with two major events:
the miraculous provision of water from the rock
and the battle against the Amalekites.
The Hebrew word for rock is tzur.
Though often translated as rock, it means:
an enormous rock or boulder or even a rock formation made up of boulders.
Ex.1.7:7 The place was named Massah meaning testing and M’rivah/Meribah meaning quarrelling; because of the quarelling of the people of Israel and because they tested Adonai by asking “Is Adonai with us or not”. Then Amalek came and fought with Israel at Refidim.
Vs. 8-13 describe the battle with Amalek and Moses arms being held up by Aaron and Hur.
In verse 15 it is recorded that Moses built an altar and called it Adonai Nissi – Adonai is my banner/miracle; one of the many names of God.
War with amalek which is still going on today with their descendants.
Deuteronomy 25: 17 Remember what Amalek did to you on your journey out of Egypt, how they surprised you on the road and cut off all the weak people at your rear, when you were parched and weary [from the journey], and they did not fear [retribution from] God [for hurting you].
The significance of the attack is that the enemy of our souls will always be waiting for us to be in a weakened state. When we are thirsty, hungry, tired, weak and lagging far behind spiritually, then we are most vulnerable to demonic attacks. We are to be strong in the Lord and in the power of His might. Ephesians 6.
When we pull away from the Lord we become gradually separated from Him and fall away/backslide. When we press in to the Lord we are spiritually fed and our thirst is quenched. We are refreshed and revived as at Elim and are ready to go forward, and not be surprised by the sneaky attacks of the enemy. Another point is that when we see our fellow believers struggling, we are to come alongside and encourage them. The stronger are always to help the weaker ones and bear one anothers burdens and so fulfill the law of Christ.
The location of Rephidim is often considered to be in the Sinai Peninsula, although its exact historical location remains uncertain.
The events at Rephidim highlight themes of:
divine provision
and protection,
as well as the challenges they faced.
Even with their complaints
the Lord showed them more miracles,
water from a rock
and manna from heaven.
We must remember that as our Father, He loves us unconditionally, even though at times we all need discipline, correction and guidance; Messiah reminded His listeners that God is good…ALL the time. He will always meet our needs but not necessarily our ‘wants’!
Which of you, if his son asks for bread, will give him a stone? “Which of you, if your son asks for bread, will give him a stone? “You parents—if your children ask for a loaf of bread, do you give them a stone instead? Matthew 7:9
The journey will continue in Part 3..
Shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
What does the children of Israels’ journey through the wilderness to the promised land have to do with us?
The story of the Israelites’ wandering in the wilderness is one of the most well-known and powerful stories in the Bible. According to Exodus, after being led out of Egypt by Moses, the Israelites spent 40 years wandering in the wilderness before finally reaching the Promised Land. But have you ever wondered exactly where they traveled during this time?
The places where they stopped and the names of those places all had a purpose and a meaning. Our walk/ halakah is our journey along the Way/derek from our exodus /deliverance from the worlds systems and a sinful life; to our entering into the promised land of the heavens and eternal presence of our Heavenly Father.
We too go through places on our journey that have both purpose and meaning, and they affect our walk/halakah as we go along the way/Derek. Our Heavenly Father is pointing out things we need to change, adjust, stop doing and start doing in our lives. Their journey is our journey. Many new believers are told that their troubles are over now they have accepted Messiah as Savior, Lord and King. It is unfortunately a wrong picture and then people get upset and fall away when things do not seem to go well for them. We need to see and understand the reality of what following Christ/Messiah is all about. Studying what happened to the children of Israel will help us to identify many of our own struggles tests and trials; and what we need to know and do to be victorious both in our own shortcomings, and when the enemy attacks us.
All of us will go through a series of experiences in life which are individually designed to test our faith in our Heavenly Fathers provision and protection; and to train us in obedience, humility, perseverance and faithfulness to the commandments of our Lord and Savior Messiah Yeshua/Jesus Christ.
For the children of Israel it was a long 40 years in the wilderness. This was not a quick ‘road trip’. The account of their journey can be found in Bamidbar/Numbers 33:1 – 36:13. There are 42 camping locations listed in these chapters. Some of the locations are given different names, so as not to be as harsh of a reminder of the rebellious incidents that took place there. The children of Israel did enjoy some extended periods of rest in the 42 camping locations.
Numbers 33 lists the 42 geographical markers and 12 stops from Israels starting point of Rameses, to their final encampment at the Yarden/Jordan. Divided into 3 sections the path of the exodus includes 12 stops from Rameses to the Sinai wilderness; vs 5-15. 21 stops from Sinai to Kadesh, vs 16-36; and 9 stops from Kadesh to Mo’av, vs 37-39.
Before the spies returned with an evil report, there were 14 locations and there were 8 locations where they camped after Aarons death in the 40th year. This leaves only 20 camping locations during the 38 middle years.
This indicates that on average they only travelled from one location to the next about every 2 years and the places where they camped were not cities that can be found today. However the question remains, why did the Lord God have Moses record all the names? They were written to the last generation that came out of Egypt, only Joshua and Caleb lived to enter the promised land. The number of camping locations, 42, is also the number of months in Revelation pointing to times of tribulation. Is this a prophetic message to the final generation alive during the culmination of the ages? Is it written for those who will understand that this is to show them that the Egyptian exodus which followed the first Passsover/Pesach was a type and shadow of the greater exodus to come when the Messiah returns?
Numbers 33:1-4 it began as the children of Israel left Egypt
These are the journeys of the children of Israel.
Verse 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.
It is significant that reversal of the words in the same sentence may be pointing to that future exodus; it also expresses these events from both our Heavenly Fathers perspective and from mans perspective.
We tend to look at a journey in terms of it as being physically going to some place, and we usually feel that the quicker we get there the better. Many times we are impatient because it seems to be taking too long, and we would like it much better if the Lord would just take us quickly to where we going.
Our Heavenly Father doesn’t see us going on a journey in terms of simply arriving at a destination, but rather as the process of our maturing through the experience. In all our journeys we learn to trust in Him, we learn to walk according to the still small voice, we learn not to complain, we learn that He will supply our needs, and we learn His Word and His Ways.
This process of learning to live a mature life in Messiah/Christ requires a long time, not because He can’t or won’t bring us there quicker; but because we learn so slowly and His process is according to His precepts in His Word, that of line upon line precept upon precept. Is. 28:10 For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
It is when we are under pressure that our true self is exposed, and it is reflected in the scripture as similar to the refining of silver, when it is heated then all the impurities come to the top for removal. The refiner’s fire is a biblical metaphor for God’s process of purifying and testing His people through trials and challenges.Malachi 3:2-4; Is 48:10; 1Peter 1:7; Prov 17:3.
This refining is what is required for us to see and deal with the flaws in our character and is the reason we have trials in our lives, they are for our ultimate good, for a hope and a future.
Jeremiah 29:11
An expected end; rather, a future and a hope;
Because there are so many places, and to see what we can learn from them, this study will be divided into several posts. There are many teachings on wilderness experiences and we often wonder what that means, and why we must go through this desert wilderness season if Messiah did it all for us. There are always two positions to every relationship, our Heavenly Father, His Messiah and Holy Spirit have already done their part for us; now we are to do ours and walk in the way that has been provided by following His lead… Let’s begin our journey…
They left Egypt מִצְרַ֖יִם misrayim.
Strongs #4714
In terms of scriptural symbolism, Egypt is a type of the world and the worlds systems of government and cultures. Here the Hebrew children of Israel were slaves to that system, they were in bondage and had no freedom to live their own lives on their own terms. Many of the corrupt worlds systems today keep their citizens in a life of bondage under laws, rules and regulations.
1John 5:9 19 We know that we are of God, and the whole world lies under the sway of the wicked one. The Bible declares Satan as the prince of this world three times, indicating his influence and opposition to God. “ruler of this world” in John 12:31
Although some lists begin with Sukkot, the first place mentioned as part of their exodus is Rameses or Raamses. It refers to a city in ancient Egypt that is mentioned in the context of the Israelites’ enslavement and subsequent exodus. It is one of the store cities built by the Israelites during their bondage in Egypt.
Original Word: רַעְמְסֵס Part of Speech: Proper Name Location Transliteration: Raamses or Rameses Pronunciation: rah-am-SEHS Phonetic Spelling: (rah-mes-ace’)
Derived from Egyptian origins, likely from the name of the Pharaohs, particularly Rameses II. Cultural and Historical Background: Raamses is historically significant as it is associated with the period of Israelite slavery in Egypt. The city is believed to have been a major urban center during the New Kingdom period of Egypt, particularly under the reign of Pharaoh Rameses II. It served as a storage city, which aligns with the biblical narrative of the Israelites being forced into labor to build such cities for the Egyptians.
They left Egypt, however there were several places before they reached the red sea the first recorded place in verse 5-6 they arrived in sukkot בְּסֻכֹּֽת
Strongs # 5523 Sukkoth: Sukkoth
Original Word: סֻכּוֹת Part of Speech: Noun Transliteration: Sukkoth Pronunciation: Sook-koth Phonetic Spelling: (sook-kohth’)
Word Origin: Derived from the Hebrew root סֻכָּה (sukkah), meaning “booth” or “temporary shelter.”
Sukkoth refers to a location mentioned in the Bible, specifically a place of encampment for the Israelites during their exodus from Egypt. It is also the name of a city east of the Jordan River, in the territory of Gad, known for its connection to the account of Gideon.
Cultural and Historical Background: The term “Sukkoth” is closely related to the Hebrew festival of Sukkot, which commemorates the Israelites’ journey through the wilderness and their reliance on God’s provision. The festival involves dwelling for a week in temporary shelters, or booths, as a reminder of the transient nature of life and God’s protection. Historically, Sukkoth as a location served as a significant waypoint during the Israelites’ exodus and later as a city in the tribal allotment of Gad. It is significant that it was the first place they camped as it is still celebrated today remembering the promise was partially fulfilled when Yeshua came and dwelt with His people for a short time and left His Holy Spirit with us until the appointed time of future fulfillment when the Lord will sukkot/ dwell with His people forever. In our journey we are to remember His promise that He is with us always and from the very genesis of our new life in Him the covenant is in effect and He will never break either His covenant or His promises.
Then they moved on to Etham.
Strongs # 864
Verse 6 went 3 days in the wilderness of Etham
Ex. 13:20. So they took their journey from Succoth and camped in Etham at the edge of the wilderness. 21 And the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night.
Original Word: אֵתָם Part of Speech: Proper Name Location Transliteration: Etham Pronunciation: ay-THAM Phonetic Spelling: (ay-thawm’) Definition: Etham Meaning: Etham
Derived from the Hebrew root אֵת (eth), meaning “with” or “near.”
Etham is traditionally understood to be located near the edge of the wilderness, possibly in the north eastern part of the Sinai Peninsula. The exact location is not definitively known, but it is considered to be a significant waypoint in the Israelites’ journey from Egypt to the Promised Land. The mention of Etham highlights the transitional phase of the Israelites moving from the known world of Egypt into the unknown wilderness, relying on God’s guidance. This is a step of faith walking forward into the unknown the transition for us from the way of the world from what was familiar and all we had known prior to being born again from above and leaving everything we were confident in behind. This is where we are to learn to trust in our Heavenly Fathers faithfulness because He already knows our needs and will supply them according to His riches in glory through Messiah.
Your Father knows what you need even before you ask.
Matthew 6:8.
Philippians 4:19 And my God will supply all your needs according to His glorious riches in Christ Jesus. And my God will meet all your needs according to the riches of his glory in Christ Jesus.
They turned back noted in 33:7.
and in Exodus 14:1-3
“Speak to the children of Israel, that they turn and camp before Pi Hahiroth, between Migdol and the sea, opposite Baal Zephon; you shall camp before it by the sea. For Pharaoh will say of the children of Israel, ‘They are bewildered by the land; the wilderness has closed them in.’
Numbers 33:7-8 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.
First was pihahiroth
Strongs#6367 הַחִירֹ֔ת פִּ֣י
Pi Hachiroth: Pi Hachiroth
Original Word: פִּי הַחִירֹת Part of Speech: Proper Name Location Transliteration: Pi Hachiroth Pronunciation: pee hah-khee-roth Phonetic Spelling: (pee hah-khee-roth’) Definition: Pi Hachiroth Meaning: Pi-ha-Chiroth meaning mouth of the gorges.
Derived from Hebrew words:
פֶּה peh, meaning “mouth” or “opening”
and
חִירֹת chiroth, possibly related to “gorges” or “canals”
There is no direct Greek equivalent for Pi Hachiroth in the Strong’s Greek Dictionary, as it is a specific Hebrew place name. However, related concepts of “crossing” or “passage” might be linked to Greek terms used in the New Testament for similar events or ideas.
Pi Hachiroth is a geographical location mentioned in the Hebrew Bible, specifically in the context of the Israelites’ exodus from Egypt. The name is often interpreted to mean “mouth of the gorges” or “opening of the canals,” suggesting a place near water or narrow passages.
Pi Hachiroth is significant in the biblical narrative as one of the last encampments of the Israelites before they crossed the Red Sea. It is described as being located between Migdol and the sea, opposite Baal Zephon. The exact location of Pi Hachiroth is uncertain, but it is traditionally thought to be in the northeastern part of the Sinai Peninsula, near the Gulf of Suez. This area was part of the route taken by the Israelites during their escape from Egyptian bondage, a pivotal event in Jewish history.
The meaning of a mouth or opening in the gorge or narrow passage is significant to believers today, in that our Heavenly Father will always make a way where there seems to be no way forward. Isaiah 43:19 – He will make a way where there is no way. ‘ Again it is written so He will watch over His Word to perform it. When we have to go through hard times and when circumstances are pressing in on us like walls, there is hope ahead, an opening full of light. Proverbs 4:18 The path of the righteous is like the first gleam of dawn, shining brighter and brighter until midday. The path of the righteous is like the morning sun, shining ever brighter till the full light of day.
We know that God is light and Yeshua/Jesus said He is the light of the world; and most importantly the narrow passage, or Way, is the Way of Messiah and the Way of the righteous. Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” Matthew 7:13-14
Baal Tsephon צְפ֑וֹן bah’al tsefone. Baal Zephon
Baalzephon from Strongs #1168 and #6828
baalzephon צְפ֑וֹן
Baal Tsephon: Baal Zephon
Original Word: בַּעַל צְפֹן Part of Speech: Proper Name Location Transliteration: Baal Tsephon Pronunciation: bah’-al tseh-fone’ Phonetic Spelling: (bah’-al tsef-one’) Definition: Baal Zephon Meaning: Baal-Tsephon
Derived from בַּעַל (Baal, meaning “lord” or “master”) and צָפוֹן (Tsephon, meaning “north” or “hidden”)“Baal-Zephon literally means “Lord of the North,” pointing to the Ugaritic storm god Hadad, often called Baal in Ugaritic texts and the Bible. (Baal = lord + zephon = north.)
The name Zephon derives from Mount Zephon, or Jebel el-Aqra, which is 25 miles (40 km) north of Ugarit on the coastal border of present-day Syria and Turkey. The mountain Baal-Zephon is where Baal supposedly led the pantheon of Canaanite gods, and it came to signify the direction north for the Israelites (see Isa 14:13; Gen 13:14; Deut 3:27). Baal-Zephon was worshiped in Egypt at the cities of Memphis, Ras Qasrun, and Tahpanhes, likely due to Phoenician influence. Eissfeldt has shown that Baal-Zephon and the Graeco-Roman Zeus Casios are the same, and the Graeco-Roman deity came to be identified with the Canaanite one.” (LBD, Baal-Zephon)
The god Baal-zephon is mentioned in Ugaritic, Egyptian, and Phoenician writings as a sea and storm god.” (Tyndale Bible dictionary). It was later adopted as one of the deities in freemasonry.
There is no direct Greek equivalent for Baal Tsephon in the Strong’s Greek Dictionary, as it is a specific Hebrew place name.
Baal Tsephon refers to a location named after a deity, Baal, associated with the north or hidden places. In the biblical context, it is a geographical site near the Red Sea where the Israelites camped during the Exodus. The name Zephon derives from Mount Zephon. Baal-zephon is located at Mt. Tiran, which is 501 meters high. Mt. Tiran is located on Tiran Island, Saudi Arabia. Baal-zephon was a clearly visible marker across the Red Sea. The language of the Bible indicates it was on the opposite shore of the Red Sea: “camp in front of Baal-zephon, opposite it”. (Ex 14:2)
Baal Tsephon was likely named after a Canaanite or Egyptian deity, reflecting the syncretism prevalent in the ancient Near East. Baal was a common name for gods in the region, often associated with weather, fertility, and maritime activities. . Baal was also seen as a divine king, a warrior god. Also in the sense of cold, form of typhon the destroyer, baal of winter.
The location of Baal Tsephon was strategically significant, as it was near the Red Sea, serving as a landmark during the Israelites’ escape from Egypt. This was the place where the people of Israel appeared trapped and where they encamped before crossing the sea (Exod 14:2).
Scripture says that Israel came to a dead end at Etham, then God told them to turn back and retrace their steps and camp directly beside the “Migdol” in order for pharaoh to say, “Now the Lord spoke to Moses, saying, “Tell the sons of Israel to turn back and camp before Pi-hahiroth, between Migdol and the sea; you shall camp in front of Baal-zephon, opposite it, by the sea. “For Pharaoh will say of the sons of Israel, ‘They are wandering aimlessly in the land; the wilderness has shut them in.’ “Thus I will harden Pharaoh’s heart, and he will chase after them; and I will be honored through Pharaoh and all his army, and the Egyptians will know that I am the Lord.” And they did so.” Exodus 14:1-4
The significance for us, is that when we are saved and brought out of the world, where we were dead in our sins, now we are raised in newness of life in Christ/Messiah. Col. 2:13-15 13. When you were dead in your sins and in the uncircumcision of your flesh, God made you alive with Christ. Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. Rom. 6:4.
Ex. 33:6-8 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.
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.
8-10 after this the Lord parted the red sea.
Verse 15-17 But lift up your rod, and stretch out your hand over the sea and divide it. And the children of Israel shall go on dry ground through the midst of the sea.
Their travels led to the Red Sea/Reed Sea and their passing through the waters was symbolic of baptism. A cutting off from the old bondages and entering the new freedom.
Next was Migdol מִגְדֹּֽל 4024
towers a place in Egypt
Migdol: Migdol
Original Word: מִגְדּוֹל Part of Speech: noun masculine; proper name Transliteration: Migdol Pronunciation: MIG-dohl Phonetic Spelling: (mig-dole’)
Derived from the Hebrew root גָּדַל (gādal), meaning “to grow” or “to become great.”
There is no direct Greek equivalent for Migdol in the Strong’s Greek Dictionary, as it is a proper name specific to a location in the Hebrew Bible.
Migdol is a term used in the Hebrew Bible to refer to a location, often translated as “tower” or “fortress.” It is used to denote a specific place in Egypt near the Red Sea, which played a significant role during the Exodus narrative.
Migdol was a strategic location in ancient Egypt, likely serving as a military outpost or watchtower. Its mention in the context of the Exodus suggests it was a landmark near the route taken by the Israelites as they fled from Pharaoh’s army. The name itself implies a place of strength and defense, fitting for a border location that would have been important for monitoring and controlling movement in and out of Egypt.
Being in the presence of the Lord is for us a place of strength and defense, Proverbs 18:10. This verse from the book of Proverbs states that the righteous can find safety and protection in the name of the LORD, which is also a strong tower. It compares the name of the Lord to a fortified tower that protects the righteous.
Ps. 62 :2 He only is my rock and my salvation: he is my defence; I shall not be moved.
Ps. 94:22 But the LORD is my defence; and my God is the rock of my refuge.
He is our Migdol, and His presence goes with us at all times when we stay close to Him and allow His Holy Spirit to lead and guide us, we are literally walking with Him.
The scriptures continue telling us:
Numbers 33:7-9
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.
…and pitched in Marah
Strongs #4785
Marah means: bitter, unpleasant, disobey, rebel, place in the desert.
Marah: To be rebellious, to be disobedient, to resist
Original Word: מָרָה Part of Speech: Proper Name Feminine Transliteration: Marah Pronunciation: mah-RAH Phonetic Spelling: (maw-raw’) Definition: To be rebellious, to be disobedient, to resist
G544 (Apeitheo): To disobey, to be unbelieving
Also: G506 (Anupotaktos): Disobedient, unruly
The Hebrew verb “Marah” primarily conveys the idea of rebellion or disobedience, often in the context of defying authority or divine command. It is used to describe actions that are contrary to the will or instructions of God, indicating a deliberate choice to resist or oppose.
In the ancient Near Eastern context, obedience to authority, especially divine authority, was a fundamental aspect of societal and religious life. Rebellion against God was seen as a serious offense, often leading to consequences for individuals or communities. The concept of rebellion is deeply rooted in the covenant relationship between God and Israel, where obedience was expected as a response to God’s covenantal promises and blessings.
We can become Marah when in our rebellion, disobedience and stubbornness, we decide to take matters into our own hands thinking we can resolve issues and do it better than the Lord can, and we are too impatient to wait on Him. We can also become marah, bitter, when things don’t work out as we want them and we blame others and become bitter and resentful and resist His instructions directions and correction.
The account in Exodus 15:23-26 is very significant because it is where the Hebrews began to complain and murmur against Moses when the water at Marah was bitter and they had nothing to drink. Here the Lord tested them and made a promise that if they would listen to His voice and be obedient then He would not bring on them any of the diseases that came on the Egyptians/the world, because He is the Lord our Healer.
23 And when they came to Marah, they could not drink the water there because it was bitter. (That is why it was named Marah.) 24 So the people grumbled against Moses, saying, “What are we to drink?” 25 And Moses cried out to the LORD, and the LORD showed him a log. And when he cast it into the waters, they were sweetened. There the LORD made for them a statute and an ordinance, and there He tested them, 26 saying, “If you will listen carefully to the voice of the LORD your God, and do what is right in His eyes, and pay attention to His mitzvoth/commands, and keep all His statutes, then I will not bring on you any of the diseases I inflicted on the Egyptians. For I am the LORD who heals you.”
become fresh (3), completely healed (1), heal (24), healed (22), healer (1), healing (2), heals (3), physician (1), physicians (4), purified (2), reappeared (1), repaired (2), take care (1).
Original Word: רָפָא Part of Speech: Verb Transliteration: rapha Pronunciation: rah-fah’ Phonetic Spelling: (raw-faw’) Definition: To heal, to cure, to restore Meaning: to mend, to cure
This is a promise that we are to appropriate today…. He is the Lord our Healer. Jehovah-Rapha (more properly Yahweh-Rapha) means The Lord Who Heals.
Jehovah, which is derived from the Hebrew word Havah.
YHWH YEHOVEH: Behold, I will bring to it health and healing [u’ma’rapeh], and I will heal [u’rapha’tim] them; and I will reveal to them an abundance of peace and truth.
רָפָא (rapha) — To heal, to cure, to restore. Usage: The Hebrew verb “rapha” primarily means “to heal” or “to restore to health.” It is used in the context of physical healing, emotional restoration
The Israelites believed that God was the ultimate healer, as reflected in His name Jehovah–Rapha, “The Lord who heals.
Isaiah prophesied in Is 53:5 But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.
And the fulfillment was declared in 1Peter 2:24 who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.
When we walk in faithful obedience, keeping His commandments without bitterness, and not murmuring and complaining; these promises of healing, restoration and protection against diseases that afflict those in the world without Messiah are for us. We have to claim them for ourselves making the word of God personal to us; believing that He watches over His Word to accomplish what He sends it to do. In Jeremiah 1:12, the prophet tells us that the Lord promised to watch“over [His] word to perform it.”It will not return to Him void.
Obedience is the key to all of our Heavenly Fathers’ promises and if we love Him, we will be those obedient servants.
Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them. Luke 12:37.
John 14:15 If you love Me, you will keep My commandments
It’s all about who and what we love the most!
Next stop was
מֵאֵילִ֑ם
Elim: Elim 362
Original Word: אֵילִם Part of Speech: Proper Name Location Transliteration: Elim Pronunciation: AY-leem Phonetic Spelling: (ay-leem’) Definition: Elim Meaning: Elim
Derived from the Hebrew root אֵל (El), meaning “mighty” or “strong,” often used in reference to God or strength. Plural of strength in any form ( man oak tree etc)
While there is no direct Greek equivalent for Elim, the concept of an oasis or place of rest can be related to Greek terms like ἀνάπαυσις (anapausis, G372) meaning “rest” or “refreshment.”
Elim is a place name in the Hebrew Bible, specifically mentioned as a location where the Israelites camped during their exodus from Egypt. It is noted for its abundance of water and palm trees, providing a place of rest and refreshment for the Israelites after their journey through the desert.
In the context of the Exodus narrative, Elim represents a significant stop for the Israelites as they traveled from the Red Sea towards Mount Sinai.
The presence of twelve springs and seventy palm trees at Elim (Exodus 15:27) symbolizes divine provision and abundance of both food and life-giving water, contrasting with the harsh conditions of the surrounding wilderness. This oasis would have been a crucial respite for the weary travelers, offering both physical sustenance and a reminder of God’s care and provision always in the perfect time. It is significant of the life-giving water God provides in dry places (see Isaiah 41:17-18; Isaiah 35:6-7; Revelation 22:1-2). It signifies the spiritual cleansing and regeneration found in Christ.
It was an oasis with plenty of water – 12 springs and 70 palm trees indicate a well-watered location a picture of refreshment and blessing.
The 12 springs may symbolize the 12 tribes of Israel being refreshed and sustained after a long journey through the desert.
The 70 palm trees provided shade and dates as a food source for the Israelites. The palm trees at Elim are reminiscent of palm branches as a symbol of celebration, victory, and salvation in the Bible (see John 12:13, Revelation 7:9).They represent beauty, fruitfulness, glory, and victory (see Psalm 92:12; John 12:13). They may also refer to the 70 elders and are also a picture of God bringing His people into a place of rejoicing and rest.
Elim provided a place of physical rest and refreshment for the Israelites after traveling from the Red Sea to Marah (where the water was bitter) and then to Elim. God guides His people to places of rest and renewal. (see Exodus 23:12; Psalm 23:2; Matthew 11:28-30).
There are many local churches that have adopted the name of Elim for their assembly. The picture of a place of refreshment is significant when we think of Gods provision just when we need it.
That times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring
Acts 3:20-21; Jer. 31:25; Is. 28:12.
What Peter conceives is that if Israel turns to God in the faith of the Lord Jesus Christ/Yeshua haMashiach, then there will come at once those times of refreshing, those blessed days of righteousness,
They traveled from Elim, and encamped by the Red Sea.
Our journey continues next post.
We are all somewhere on the way, the path, the road; walking through the wilderness on our journey. We may recognize the place they camped from the Israelites travels ..however one thing we must remember they moved on as soon as the Lord instructed them. We may camp for awhile here and there, but we are not to make our permanent home anywhere on this earth. Why? Because we are simply passing through and must learn all we can along His Way.
Shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
What does this mean and does scripture give us any insight?
Is there anyone in scripture who was waxing strong?
The word waxing has several meanings :
In astronomical terms it refers to the ‘Waxing Gibbous’ phase of the moon and it is when the lit-up part of the Moon’s face grows from about 50% to 100%. It starts just after the First Quarter Moon and lasts until the Full Moon.
A waxing gibbous moon is more than half lit, but less than full.
The Sun’s light creates the eight phases of the Moon, including waxing crescent and waning crescent which is agradualdecreaseinmagnitudeorextent.
It more modern terms it can mean, a sound recording by a band and also describes the cosmetic process of applying wax: as in polishing, or filling, and also removing hair from skin. Waxing is used as a term to describe the maintenance of water and snow skis, snow boards and surf boards. As a hair treatment, and also in candle making with various types of wax: paraffin wax, soy wax, beeswax and coconut wax.
In our question:Are we waxing strong?
The meaning is:
Are we gradually increasing inmagnitudeor in the extent in our strength?
We would say that would refer to a person of courage, someonecourageous; and more importantly strong spiritually and mentally as well as physically.
In Hebrew the word Courage is
Chazak
חָזַק
Chazak v’ematz means
“be strong and of good courage”.
Without risk, there is no need for courage.
The corresponding Greek is G2901 Krataioo: to strengthen, to make strong. The Hebrew verb ‘chazaq’ conveys the idea of strength and power. It’s used to describe physical strength, emotional fortitude, and spiritual resilience.
The term can imply:
the act of strengthening oneself or others,
prevailing in battle or conflict,
and taking firm hold of something.
It is often used in contexts where encouragement, support, or reinforcement is needed. In the Hebrew cultural and historical background, the Israelites strength was a highly valued trait, both spiritually and physically. The concept of chazaq was integral to the their understanding of their relationship with God, Who was seen as the ultimate source of strength. This term is frequently used in the context of military endeavors, personal trials, and spiritual exhortations reflecting the importance of resilience and divine support in the face of adversity.
In Hebrew, one of the words for courage isamatz, אָמַץ.
Our Heavenly Father tells Joshua in the form of a commandment.
“Be strong and courageous – chazak v’amatz
kha-ZAHK
Hope in the Lord and “chazak!” – be strong!
The Septuagint translateschazak
as andridzou –
meaning: act like a man!.
That is, hope in the Lord, be stout hearted and decided in your convictions,
The term Septuagint, meaning “seventy,” actually refers to the seventy-two translators—six from each tribe of Israel—involved in translating the Torah/Pentateuch from Hebrew to Greek in the third century before Messiah was born. When Greek became the more popular language of the Roman Empire, assimilation became important for the Israelites. Many Jews, especially those further from Israel, grew up learning and speaking Greek, not ancient Hebrew. While the Law and the prophets remained tremendously important to the Jewish people, the Hebrew Bible became inscrutable to non-Hebrew-speaking Jews.
It’s no surprise that a Greek translation of the Hebrew Bible emerged. The Septuagint isn’t even the only one. It’s just the translation that became most popular, and it’s the only Greek translation of the Hebrew Bible that has survived fully intact.
Strength, without courage, will only lead to brutality.
Courage, without strength, will only lead to futility.
Only genuine courage is commitment to our values, backed by the individuals will.
Strength is a great virtue, but when it stands alone it can be kept at a level of confinement only being used as a protective attribute.
2388 chazaq:
To be strong, to strengthen, to harden, to prevail,
to take hold of
Original Word: חָזַק Part of Speech: Verb Transliteration: chazaq Pronunciation: khaw-zak’ Phonetic Spelling: (khaw-zak’) Definition: To be strong, to strengthen, to harden, to prevail, to take hold of Meaning: to fasten upon, to seize, be strong, obstinate, to bind, restrain, conquer
Is there anyone in scripture who was waxing strong or courageous?
We have a saying, an idiom, about reaching the end of our strength, often saying ‘it was the final blow’; as in a fight when one of the contenders strikes the other with a blow that ends the contest.
We also sometimes say, ‘this is the last straw‘, meaning it’s the final negative thing that happens to us in our long list of harassing circumstances. And just when we think we cannot go one more step, or take, or handle one more thing going wrong; then there comes ‘that final blow” or ‘the last straw’, and we buckle under the load like the subject in the idiom: “the last straw that broke the camels back”.
The animal was so loaded down, that it was not able to move forward and just crumpled under the excessive weight; it was one too many to bear up under. It is also true when people receive bad news that their knees give way as strength drains from our bodies with the shock; and it is why people are encouraged to sit down before being told bad news and of tragic events. We are in frail human flesh bodies, which are not designed to receive continual punishment and will eventually stop functioning. However our spirits are not subject to decay and death and when fortified by our Heavenly Fathers Holy Spirit, an individual can become supernaturally strong in the face of adversity and impossible odds in the natural realm.
In Psalm 22:14David writes of how he feels:
I am poured out like water, and all my bones are are out of joint My heart has turned to wax; it has melted within me.
This verse expresses the feeling of being weak, helpless and suffering, like water spilled on the ground. It is part of thePsalm of the Cross, which was prophetic of the crucifixion of Yeshua haMashiach/Jesus Christ. He describes that;My spirits are spent and gone likewater, which, once spilt, can never be recovered; my very flesh is melted within me, and I am become as weak as water.
Paul wrote in 2 Timothy 4:6 As for me, I am already being poured out as a libation, and the time has come for my departure. NCV. My life is being given as an offering to God, and the time has come for me to leave this life.
The ‘libation’ or “drink offering” refers to a cup of wine a Jewish priest poured out beside the altar following the offering of a ram, lamb, or bull in the temple (Numbers 15:1–10; 28:4–7).
Just as the drink offering symbolized the end of the offering, Paul’s life was about to come to an end.
Joshua 14:8: “Nevertheless my brethren who went up with me made the heart of the people melt, but I wholly followed the Lord my God.”
Melting hearts lev mashahלבמה
masah: to melt, dissolve, be liquefied
Original Word: מָסָה Part of Speech: Verb Transliteration: masah Phonetic Spelling: (maw-saw’) Definition: to melt, dissolve, be liquefied
Word Origin a prim. root Definition to melt, dissolve, be liquefied NASB Translation consume (1), dissolve (1), melt with fear (1), melts (1).
Joshua 14:8 HEB: עָל֣וּ עִמִּ֔י הִמְסִ֖יו אֶת־ לֵ֣ב NAS: of the people melt with fear; but I followed KJV: of the people melt: but I wholly INT: went with melt the heart of the people
make to consume away, make to melt, water
A primitive root; to dissolve — make to consume away, (make to) melt, water.
As with any liquid which always seeks the lowest point it always flows down.
Joshua 14:8: “Nevertheless my brethren who went up with me made the heart of the people melt, but I wholly followed the Lord my God.”
We all know the story of the twelve spies sent out to scout out the Promised Land. Ten returned with a bad report and a recommendation that they not enter the land due to an overwhelming display of power. Only two spies, Joshua and Caleb said:“God gave us the land, let’s go get it.”
The report of the ten spies made
the heart of the people melt.
The Hebrew word for Heart is:
לֵב
leb: inner man, mind, will, heart
Original Word: לֵב Part of Speech: Noun Masculine Transliteration: leb Phonetic Spelling: (labe) Definition: inner man, mind, will, heart
which is used in a Hiphal form and literally means
to cause to flow down.
Some modern translators will insert the word fear in here
to indicate that the people were overcome with such fear, that their hearts melted.
That is a part but not all of it.
Another use of the word
masah
is melt
which is a picture of a candle with a bright flame being fueled by the wax. Once the wax has melted the flame has gone out.
It wasn’t simply fear, it was the final ‘melting of the wax’ that hope, that had kept alive the flame of all their expectations. This ‘candle of hope’ had been melting since the beginning of their journey because the wax of this candle was made of self-sufficiency, pride, and an expectation of comfort and security. Their journey had not been easy by any stretch of the imagination, they had faced fear in the forms of starvation, thirst, poisonous snakes, invading armies, disease, etc. Our Heavenly Father had always faithfully delivered them, however the travelers were becoming very tired and discouraged wondering when it would all end. In other words, ‘their wax was melting’. At this critical point in their journey, just when they were about to reach their final destination, and finally receive their reward for all their struggles in the wilderness, what do they find out?
As the 12 spies return they give a disturbing report! Yes, it’s a land of milk and honey, BUT, it is also a land filled with giants.
That report was ‘the final blow’, ‘the last straw’.
The children of Israel had reached their breaking point.
As a trial or test, in fact it wasn’t much different than all the previous challenges. Many times they had faced certain death due to starvation, thirst or even attacks from foreign armies. They had experienced many miracles, they had seen water come from a rock, angels food fall from heaven and the sea divide as an escape from Pharoah’s army. With this in mind, the report that there were giants in the land, should not have caused them to doubt the promises of their Heavenly Father and the covenant He had made with them.
The difference in their circumstances was that now they had a choice to move forward or not. Their candle wax was made of selfish desires and not filled with the desire for God. Previously, they’d had no other choice but to depend upon Him when they needed water, food or deliverance. Now when they had a choice, they could once again face the impossible odds and place their trust in their Heavenly Father, or they could just throw another piece of straw of comfort, safety, on the camel’s back. This time when they were faced with what they knew rather than the unknown, the camel was loaded beyond it capacity to move and the fear prevailed.
They were not waxing strong!
This idiom was taken from an old Arab proverb about how a camel wearing shoes is loaded beyond its capacity to move. It’s meant to express that there is a limit to every one’s endurance, everyone has a breaking point.
However, when Joshua relates this story he says:
I wholly followed the Lord my God.
The word followis not in the Hebrew, all you have is the word:mala’ti
which literally means:
to be completely filled.
mil·lê·ṯî — 3 Occurrences
Joshua 14:8 HEB: הָעָ֑ם וְאָנֹכִ֣י מִלֵּ֔אתִי אַחֲרֵ֖י יְהוָ֥ה NAS: the LORD my God fully. KJV: melt: but I wholly followed INT: of the people I fully followed the LORD
4390 male or mala: to be full, to fill
Original Word: מָלֵא Part of Speech: Verb Transliteration: male or mala Phonetic Spelling: (maw-lay’) Definition: to be full, to fill
Definition to be full, to fill NASB Translation accomplished (1), aloud (1), armed (1), become full (1), been completed (1), come (1), complete (3), completed (9), completion (1), confirm (1), consecrate* (3), consecrated* (4), covered (1), dedicate (1), drenched (1), drew (1), ended (1), endowed (1), expired (1), fill (38), filled (78), filling (5), fills (1), finished (1), fulfill (6), fulfilled (10), full (37), fullness (1), fully (8), gave in full (1), given fully (1), gratified (1), live (1), massed (1), messengers (1), mount* (1), mounted (1), ordain* (4), ordained* (4), ordination* (1), overflowing* (1), overflows* (1), passed (1), presume* (1), refresh (1), required (2), satisfied (1), satisfy (2), set (1), settings (2), space (1).
Joshua 14:8 HEB: הָעָ֑ם וְאָנֹכִ֣י מִלֵּ֔אתִיאַחֲרֵ֖י יְהוָ֥ה NAS: the LORD my God fully. KJV: melt: but I wholly followed INT: of the people I fully followed the LORD
Joshua 14:9 HEB: עוֹלָ֑ם כִּ֣י מִלֵּ֔אתָאַחֲרֵ֖י יְהוָ֥ה NAS: the LORD my God fully.’ KJV: ever, because thou hast whollyfollowed INT: ever because wholly have followed the LORD
Joshua was saying: I was completely filled with God.
Unlike the rest of the people who let their flame of hope go out, Joshua’s flame only got stronger. His wax was not in the arm of the flesh but in
a heart which was completely filled with faith in the Lord His God;
and this kind of wax will never melt, the flame will only increase. To Joshua, this final test was not another hindrance to entering the Promised Land; it was another opportunity to see the power of God, and this time by his own choosing.
It’s doubtful there is anyone reading who has not experienced the last straw or final blow during their lives; and for many it will have been on more than one occasion. The enemy will assault our faith with situations that will test our resolve to the max. It all depends on our spiritual viewpoint because it hinges on how we see our Heavenly Father and how we see ourselves. If we are really and truly ‘in Christ/in Messiah’, then He is both our defense and protection because we are IN Him.
Their hearts melted and they gave up because they listened to the words the people were saying and their negative reaction to the report. It is critical in the days we are living that we live by faith not by sight; that is, we are not to make decisions or be influenced by what we see and hear in the natural realm, but on what we perceive and know by the guidance of the indwelling of our Heavenly Fathers Ruach haKodesh/Holy Spirit. 2Corinthians 5:7
We are to have faith in the King of the Universe Who created everything by the words He spoke. Nothing is a surprise to Him and He looks at how we respond to our circumstances in all the testings and trials we face.
Where is our trust?
On what and in Whom do we place our faith?
Our Heavenly Father is more than able, and ‘in Him‘ we are too.
2 Tim.1:7
We have NOT been given a heart of melting wax, of timidity and fear but one of chazaq/courage, a heart that is waxing strong. There are so many men and women in the scriptures who showed chazaq, among them: David, Abigail, Moses, Hannah, Daniel, Esther, Shadrach, Meshach Abednego, Rahab, the list goes on….
We have all the resources of the Almighty Everlasting King of the Universe at our disposal. Greater is He who is in us than He who is in the world. 1John 4:4
To have chazaq/courage, we must be ready for anything that comes our way, remembering that our Heavenly Father already knows about it because… it is a commandment NOT an option! We are to fully and completely follow the Lord as Joshua did, then our hearts will not melt like wax under the heat of the fiery trial. Instead in the Name and power of Yeshua haMaschiah/Messiah Jesus, we will be waxing strong.
Shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
This indicates that on average they only travelled from one location to the next about every 2 years and the places where they camped were not cities that can be found today. However the question remains, why did the Lord God have Moses record all the names? They were written to the last generation that came out of Egypt, only Joshua and Caleb lived to enter the promised land. The number of camping locations, 42, is also the number of months in Revelation pointing to times of tribulation. Is this a prophetic message to the final generation alive during the culmination of the ages? Is it written for those who will understand that this is to show them that the Egyptian exodus which followed the first Passsover/Pesach was a type and shadow of the greater exodus to come when the Messiah returns?
The account in 
What does this mean and does scripture give us any insight?
Original Word: לֵב
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