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Numbers 33

1

These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron.

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.

3

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.

4

For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments.

5

And the children of Israel removed from Rameses, and pitched in Succoth.

6

And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness.

7

And they removed from Etham, and turned again unto Pi–hahiroth, which is before Baal–zephon: and they pitched before Migdol.

8

And they departed from before Pi–hahiroth, 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.

9

And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there.

10

And they removed from Elim, and encamped by the Red sea.

11

And they removed from the Red sea, and encamped in the wilderness of Sin.

12

And they took their journey out of the wilderness of Sin, and encamped in Dophkah.

13

And they departed from Dophkah, and encamped in Alush.

14

And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.

15

And they departed from Rephidim, and pitched in the wilderness of Sinai.

1
16

And they removed from the desert of Sinai, and pitched at Kibroth–hattaavah.

17

And they departed from Kibroth–hattaavah, and encamped at Hazeroth.

18

And they departed from Hazeroth, and pitched in Rithmah.

19

And they departed from Rithmah, and pitched at Rimmon–parez.

20

And they departed from Rimmon–parez, and pitched in Libnah.

21

And they removed from Libnah, and pitched at Rissah.

22

And they journeyed from Rissah, and pitched in Kehelathah.

23

And they went from Kehelathah, and pitched in mount Shapher.

24

And they removed from mount Shapher, and encamped in Haradah.

2
25

And they removed from Haradah, and pitched in Makheloth.

26

And they removed from Makheloth, and encamped at Tahath.

27

And they departed from Tahath, and pitched at Tarah.

28

And they removed from Tarah, and pitched in Mithcah.

29

And they went from Mithcah, and pitched in Hashmonah.

30

And they departed from Hashmonah, and encamped at Moseroth.

31

And they departed from Moseroth, and pitched in Bene–jaakan.

32

And they removed from Bene–jaakan, and encamped at Hor–hagidgad.

33

And they went from Hor–hagidgad, and pitched in Jotbathah.

34

And they removed from Jotbathah, and encamped at Ebronah.

35

And they departed from Ebronah, and encamped at Ezion–gaber.

36

And they removed from Ezion–gaber, and pitched in the wilderness of Zin, which is Kadesh.

37

And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.

38

And Aaron the priest went up into mount Hor at the commandment of the Lord, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.

39

And Aaron was an hundred and twenty and three years old when he died in mount Hor.

40

And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel.

41

And they departed from mount Hor, and pitched in Zalmonah.

42

And they departed from Zalmonah, and pitched in Punon.

43

And they departed from Punon, and pitched in Oboth.

44

And they departed from Oboth, and pitched in Ije–abarim, in the border of Moab.

45

And they departed from Iim, and pitched in Dibon–gad.

46

And they removed from Dibon–gad, and encamped in Almon–diblathaim.

47

And they removed from Almon–diblathaim, and pitched in the mountains of Abarim, before Nebo.

48

And they departed from the mountains of Abarim, and pitched in the plains of Moab by Jordan near Jericho.

49

And they pitched by Jordan, from Beth–jesimoth even unto Abel–shittim in the plains of Moab.

50

And the Lord spake unto Moses in the plains of Moab by Jordan near Jericho, saying,

51

Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan;

52

Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places:

53

And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.

54

And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man’s inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.

55

But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

56

Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them.

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Numbers 33

The itinerary of Israel's forty-two stages from Rameses to the plains of Moab—a guided journey from Egypt to Canaan's threshold—creates a comprehensive geographical and theological map of the wilderness wandering, naming places of encampment, crisis, and divine intervention in a format that becomes a model for narrative coherence. The stages include Marah (where water was made drinkable), Rephidim (where the Amalekites were defeated), Mount Sinai (where law was given), Taberah (where fire consumed complainers), Kibroth-hattaavah (graves of craving), Hormah (the defeated presumptuous attempt), and dozens of other sites, creating a geography of judgment and salvation etched into the landscape itself. The instructions accompanying the itinerary—'Drive out all the inhabitants of the land before you. Destroy all their carved images and their cast idols, and demolish all their high places'—establish that the conquest must be total and that coexistence with Canaanite religious practices is prohibited, framing the land-taking as a covenantal necessity rather than mere military victory. The warning that failure to drive out the inhabitants will result in them becoming 'thorns in your eyes and barbs in your sides'—a mixture of practical (military enemies) and theological (spiritual contamination) concern—suggests that incomplete conquest will produce both military vulnerability and spiritual compromise. The concluding instruction to 'measure out the land by lot as an inheritance'—explicitly assigning tribal territories—establishes that the conquest will culminate in the division of land according to the lottery system presupposed throughout Numbers, making Numbers 33 the bridge between the wilderness wandering and the land distribution. Numbers 33's comprehensive itinerary transforms the wilderness into a landscape of memory where each encampment recalls specific covenant events, establishing that Israel's history is literally inscribed in geography and that the people's path to Canaan is a divinely guided progression through sacred space.

Numbers 33:22

And they departed from Libnah, and encamped at Rissah — Rissah represents another stage, possibly located near Kadesh though the exact geography is debated. The itinerary preserves memory of the full route even when specific details are sparse.

Numbers 33:23

And they removed from Rissah, and pitched in Kehelatha — Kehelatha is another stopping-point whose specific significance is not explained in Numbers, though the consistent enumeration suggests each stage had meaning in the wilderness navigation.

Numbers 33:24

And they went from Kehelatha, and pitched in mount Shepher — Mount Shepher marks a stage involving elevation; the shift to a mountainous stage suggests geographical variation in the wilderness route.

Numbers 33:25

And they removed from mount Shepher, and encamped in Haradah — Haradah may relate to trembling or fear, though the precise significance is uncertain. The name accumulation continues, building a comprehensive record.

Numbers 33:26

And they removed from Haradah, and pitched in Makheloth — Makheloth is another stage in the accumulating itinerary, name meaning possibly "assemblies" or "congregations."

Numbers 33:27

And they removed from Makheloth, and encamped at Tahath — Tahath appears as a stopping-point, possibly related to descent or a geographical feature.

Numbers 33:28

And they departed from Tahath, and pitched in Terah — Terah marks another stage, distinct from the biblical figure Terah (Abraham's father), though the name recurrence suggests scribal interest in naming patterns.

Numbers 33:29

And they removed from Terah, and encamped in Mithcah — Mithcah is another stopping-point, continuing the enumeration. The specificity of the place-names suggests cartographic precision or traditional memory.

Numbers 33:30

And they went from Mithcah, and pitched in Hashmonah — Hashmonah may relate to haste or rapid movement, though the theological significance is unclear. The place-naming establishes a comprehensive geography of wandering.

Numbers 33:31

And they removed from Hashmonah, and encamped in Moseroth — Moseroth appears near the end of the wilderness period, locating Israel near the later stages of the journey toward Transjordan.

Numbers 33:32

And they departed from Moseroth, and pitched in Bene-jaakan — Bene-jaakan marks a stage approaching the boundary regions near Edom and Moab. The place-names increasingly locate Israel geographically near its inheritance destination.

Numbers 33:33

And they removed from Bene-jaakan, and encamped at Hor-hagidgad — Hor-hagidgad marks another stage in the later wilderness period, with place-names now clustering in the Transjordanian boundary region.

Numbers 33:34

And they departed from Hor-hagidgad, and pitched in Jotbathah — Jotbathah is another stopping-point, continuing the route through the southern wilderness toward the Transjordanian border.

Numbers 33:35

And they removed from Jotbathah, and encamped at Ebronah — Ebronah marks a stage near the endpoint of the wilderness journey. The names now predominantly reflect locations in the southernmost part of the route.

Numbers 33:36

And they departed from Ebronah, and encamped at Ezion-geber — Ezion-geber is a critical stage: the southernmost point of the route, located at the northern tip of the Red Sea (Aqaba). This location marks the turning-point of the journey, where Israel begins the northward trek toward Canaan after decades of southern-wilderness wandering.

Numbers 33:37

And they removed from Ezion-geber, and pitched in the wilderness of Zin, which is Kadesh — after reaching the southern extremity, Israel moves northward to Kadesh in the wilderness of Zin. Kadesh is the location of both the first generation's rebellion (ch. 13-14) and the water-crisis of the second generation (ch. 20). This stage represents re-entry into territory previously known, a repetition that emphasizes the forty-year cycle of judgment.

Numbers 33:38

And Aaron the priest went up into mount Hor by the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month — Aaron's death occurs at Mount Hor (the border between Edom and Canaan), in the fortieth year of the Exodus, on the first day of the fifth month (Ab). This timing marks the endpoint of the wilderness generation's death-cycle: Aaron, like Moses, will not enter Canaan. His death at the border symbolizes the separation between the old covenant-generation and the new.

Numbers 33:39

And Aaron was an hundred and twenty and three years old when he died in mount Hor — Aaron's age at death (123 years) parallels the human lifespan extended through covenant blessing. The specific age emphasizes his longevity and his role as survivor of a generation marked by death.

Numbers 33:40

And king Arad the Canaanite, which dwelt in the south, heard of the coming of the children of Israel — the king of Arad (a Canaanite settlement in the Negev) learns of Israel's approach from the south. His awareness suggests that the conquest is beginning to be felt as a military threat to the indigenous Canaanite kingdoms.

Numbers 33:41

And they departed from mount Hor, and pitched in Zalmonah — after Aaron's death, Israel leaves Mount Hor and camps at Zalmonah, moving northward. The journey continues, now with Aaron's leadership concluded and Joshua's transition approaching.

Numbers 33:42

And they removed from Zalmonah, and encamped in Punon — Punon marks another stage northward. The place-names increasingly reflect locations in the Transjordanian region approaching the promised land.

Numbers 33:43

And they departed from Punon, and pitched in Oboth — Oboth is another stage in the northward approach. The accumulation of place-names demonstrates systematic coverage of the entire route.

Numbers 33:44

And they removed from Oboth, and encamped in Iye-abarim, in the border of Moab — Iye-abarim ("Ruins of the Abarim") marks Israel's entry into the Moabite border region. This stage is critical: they approach the Transjordanian territories and the lands east of the Jordan where they will settle before entering Canaan.

Numbers 33:45

And they departed from Iyim, and encamped at Dibon-gad — Dibon-gad is a stage in Moabite territory, now clearly on the eastern border of the promised land. The journey is nearly complete.

Numbers 33:46

And they removed from Dibon-gad, and encamped in Almon-diblathaim — Almon-diblathaim marks another stage on the Moabite border, continuing the northward progression toward the final destination.

Numbers 33:47

And they departed from Almon-diblathaim, and pitched in the mountains of Abarim, before Nebo — the mountains of Abarim mark the final stages of the journey. Nebo is the mountain from which Moses will view the promised land before his death, establishing its religious significance.

Numbers 33:1

These are the journeys of the children of Israel, which went forth out of the land of Egypt by their armies under the hand of Moses and Aaron — the opening formula introduces the itinerary of Israel's wilderness wandering, framing it as a divinely guided journey ("under the hand of Moses and Aaron"), not random wandering. The word "journeys" (masai) emphasizes stages and progression; the wilderness is understood as a series of deliberate movements orchestrated by divine wisdom.

Numbers 33:2

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 — Moses records the journey-stages by divine command, creating a written genealogy of movement that will become a blueprint for the entire covenant people's relationship to space and time. The repetition ("journeys... journeys... goings out... goings out") emphasizes the comprehensive and authoritative nature of the record.

Numbers 33:3

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians — the journey begins at Rameses (the Egyptian royal city where the plagues fell) on the fifteenth day of Nisan, the day after Passover. The phrase "high hand" (yad rama) signifies visible power and triumph; Israel departs not secretly but openly, with the LORD's power displayed before Egyptian eyes. This opening stage recalls the Exodus narrative's climax.

Numbers 33:4

For the Egyptians buried all their firstborn, which the LORD had smitten among them: upon their gods also the LORD executed judgments — the theological context: Egypt buries its firstborn (dead from the tenth plague), acknowledging both the severity of judgment and the sovereign power of Israel's God. The phrase "upon their gods also the LORD executed judgments" asserts that divine action transcends human opposition and cosmic powers, a radical claim of YHWH's supremacy.

Numbers 33:5

And the children of Israel removed from Rameses, and pitched in Succoth — the first recorded stopping place: Succoth ("booths" or "succoth"), located at the edge of the Delta. This stage marks the transition from Egypt into the wilderness route toward Sinai.

Numbers 33:6

And they departed from Succoth, and pitched in Etham, in the edge of the wilderness — Etham represents the next stage, moving further into the wilderness periphery. The location "in the edge of the wilderness" suggests the boundary between settled land and uninhabited desert, a liminal space.

Numbers 33:7

And they removed from Etham, and turned again unto Pi-hahiroth, which is before Baal-zephon: and they pitched before Migdol — Pi-hahiroth is near Baal-zephon (a site associated with Egyptian defenses), and the people camp before Migdol, a military fortress. This stage places Israel in a dangerous geographic position, hemmed by natural barriers (the sea before them, mountains and deserts around), setting the scene for the critical crossing.

Numbers 33:8

And they departed from before Pi-hahiroth, 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 — this verse records the crossing of the Sea of Reeds ("through the midst of the sea"), the decisive moment of deliverance. After the crossing, they journey three days through the Etham wilderness to Marah, where bitter water becomes sweet through divine intervention (cf. Exodus 15:23-25).

Numbers 33:9

And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there — Elim provides abundance: twelve springs of water (corresponding to the twelve tribes, suggesting divine sufficiency) and seventy palm trees (suggesting rest and sustenance). This oasis stage follows the bitter-water crisis and demonstrates the LORD's provision.

Numbers 33:10

And they removed from Elim, and encamped by the Red sea — from Elim, they progress toward the Red Sea (Yam Suph, the Sea of Reeds), placing the camp near the body of water that will define their wilderness boundary.

Numbers 33:11

And they removed from the Red sea, and encamped in the wilderness of Sin — the wilderness of Sin marks the location where the people murmur for bread (Exodus 16) and the LORD provides manna. This stage represents a crisis-point in the journey where divine provision must again address corporate doubt.

Numbers 33:12

And they took their journey out of the wilderness of Sin, and encamped in Dophkah — Dophkah appears only in this itinerary and likely marks a brief stage during the bread-providing period. The name suggests a mining site, possibly relating to ancient copper workings in the Sinai.

Numbers 33:13

And they departed from Dophkah, and encamped in Alush — Alush is another brief stage whose significance is mainly geographic. The accumulation of stopping-points suggests systematic mapping of the wilderness route.

Numbers 33:14

And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink — Rephidim is the critical stage where Israel again murmurs for water and Moses strikes the rock (Exodus 17:1-7). The phrase "no water for the people to drink" reminds readers of the covenant-testing crisis at this location, where faith in the LORD's provision was again severely tested.

Numbers 33:15

And they departed from Rephidim, and pitched in the wilderness of Sinai — from Rephidim, Israel arrives at the wilderness of Sinai, the destination of the Exodus narrative. At Sinai, they will camp for nearly a year (from Exodus 19 through Numbers 10) while the covenant is revealed, the tabernacle constructed, and the priestly system instituted.

Numbers 33:16

And they removed from the desert of Sinai, and pitched at Kibroth-hattaavah — after leaving Sinai, Israel encamps at Kibroth-hattaavah ("Graves of Craving"), the location where the people lust for meat and the LORD sends quail, followed by plague that kills those who craved (Numbers 11). The name itself memorializes this judgment.

Numbers 33:17

And they departed from Kibroth-hattaavah, and encamped at Hazeroth — Hazeroth is the next stage, where Miriam and Aaron oppose Moses regarding his Cushite (Ethiopian) wife, resulting in Miriam's leprosy and seven-day quarantine (Numbers 12). This stage marks internal covenant-community conflict.

Numbers 33:18

And they removed from Hazeroth, and pitched in the wilderness of Paran — the wilderness of Paran becomes a major staging area for much of the second wilderness generation. This region encompasses a broader territory than the specific staging-points and serves as the general context for Israel's wandering during the punishment years.

Numbers 33:19

And they removed from the wilderness of Paran, and pitched in Rithmah — Rithmah may be the location where the people prepared for the Kadesh-barnea crisis (Numbers 13), gathering scouts before the pivotal rebellion.

Numbers 33:20

And they departed from Rithmah, and encamped at Rimmon-parez — Rimmon-parez appears only in the itinerary, suggesting a minor stopping-point during the Paran period. The name may reference pomegranate cultivation or a site of breaks in the journey.

Numbers 33:21

And they removed from Rimmon-parez, and pitched in Libnah — Libnah (possibly meaning "whiteness") marks another brief stage. The accumulation of these place-names suggests either historical records or a literary device emphasizing the totality of the wilderness journey.

Numbers 33:48

And they removed from the mountains of Abarim, and pitched in the plains of Moab by Jordan near Jericho — the journey concludes in the plains of Moab, encamped by the Jordan River opposite Jericho. This is the final wilderness stage, the launching-point for the conquest of Canaan. After forty-two stages and forty years, Israel stands at the threshold of inheritance.

Numbers 33:49

And they pitched by Jordan, from Beth-jesimoth even unto Abel-shittim in the plains of Moab — the extent of Israel's final camp is specified: from Beth-jesimoth to Abel-shittim, a region encompassing the entire northern Moabite frontier. This location provides access to fording-sites across the Jordan.

Numbers 33:50

And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying — the divine voice speaks to Moses at the final encampment, initiating instructions for the conquest and settlement. The location (by the Jordan) emphasizes that the wilderness journey is complete and the covenant-fulfillment is about to begin.

Numbers 33:51

Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan — the instruction addresses the future moment of crossing, framing the conquest as conditional: "when ye are passed over." The crossing is not yet complete but is theologically certain, depending on Israel's obedience.

Numbers 33:52

Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places — the command specifies the scope of conquest: complete dispossession of inhabitants and destruction of cultic objects (carved images, cast metal idols, high places of worship). This destruction of idolatry is not mere military victory but religious purification.

Numbers 33:53

And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it — the theological foundation: the land is the LORD's gift, granted to Israel as an inheritance. "Dispossess" (yarash) means both to dispel and to inherit, emphasizing that conquest yields to covenant settlement.

Numbers 33:54

And ye shall divide the land by lot according to your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit — the division of the land employs both lot-casting (divine determination) and demographic weighting (larger tribes receive larger territories). The phrase "where his lot falleth" emphasizes that divine election through the lot determines individual and tribal placement, removing human favoritism.

Numbers 33:55

But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell — the warning is severe: if Israel fails to complete the dispossession, the remaining inhabitants will become perpetual adversaries, causing pain and oppression like "pricks in your eyes and thorns in your sides." This metaphor suggests ongoing irritation and danger, not occasional inconvenience. Covenant disobedience yields predictable judgment: incomplete conquest produces perpetual conflict.