The Fallible · Synthetic · Study Bible
Forty-Two Journeys of the Israelites
Numbers 33:1–49 — Forty-Two Journeys of the Israelites. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
1These are the journeys of the Israelites when they came out of the land of Egypt by their divisions under the leadership of Moses and Aaron.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’êl·leh mas·‘ê ḇə·nê- yiś·rā·’êl ’ă·šer yā·ṣə·’ū mê·’e·reṣ miṣ·ra·yim lə·ṣiḇ·’ō·ṯām bə·yaḏ- mō·šeh wə·’a·hă·rōn
Literal — word-for-word from the original
These [are] the breakings-of-camp of-the-sons-of-Israel, who came-out from-the-land of-Egypt by-their-hosts, by-the-hand of-Moses and-Aaron.
Where the English smooths the original
The list of the encampments is expressly said to have been written by Moses, and it served as a permanent memorial, on the one hand, of the sin and rebellion of the nation, and, on the other hand, of the faithfulness and long-suffering of God in leading and sustaining His people throughout their sojourn in the wilderness.
In their travels towards Canaan they were continually on the remove. Such is our state in this world; we have here no continuing city, and all our removes in this world are but from one part a desert to another. They were led to and fro, forward and backward, yet were all the while under the direction of the pillar of cloud and fire. God led them about, yet led them the right way.
The march of the people is not described by the stations, or places of encampment, but by the particular spots from which they set out. Hence the constant repetition of the word ויּסעוּ, "and they broke up."Keil's grammatical point grounds the unit's title-word; quoted to anchor the literal.
under the hand of Moses and Aaron: who were sent to the king of Egypt to require their dismission, and who were the instruments under God of their deliverance, and were the leaders of them
2At the LORD’s command, Moses recorded the stages of their journey. These are the stages listed by their starting points:
Berean Standard Bible · CC0
Hebrew — tap a word ↓
‘al- Yah·weh pî mō·šeh ’eṯ- way·yiḵ·tōḇ mō·w·ṣā·’ê·hem lə·mas·‘ê·hem wə·’êl·leh mas·‘ê·hem lə·mō·w·ṣā·’ê·hem
Literal — word-for-word from the original
And-he-wrote, Moses, their-goings-out according-to-their-breakings-of-camp by-the-mouth of-the-LORD; and-these [are] their-breakings-of-camp according-to-their-goings-out.
Where the English smooths the original
we have a direct assertion that Moses wrote this list of marches himself by command of God, doubtless as a memorial not only of historical interest, but of deep religious significance, as showing how Israel had been led by him who is faithful and true faithful in keeping his promise, true in fulfilling his word for good or for evil.
Moses would have this done, partly to evince the truth of the history, partly to preserve the remembrance of God’s glorious and miraculous works both of judgment and mercy towards his people, and thereby to confirm their faith in their present difficult undertaking.
when the cloud abode on the tabernacle they rested, and had their stations, and continued as long as the cloud tarried on it, and when that was taken up, then they marched; and thus at the commandment of the Lord they rested, and at the commandment of the Lord they journeyed, see Numbers 9:17
It does not clearly appear whether these words should be understood of the record of the journeys of the Israelites as being made by Moses in obedience to a Divine command, or whether they should be understood of the journeys themselves as being taken in obedience to the Divine command.Ellicott names the very ambiguity the Hebrew ‘al-pî leaves open.
3On the fifteenth day of the first month, on the day after the Passover, the Israelites set out from Rameses. They marched out defiantly in full view of all the Egyptians,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ba·ḥă·miš·šāh ‘ā·śār yō·wm la·ḥō·ḏeš hā·ri·šō·wn ba·ḥō·ḏeš hā·ri·šō·wn mim·mā·ḥo·raṯ hap·pe·saḥ way·yis·‘ū mê·ra‘·mə·sês ḇə·nê- yiś·rā·’êl yā·ṣə·’ū bə·yāḏ rā·māh lə·‘ê·nê kāl- miṣ·rā·yim
Literal — word-for-word from the original
And-they-broke-camp from-Rameses in-the-month the-first, on-the-fifteenth day of-the-month the-first; on-the-morrow-of-the-Passover the-sons-of-Israel went-out with-a-hand raised-high, before-the-eyes of-all-the-Egyptians.
Where the English smooths the original
the children of Israel went out with an high hand in the sight of all the Egyptians; openly and publicly, with great courage and boldness, without any fear of their enemies; who seeing them march out, had no power to stop them, or to move their lips at them, nay, were willing to be rid of them
They departed from Rameses — Whither they repaired, by order of Moses, from all parts of the land.
The brief description here given of the departure from Egypt touches upon every material circumstance as related at large in Exodus 11:41. In the sight of all the Egyptians. The journey was begun by night ( Exodus 12:42 ), but was of course con-tinned on the following day.
the departure from Rameses, at which place the Israelites seem to have been gathered together previously to the exodus, is related as in Exodus 12:37 .
4who were burying all their firstborn, whom the LORD had struck down among them; for the LORD had executed judgment against their gods.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·miṣ·ra·yim mə·qab·bə·rîm ’êṯ ’ă·šer kāl- bə·ḵō·wr Yah·weh hik·kāh bā·hem Yah·weh ‘ā·śāh šə·p̄ā·ṭîm ū·ḇê·lō·hê·hem
Literal — word-for-word from the original
And-the-Egyptians [were] burying those-whom the-LORD had-struck among-them, every firstborn; and-against-their-gods the-LORD executed judgments.
Where the English smooths the original
The false deities of Egypt, having no existence except in the imaginations of men, could only be affected within the sphere of those imaginations, i.e. , by being made contemptible in the eyes of those who feared them.
upon their {b} gods also the LORD executed judgments. (b) Either meaning their idols, or their men of authority.
Their false gods, to wit, those beasts which the brutish Egyptians worshipped as gods, which were killed with the rest, for the first-born both of men and beasts were then killed
upon their gods also the Lord executed judgments; they were moved at the presence, and by the power of God, and fell and were dashed to pieces, as the idols of the same land were in later times, see Isaiah 19:1
5The Israelites set out from Rameses and camped at Succoth.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ḇə·nê- yiś·rā·’êl way·yis·‘ū mê·ra‘·mə·sês way·ya·ḥă·nū bə·suk·kōṯ
Literal — word-for-word from the original
And-they-broke-camp from-Rameses, and-they-camped at-Succoth.
Where the English smooths the original
pitched in Succoth—that is, "booths"—a place of no note except as a temporary halting place, at Birketel-Hadji, the Pilgrim's Pool [Calmet].
pitched in Succoth: where, as the same paraphrase says, they were covered with the clouds of glory, suggesting that to be the reason of its name; but that was rather because of the booths or tents the Israelites erected, pitched, and dwelt in, during their abode there
6They set out from Succoth and camped at Etham, on the edge of the wilderness.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mis·suk·kōṯ way·ya·ḥă·nū ḇə·’ê·ṯām ’ă·šer biq·ṣêh ham·miḏ·bār
Literal — word-for-word from the original
And-they-broke-camp from-Succoth, and-they-camped at-Etham, which is on the edge of the wilderness.
Where the English smooths the original
7They set out from Etham and turned back to Pi-hahiroth, opposite Baal-zephon, and they camped near Migdol.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·’ê·ṯām way·yā·šāḇ ‘al- pî ha·ḥî·rōṯ ’ă·šer ‘al- pə·nê ba·‘al ṣə·p̄ō·wn way·ya·ḥă·nū lip̄·nê miḡ·dōl
Literal — word-for-word from the original
And-they-broke-camp from-Etham and-turned-back upon Pi-hahiroth, which [is] before Baal-zephon; and-they-camped before Migdol.
Where the English smooths the original
This turning, Aben Ezra says, respects the cloud, or Israel; and indeed it may respect both, for, as the cloud turned, Israel turned, being directed by it; and this does not mean that they had been at Pihahiroth before, and now returned to it again; but that they by direction turned out of the straight way
And they removed from Etham, and turned again unto {c} Pihahiroth, which is before Baalzephon: and they pitched before Migdol.
8They set out from Pi-hahiroth and crossed through the sea, into the wilderness, and they journeyed three days into the Wilderness of Etham and camped at Marah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mip·pə·nê ha·ḥî·rōṯ way·ya·‘aḇ·rū ḇə·ṯō·wḵ- hay·yām ham·miḏ·bā·rāh šə·lō·šeṯ yā·mîm way·yê·lə·ḵū de·reḵ bə·miḏ·bar ’ê·ṯām way·ya·ḥă·nū bə·mā·rāh
Literal — word-for-word from the original
And-they-broke-camp from-before Pi-hahiroth and-passed-through the-midst-of the-sea into-the-wilderness; and-they-went a-journey-of-three days in-the-wilderness-of-Etham, and-they-camped at-Marah.
Where the English smooths the original
and passed through the midst of the sea; from shore to shore, as on dry laud: into the wilderness: that part of it which lay on the other side, for still it was the wilderness of Etham they went into, as follows: and went three days' journey in the wilderness of Etham, and pitched in Marah; so called from the bitterness of the waters there
Marah—thought to be Ain Howarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot.
We do not, however, know what physical changes have taken place since that time, and it is quite possible that at Etham there may have been a ford, or some other easy means of communication, so that the strip of desert along the opposite shore came to be known as the wilderness of Etham.
9They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mim·mā·rāh way·yā·ḇō·’ū ’ê·li·māh ū·ḇə·’ê·lim šə·têm ‘eś·rêh ‘ê·nōṯ ma·yim wə·šiḇ·‘îm tə·mā·rîm way·ya·ḥă·nū- šām
Literal — word-for-word from the original
And-they-broke-camp from-Marah and-came to-Elim; and-in-Elim [were] twelve springs-of water and-seventy palm-trees, and-they-camped there.
Where the English smooths the original
And they removed from Marah, and came unto Elim,.... Which was eight miles from Marah: and in Elim were twelve fountains of water, and three score and ten palm trees, and they pitched there; being a convenient place of water for them,
Elim—supposed to be Wady Ghurundel (see on [100]Ex 15:27).
10They set out from Elim and camped by the Red Sea.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·’ê·lim way·ya·ḥă·nū ‘al- sūp̄ yam-
Literal — word-for-word from the original
And-they-broke-camp from-Elim, and-they-camped at-by the Red Sea.
Where the English smooths the original
By the Red sea — Not by that part of it where they had lately passed over, but more southerly, toward the Arabian desert. This station is omitted in Exodus.
Encamped by the Red Sea. This encampment, like those at Dophkah and at Alush (verse 13), is not mentioned in the narrative of Exodus. The phraseology, however, used in Exodus 16:1 ; Exodus 17:1 leaves abundant room for intermediate halting-places
11They set out from the Red Sea and camped in the Desert of Sin.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū sūp̄ mî·yam- way·ya·ḥă·nū bə·miḏ·bar- sîn
Literal — word-for-word from the original
And-they-broke-camp from-the Red Sea, and-they-camped at-in the Wilderness of Sin.
Where the English smooths the original
And they removed from the Red sea, and encamped in the wilderness of Sin. Sixteen miles from the Red sea, where they were last; see Exodus 16:1 .
This plain, where they encamped, was the Desert of Sin (see on [101]Ex 16:1).JFB's note on the approach culminates in the Desert of Sin reached at this station.
12They set out from the Desert of Sin and camped at Dophkah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mim·miḏ·bar- sîn way·ya·ḥă·nū bə·ḏā·p̄ə·qāh
Literal — word-for-word from the original
And-they-broke-camp from-the Wilderness of Sin, and-they-camped at-Dophkah.
Where the English smooths the original
Dophkah … Alush … Rephidim—These three stations, in the great valleys of El Sheikh and Feiran, would be equivalent to four days' journey for such a host.
Dophkah — Alush — Neither of these stations is mentioned in Exodus, nothing remarkable, it seems, having fallen out in those places. But several remarkable things happened in Rephidim, recorded Exodus 17.
13They set out from Dophkah and camped at Alush.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mid·dā·p̄ə·qāh way·ya·ḥă·nū bə·’ā·lūš
Literal — word-for-word from the original
And-they-broke-camp from-Dophkah, and-they-camped at-Alush.
Where the English smooths the original
14They set out from Alush and camped at Rephidim, where there was no water for the people to drink.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·’ā·lūš way·ya·ḥă·nū bir·p̄î·ḏim šām hā·yāh wə·lō- ma·yim lā·‘ām liš·tō·wṯ
Literal — word-for-word from the original
And-they-broke-camp from-Alush, and-they-camped at-Rephidim; and-there-was no water there for-the-people to-drink.
Where the English smooths the original
where was no water for the people to drink; and they murmured, and a rock here was smitten by Moses at the command of God, and waters gushed out sufficient for them and their flocks, Exodus 17:1 .
Rephidim (Ex 17:6) was in Horeb, the burnt region—a generic name for a hot, mountainous country.
15They set out from Rephidim and camped in the Wilderness of Sinai.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·rə·p̄î·ḏim way·ya·ḥă·nū bə·miḏ·bar sî·nāy
Literal — word-for-word from the original
And-they-broke-camp from-Rephidim, and-they-camped at-in the Wilderness of Sinai.
Where the English smooths the original
16They set out from the Wilderness of Sinai and camped at Kibroth-hattaavah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mim·miḏ·bar sî·nāy way·ya·ḥă·nū bə·qiḇ·rōṯ hat·ta·’ă·wāh
Literal — word-for-word from the original
And-they-broke-camp from-the Wilderness of Sinai, and-they-camped at-Kibroth-hattaavah.
Where the English smooths the original
here the people lusted after flesh, and murmured, which, though given them, a pestilence came and destroyed many of them, and here they were buried, whence the place was so called, which signifies the "graves of lust", i.e. of those that lusted
Kibroth-Hattaavah ("the graves of lust," see on [103]Nu 11:34)—The route, on breaking up the encampment at Sinai, led down Wady Sheikh
17They set out from Kibroth-hattaavah and camped at Hazeroth.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū miq·qiḇ·rōṯ hat·ta·’ă·wāh way·ya·ḥă·nū ba·ḥă·ṣê·rōṯ
Literal — word-for-word from the original
And-they-broke-camp from-Kibroth-hattaavah, and-they-camped at-Hazeroth.
Where the English smooths the original
18They set out from Hazeroth and camped at Rithmah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·ḥă·ṣê·rōṯ way·ya·ḥă·nū bə·riṯ·māh
Literal — word-for-word from the original
And-they-broke-camp from-Hazeroth, and-they-camped at-Rithmah.
Where the English smooths the original
Rithmah - The name of this station is derived from retem, the broom-plant, the "juniper" of the King James Version. This must be the same encampment as that which is said in Numbers 13:26 to have been at Kadesh.
They pitched in Rithmah — A place not mentioned in Exodus, but which appears, from Numbers 12:16 , to have been in the wilderness of Paran, not far from Kadesh-barnea.
Rithmah, therefore, may well have been the official name (so to speak) originally given to the encampment, but subsequently superseded by the more famous name of Kadesh; this would explain both its non-appearance in the narrative of Numbers, and its appearance in the Itinerary here.
19They set out from Rithmah and camped at Rimmon-perez.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·riṯ·māh way·ya·ḥă·nū bə·rim·mōn pā·reṣ
Literal — word-for-word from the original
And-they-broke-camp from-Rithmah, and-they-camped at-Rimmon-perez.
Where the English smooths the original
20They set out from Rimmon-perez and camped at Libnah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·rim·mōn pā·reṣ way·ya·ḥă·nū bə·liḇ·nāh
Literal — word-for-word from the original
And-they-broke-camp from-Rimmon-perez, and-they-camped at-Libnah.
Where the English smooths the original
And they departed from Rimmonparez, and pitched in Libnah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
21They set out from Libnah and camped at Rissah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mil·liḇ·nāh way·ya·ḥă·nū bə·ris·sāh
Literal — word-for-word from the original
And-they-broke-camp from-Libnah, and-they-camped at-Rissah.
Where the English smooths the original
And they removed from Libnah, and pitched at Rissah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
22They set out from Rissah and camped at Kehelathah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·ris·sāh way·ya·ḥă·nū biq·hê·lā·ṯāh
Literal — word-for-word from the original
And-they-broke-camp from-Rissah, and-they-camped at-Kehelathah.
Where the English smooths the original
And they journeyed from Rissah, and pitched in Kehelathah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
23They set out from Kehelathah and camped at Mount Shepher.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū miq·qə·hê·lā·ṯāh way·ya·ḥă·nū bə·har- šā·p̄er
Literal — word-for-word from the original
And-they-broke-camp from-Kehelathah, and-they-camped at-Mount Shepher.
Where the English smooths the original
And they went from Kehelathah, and pitched in mount Shapher.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
24They set out from Mount Shepher and camped at Haradah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·har- šā·p̄er way·ya·ḥă·nū ba·ḥă·rā·ḏāh
Literal — word-for-word from the original
And-they-broke-camp from-Mount Shepher, and-they-camped at-Haradah.
Where the English smooths the original
And they removed from mount Shapher, and encamped in Haradah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
25They set out from Haradah and camped at Makheloth.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·ḥă·rā·ḏāh way·ya·ḥă·nū bə·maq·hê·lōṯ
Literal — word-for-word from the original
And-they-broke-camp from-Haradah, and-they-camped at-Makheloth.
Where the English smooths the original
And they removed from Haradah, and pitched in Makheloth.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
26They set out from Makheloth and camped at Tahath.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mim·maq·hê·lōṯ way·ya·ḥă·nū bə·ṯā·ḥaṯ
Literal — word-for-word from the original
And-they-broke-camp from-Makheloth, and-they-camped at-Tahath.
Where the English smooths the original
And they removed from Makheloth, and encamped at Tahath.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
27They set out from Tahath and camped at Terah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mit·tā·ḥaṯ way·ya·ḥă·nū bə·ṯā·raḥ
Literal — word-for-word from the original
And-they-broke-camp from-Tahath, and-they-camped at-Terah.
Where the English smooths the original
And they departed from Tahath, and pitched at Tarah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
28They set out from Terah and camped at Mithkah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mit·tā·raḥ way·ya·ḥă·nū bə·miṯ·qāh
Literal — word-for-word from the original
And-they-broke-camp from-Terah, and-they-camped at-Mithkah.
Where the English smooths the original
And they removed from Tarah, and pitched in Mithcah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
29They set out from Mithkah and camped at Hashmonah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mim·miṯ·qāh way·ya·ḥă·nū bə·ḥaš·mō·nāh
Literal — word-for-word from the original
And-they-broke-camp from-Mithkah, and-they-camped at-Hashmonah.
Where the English smooths the original
And they went from Mithcah, and pitched in Hashmonah.Geneva preserves the bare itinerary clause for an otherwise unidentifiable station.
30They set out from Hashmonah and camped at Moseroth.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·ḥaš·mō·nāh way·ya·ḥă·nū bə·mō·sê·rō·wṯ
Literal — word-for-word from the original
And-they-broke-camp from-Hashmonah, and-they-camped at-Moseroth.
Where the English smooths the original
31They set out from Moseroth and camped at Bene-jaakan.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mim·mō·sê·rō·wṯ way·ya·ḥă·nū biḇ·nê ya·‘ă·qān
Literal — word-for-word from the original
And-they-broke-camp from-Moseroth, and-they-camped at-Bene-jaakan.
Where the English smooths the original
And they departed from Moseroth, and pitched in Benejaakan.
32They set out from Bene-jaakan and camped at Hor-haggidgad.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mib·bə·nê ya·‘ă·qān way·ya·ḥă·nū bə·ḥōr hag·giḏ·gāḏ
Literal — word-for-word from the original
And-they-broke-camp from-Bene-jaakan, and-they-camped at-Hor-haggidgad.
Where the English smooths the original
33They set out from Hor-haggidgad and camped at Jotbathah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·ḥōr hag·giḏ·gāḏ way·ya·ḥă·nū bə·yā·ṭə·ḇā·ṯāh
Literal — word-for-word from the original
And-they-broke-camp from-Hor-haggidgad, and-they-camped at-Jotbathah.
Where the English smooths the original
And they went from Horhagidgad, and pitched in Jotbathah.
34They set out from Jotbathah and camped at Abronah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mî·yā·ṭə·ḇā·ṯāh way·ya·ḥă·nū bə·‘aḇ·rō·nāh
Literal — word-for-word from the original
And-they-broke-camp from-Jotbathah, and-they-camped at-Abronah.
Where the English smooths the original
And they removed from Jotbathah, and encamped at Ebronah.
35They set out from Abronah and camped at Ezion-geber.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·‘aḇ·rō·nāh way·ya·ḥă·nū bə·‘eṣ·yō·wn gā·ḇer
Literal — word-for-word from the original
And-they-broke-camp from-Abronah, and-they-camped at-Ezion-geber.
Where the English smooths the original
36They set out from Ezion-geber and camped at Kadesh in the Wilderness of Zin.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·‘eṣ·yō·wn gā·ḇer way·ya·ḥă·nū hî qā·ḏêš ḇə·miḏ·bar- ṣin
Literal — word-for-word from the original
And-they-broke-camp from-Ezion-geber, and-they-camped in-the-wilderness-of Zin — that [is] Kadesh.
Where the English smooths the original
"And they removed from Eziongeber, and encamped in the desert of Zin, that is Kadesh:" the return to Kadesh towards the end of the thirty-ninth year is referred to here.
The wilderness of Zin, which is Kadesh. See on chapter Numbers 20:1.
And they removed from Eziongaber, and pitched in the wilderness of Zin, which is Kadesh.
37They set out from Kadesh and camped at Mount Hor, on the outskirts of the land of Edom.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū miq·qā·ḏêš way·ya·ḥă·nū hā·hār bə·hōr biq·ṣêh ’e·reṣ ’ĕ·ḏō·wm
Literal — word-for-word from the original
And-they-broke-camp from-Kadesh, and-they-camped at-Mount Hor, on the outskirts of the land of Edom.
Where the English smooths the original
The places of encampment on the journey of the fortieth year from Kadesh to Mount Hor, and round Edom and Moab into the steppes of Moab, have been discussed at Numbers 20 and 21. On Mount Hor, and Aaron's death there, see at Numbers 20:22 .
And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.
38At the LORD’s command, Aaron the priest climbed Mount Hor and died there on the first day of the fifth month, in the fortieth year after the Israelites had come out of the land of Egypt.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
‘al- Yah·weh pî ’a·hă·rōn hak·kō·hên ’el- way·ya·‘al hā·hār hōr way·yā·māṯ šām bə·’e·ḥāḏ la·ḥō·ḏeš ha·ḥă·mî·šî ba·ḥō·ḏeš hā·’ar·bā·‘îm biš·naṯ bə·nê- yiś·rā·’êl lə·ṣêṯ mê·’e·reṣ miṣ·ra·yim
Literal — word-for-word from the original
And-he-went-up, Aaron the-priest, to Mount Hor by-the-mouth of-the-LORD, and-he-died there, in-the-fortieth year of-the-going-out of-the-sons-of-Israel from-the-land of-Egypt, in-the-fifth month, on-the-first of-the-month.
Where the English smooths the original
Aaron went up at the commandment of the Lord, and died — Good men’s goings are ordered of the Lord, and a peculiar providence, watching over all their concerns, appoints the time and place of their death. Let us go on in the way of duty, and leave it to him to call us hence, when, and where, and how he pleases.
This is the only place where the date of Aaron's death is given. It is in strict accordance with the Divine intimation that Israel was to wander forty years in the wilderness ( Numbers 14:33, 34 )
and died there in the fortieth year after the children of Israel were come out of Egypt; not being suffered to go with them into the land of Canaan, because of his sin of unbelief at Kadesh, the last place from whence they came
in the first day of the {d} fifth month. (d) Which the Hebrews call Ab, and contains part of July and part of August.
39Aaron was 123 years old when he died on Mount Hor.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’a·hă·rōn šā·lōš wə·‘eś·rîm ū·mə·’aṯ ben- šā·nāh bə·mō·ṯōw hā·hār bə·hōr
Literal — word-for-word from the original
And-Aaron [was] a-son-of a-hundred and-twenty and-three years at-his-dying on Mount Hor.
Where the English smooths the original
He was eighty three when he stood before Pharaoh, Exodus 7:7 , and forty years he had been with Israel since, which make this number; he was three years older than Moses.
Aaron’s age is calculated by adding forty years to his age at the Exodus ( Exodus 7:7 ).
An hundred and twenty and three years old. He had been eighty-three years old when he first stood before Pharaoh, forty years before ( Exodus 7:7 ).
40Now the Canaanite king of Arad, who lived in the Negev in the land of Canaan, heard that the Israelites were coming.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hak·kə·na·‘ă·nî me·leḵ ‘ă·rāḏ wə·hū- yō·šêḇ ban·ne·ḡeḇ bə·’e·reṣ kə·nā·‘an way·yiš·ma‘ bə·nê yiś·rā·’êl bə·ḇō
Literal — word-for-word from the original
And-heard the-Canaanite, king-of-Arad — and-he [was] dwelling in-the-Negeb in-the-land of-Canaan — of-the-coming of-the-sons-of-Israel.
Where the English smooths the original
The introduction of this notice, for which there seems no motive, and which has no assignable connection with the context, is extremely perplexing. It is not simply a fragment which has slipped in by what we call accident
A fragmentary statement strangely inserted, perhaps originally as a marginal note by a scribe. See on Numbers 21:1-3 .
he heard of the coming of the children of Israel; towards the land of Canaan, in order to possess it, and he came out and fought with them, and was vanquished; see Numbers 21:1
And King Arad . . . — See Numbers 21:1 , and Note.
41And the Israelites set out from Mount Hor and camped at Zalmonah.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū hā·hār mê·hōr way·ya·ḥă·nū bə·ṣal·mō·nāh
Literal — word-for-word from the original
And-they-broke-camp from-Mount Hor, and-they-camped at-Zalmonah.
Where the English smooths the original
42They set out from Zalmonah and camped at Punon.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū miṣ·ṣal·mō·nāh way·ya·ḥă·nū bə·p̄ū·nōn
Literal — word-for-word from the original
And-they-broke-camp from-Zalmonah, and-they-camped at-Punon.
Where the English smooths the original
43They set out from Punon and camped at Oboth.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mip·pū·nōn way·ya·ḥă·nū bə·’ō·ḇōṯ
Literal — word-for-word from the original
And-they-broke-camp from-Punon, and-they-camped at-Oboth.
Where the English smooths the original
And they departed from Punon, and pitched in Oboth.
44They set out from Oboth and camped at Iye-abarim on the border of Moab.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·’ō·ḇōṯ way·ya·ḥă·nū bə·‘î·yê hā·‘ă·ḇā·rîm biḡ·ḇūl mō·w·’āḇ
Literal — word-for-word from the original
And-they-broke-camp from-Oboth, and-they-camped at-Iye-abarim, on the border of Moab.
Where the English smooths the original
45They set out from Iyim and camped at Dibon-gad.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·‘î·yîm way·ya·ḥă·nū bə·ḏî·ḇōn gāḏ
Literal — word-for-word from the original
And-they-broke-camp from-Iyim, and-they-camped at-Dibon-gad.
Where the English smooths the original
And they departed from Iim, and pitched in Dibongad.
46They set out from Dibon-gad and camped at Almon-diblathaim.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mid·dî·ḇōn gāḏ way·ya·ḥă·nū bə·‘al·mōn diḇ·lā·ṯā·yə·māh
Literal — word-for-word from the original
And-they-broke-camp from-Dibon-gad, and-they-camped at-Almon-diblathaim.
Where the English smooths the original
And they removed from Dibongad, and encamped in Almondiblathaim.
47They set out from Almon-diblathaim and camped in the mountains of Abarim facing Nebo.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·‘al·mōn diḇ·lā·ṯā·yə·māh way·ya·ḥă·nū bə·hā·rê hā·‘ă·ḇā·rîm lip̄·nê nə·ḇōw
Literal — word-for-word from the original
And-they-broke-camp from-Almon-diblathaim, and-they-camped at-in the mountains of Abarim, facing Nebo.
Where the English smooths the original
48They set out from the mountains of Abarim and camped on the plains of Moab by the Jordan across from Jericho.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yis·‘ū mê·hā·rê hā·‘ă·ḇā·rîm way·ya·ḥă·nū bə·‘ar·ḇōṯ mō·w·’āḇ ‘al yar·dên yə·rê·ḥōw
Literal — word-for-word from the original
And-they-broke-camp from-the-mountains-of Abarim, and-they-camped in-the-plains-of Moab by the-Jordan [of] Jericho.
Where the English smooths the original
49And there on the plains of Moab they camped by the Jordan, from Beth-jeshimoth to Abel-shittim.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
bə·‘ar·ḇōṯ mō·w·’āḇ way·ya·ḥă·nū ‘al- hay·yar·dên mib·bêṯ hay·ši·mōṯ ‘aḏ ’ā·ḇêl haš·šiṭ·ṭîm
Literal — word-for-word from the original
And-they-camped by the-Jordan from-Beth-jeshimoth as-far-as Abel-shittim, in-the-plains-of Moab.
Where the English smooths the original
Abel-shittim — The place where the people sinned in the matter of Peor, called simply Shittim, Numbers 25:1 ; but here Abel-shittim, for the grievous mourning ( Abel signifying mourning) which was there, both for the heinous crimes committed, and the severe judgments inflicted. This was their forty-second and last station, before their entrance into Canaan
Beth-jesimoth, "house of the wastes," must have been very near the point where Jordan empties itself into the Dead Sea, on the verge of the salt desert which bounds that sea on the east. It formed the boundary of Sihon's kingdom at the south-west corner. Abel-shittim, "meadow of acacias," is better known by the abbreviated name "Shittim"
Their camp reached twelve miles, as the Jews commonly say, which we may suppose was the distance of these two places, which were both in the plains of Moab
Abel-shittim; called Shittim , Numbers 25:1 , and here Abel-shittim , for the grievous mourning which there was both for the heinous crimes committed, and horrible judgments there inflicted.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The chapter names itself by a rare noun. Keil & Delitzsch insist that maççaʻ (H4550, the word behind "journeys," in only 11 verses of the canon) "does not mean a station, but the breaking up of a camp"; hence, they say, "the constant repetition of the word ויּסעוּ, 'and they broke up.'" The list is told not by where Israel arrived but by where it tore up its tent-pins and left. And the whole record stands ‘al-pî YHWH, "by the mouth of the LORD" (v.2). The Pulpit Commentary reads this as "a direct assertion that Moses wrote this list of marches himself by command of God, doubtless as a memorial... of deep religious significance, as showing how Israel had been led by him who is faithful and true." Matthew Poole agrees the intent was "partly to evince the truth of the history, partly to preserve the remembrance of God's glorious and miraculous works both of judgment and mercy." The genre is memorial, and the author is named in the text.
Israel marches out bə·yāḏ rā·māh, "with a high hand" (v.3) — openly, triumphantly. John Gill: "openly and publicly, with great courage and boldness, without any fear of their enemies; who seeing them march out, had no power to stop them." Beneath that bold exit lies a scene of burial. The Egyptians "were burying" (a durative participle, The Pulpit Commentary notes the Septuagint's ἔθαπτον) their firstborn, occupied with their dead while Israel walks free. And "upon their gods... the LORD executed judgments" (shepheṭ, H8201) — the language of a verdict in a lawsuit. The Pulpit Commentary reasons that the false gods, "having no existence except in the imaginations of men, could only be affected... by being made contemptible in the eyes of those who feared them." The itinerary opens over a defeated pantheon and fresh graves.
For most of the chapter the prose narrows to a couplet: nâçaʻ ("they broke camp," H5265) and chânâh ("they pitched," H2583), station after station. The bareness is the point. Behind "Succoth" (booths), "Marah" (bitter water, where they first murmured), "Rephidim" (no water — the only station given a reason, v.14), "the wilderness of Sinai" (the whole covenant in one half-line, v.15), and "Kibroth-hattaavah" ("the graves of lust," v.16, where, says Gill, "the people lusted after flesh, and murmured... and here they were buried") lie the great events that Exodus and the rest of Numbers narrate at length. Matthew Henry draws the devotional sense: "In their travels towards Canaan they were continually on the remove. Such is our state in this world; we have here no continuing city, and all our removes in this world are but from one part a desert to another... yet were all the while under the direction of the pillar of cloud and fire. God led them about, yet led them the right way." Of the seventeen unnamed-by-history stations in vv.19-35 Keil admits plainly: "not a single one is known, or can be pointed out with certainty, except Eziongeber."
The cadence breaks for a death. Aaron "went up... by the mouth of the LORD" (v.38) — the same phrase that opened the record (v.2) now frames its great loss. Joseph Benson: "Good men's goings are ordered of the Lord, and a peculiar providence... appoints the time and place of their death." Gill notes the reason he died outside Canaan: "not being suffered to go with them into the land of Canaan, because of his sin of unbelief at Kadesh." And the date is exact — the fortieth year, fifth month, first day — which The Pulpit Commentary calls "in strict accordance with the Divine intimation that Israel was to wander forty years." Then comes the chapter's strangest line: King Arad "heard" (v.40). Cambridge judges it "A fragmentary statement strangely inserted, perhaps originally as a marginal note by a scribe"; The Pulpit Commentary finds "no motive, and... no assignable connection with the context." The synthesis lets the crux stand: an itinerary honest enough to carry an unexplained fragment.
The forty-two departures resolve into one long encampment "in the plains of Moab by the Jordan across from Jericho" — and there the chapter's last verb is chânâh, "they camped." The people who never had a continuing city stop at last, but at the threshold, not in the land. The camp stretches "from Beth-jeshimoth... to Abel-shittim" — "twelve miles," says Gill, citing Jewish tradition. Joseph Benson hears the final name as a warning: it is "called simply Shittim... but here Abel-shittim, for the grievous mourning (Abel signifying mourning) which was there" — the Peor apostasy and its plague of twenty-four thousand (Numbers 25). "This was their forty-second and last station, before their entrance into Canaan." The book of departures ends in sight of both the Promised Land and one more grave.
Read whole, Numbers 33 is a sober, God-commanded ledger of a redeemed people who were always leaving. The verb that drives it is not "arrived" but nâçaʻ — "they pulled up the tent-pins." Forty-two times the camp is struck; forty-two times it is pitched again; and the only events the bare list pauses to name are a thirst (Rephidim), a craving turned to graves (Kibroth-hattaavah), the death of the high priest who could not enter, and a final encampment named for mourning. Yet the same hand that wrote it (v.2) had led every step "by the mouth of the LORD," and the chapter's framing voices — Henry, Benson, the Pulpit Commentary — all hear in it not a record of failure but of faithfulness: God led them about, yet led them the right way. The honest reading holds both. This is a wilderness, not a paradise; the dominant note is exile and removal, with grace running underneath as the cloud that never left. The believer's own life, Henry says, is read here: "we have here no continuing city." The synthesis claims no more than the text gives — a people on the move toward a rest they have not yet entered, kept by a God who writes down every place they leave. This paragraph is the tool's own fallible reading, offered to be tested against the Word, not above it.
Forty-two times they struck the tents; the only verb that never failed was the LORD's leading. (a reader's line, not Scripture)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Numbers 33:3 records the going-out "from Rameses" in the same terms as Exodus 12:37, the primary narrative of the departure. Charles Ellicott notes the parallel directly: the departure "is related as in Exodus 12:37." The Verifier confirms a genuinely verbal link: the place-name Raʻmᵉçêç (H7486) occurs in only 5 verses of the entire canon, and it is shared by both passages, together with the march-verb nâçaʻ (H5265). A rare proper name shared between two accounts of the same event is exactly the kind of low-frequency lexeme that warrants the strongest tier.
Numbers 33:3 · Exodus 12:37
basis: shared lexeme(s): H7486 Raʻmᵉçêç (in 5 vv, rare) + H5265 nâçaʻ (in 140 vv) — Verifier-computed; the rarity of Raʻmᵉçêç grounds the verbal tier
Numbers 33:7 names the cluster of places that frame the Red Sea crossing in Exodus 14:2, 9: Pi-hahiroth, opposite Baal-zephon, near Migdol. These are not common nouns but tightly localized names. The Verifier finds three rare lexemes shared with Exodus 14:2 — Baʻal Tsᵉphôwn (H1189, in only 3 verses), Pîy ha-Chîyrôth (H6367, 4 verses), and Migdôwl (H4024, 6 verses) — plus the camp-verb chânâh (H2583). When a verse re-uses three different rare toponyms from a single source passage, the verbal dependence is beyond reasonable doubt.
Numbers 33:7 · Exodus 14:2 · Exodus 14:9
basis: shared lexeme(s): H1189 Baʻal Tsᵉphôwn (3 vv), H6367 Pîy ha-Chîyrôth (4 vv), H4024 Migdôwl (6 vv) — three rare toponyms, Verifier-computed
Numbers 33:9 reports Elim with its "twelve springs of water and seventy palm trees," the identical detail of Exodus 15:27. The Verifier records the shared rare name ʼÊylim (H362, in only 4 verses) together with tâmâr ("palm," H8558, 12 verses), shibʻîym ("seventy," H7657), and chânâh (H2583). The reproduction of both the place-name and its exact numerical description marks a verbal quotation of the Exodus source. The numbers (twelve, seventy) are also the seedbed of the figural readings the older expositors gave to Elim.
Numbers 33:9 · Exodus 15:27
basis: shared lexeme(s): H362 ʼÊylim (4 vv, rare) + H8558 tâmâr (12 vv) + H7657 shibʻîym — Verifier-computed; place-name and its numbers reproduced
The stations of the fortieth year (Mount Hor, Zalmonah, Punon, Oboth, Iye-abarim) re-use the wording of Numbers 21:10-11, where the same march around Edom is narrated. The Verifier confirms a structural link by the itinerary-couplet nâçaʻ (H5265) + chânâh (H2583), the recurring pattern-pair of the whole chapter; and Mount Hor itself (v.37-38) shares the rare name Hôr (H2023, in only 12 verses) with the death-account of Numbers 20:22. Keil & Delitzsch tie the whole stretch to "Numbers 20 and 21." Because the shared lexemes here are the common pattern-words (not a quotation claim), this is tiered structural rather than verbal — except the Hôr link to 20:22, which is genuinely rare.
Numbers 33:41 · Numbers 21:10 · Numbers 21:11 · Numbers 20:22
basis: shared pattern-pair H5265 nâçaʻ + H2583 chânâh (Verifier-computed); plus rare H2023 Hôr (12 vv) binds 33:37-38 to Numbers 20:22
Deuteronomy 10:6-7 names "Mosera" as the place where "Aaron died... and was buried," and lists Bene-jaakan, Moseroth, Gudgodah and Jotbathah in an order that partly reverses Numbers 33:30-33 — where the same four names appear (Moseroth, Bene-jaakan, Hor-haggidgad, Jotbathah) and where Aaron instead dies at Mount Hor (v.38). The verbal contact is real and even rare: the Verifier finds the toponyms Môwçêrâh (H4149, in only 3 verses) shared between Numbers 33:30 and Deuteronomy 10:6, and both Môwçêrâh (H4149, 3 vv) and Bᵉnêy Yaʻăqân (H1142, 3 vv) shared between 33:31 and 10:6. What is contested is not the lexical link but the harmonization: the order of the stations is reversed and the place of Aaron's death differs. The Pulpit Commentary states flatly that the Deuteronomy passage "is a fragment which has come into its present position... by some accident of transcription," while granting "there is an appearance of error either in the fragment or in the Itinerary." Because the provenance and reconciliation of the two lists are genuinely disputed by the sources themselves, this link is flagged rather than asserted as a settled parallel.
Numbers 33:30 · Numbers 33:31 · Deuteronomy 10:6 · Deuteronomy 10:7
basis: Verifier-computed: rare toponyms H4149 Môwçêrâh (3 vv) shared 33:30↔Deut 10:6, and H4149 Môwçêrâh + H1142 Bᵉnêy Yaʻăqân (both 3 vv) shared 33:31↔Deut 10:6 — so the verbal contact is genuine; flagged because the station-order is reversed and Aaron's death-place differs (Mosera vs. Mount Hor), a harmonization the Pulpit Commentary itself calls a misplaced fragment
Numbers 33:5-15 reproduces, in order, the camp-sequence of the Exodus narrative: Succoth (Exodus 13:20), Etham (13:20), the wilderness and Marah (15:22-23), Elim (15:27), the wilderness of Sin (16:1), Rephidim (17:1), the wilderness of Sinai (19:2). Charles Ellicott catalogues the parallels exactly, noting that the stations "agree with those which are recorded in Exodus 13:20 (Succoth and Etham), 14:2 (Pi-hahiroth and Migdol), 15:22 (the wilderness, i.e., of Shur), 15:23-27 (Marah and Elim), 16:1 (wilderness of Sin), 17:1 (Rephidim)." The Verifier confirms the structural agreement (e.g. 33:5↔Exodus 13:20 on the rare name Çukkôwth, H5523, 16 vv, plus nâçaʻ/chânâh). The chapter is, in this stretch, a deliberate recapitulation of the Exodus itinerary.
Numbers 33:5 · Exodus 13:20 · Numbers 33:11 · Exodus 16:1 · Numbers 33:15 · Exodus 19:2
basis: shared lexeme(s): H5523 Çukkôwth (16 vv) + pattern-pair H5265 nâçaʻ / H2583 chânâh; ordered station-sequence matches Exodus 13-19 (Verifier-computed)
AI-generated reading; weigh it against the text.
The relentless nâçaʻ of Numbers 33 — break camp, pitch, break camp — is read by the New Testament as a figure of the faith-pilgrimage. Matthew Henry, on this very chapter, draws the line: "Such is our state in this world; we have here no continuing city," echoing Hebrews 13:14 ("For here we do not have a permanent city, but we are looking for the city that is to come") and Hebrews 11:13-16, where the patriarchs "admitted that they were strangers and exiles on the earth." Hebrews makes the wilderness generation the explicit warning-type for the church (Hebrews 3:7-4:11), and Henry applies the itinerary directly: "Happy are those whom the Lord now guides with his counsel, and will at length receive to his glory. To this happiness the gospel calls us." The forty-two departures become the shape of the Christian's life between redemption and rest. This typological reading is ancient and widely held.
Numbers 33:1 · Numbers 33:48 · Hebrews 13:14 · Hebrews 3:7-4:11
Aaron ascends Mount Hor "by the mouth of the LORD" and dies there, outside the land (v.38); Gill notes he was "not being suffered to go with them into the land of Canaan, because of his sin of unbelief." The book of Hebrews builds its argument on precisely this limitation: the Aaronic priests "were prevented by death from continuing in office" (Hebrews 7:23), and the law's priesthood could not bring the people to perfection or into the true rest (Hebrews 7:11; 4:8 — "For if Joshua had given them rest, God would not have spoken later about another day"). The high priest who dies on the mountain at the border points beyond himself to the one "who, because He lives forever, has a permanent priesthood" (Hebrews 7:24) and who alone leads His people into the rest that Joshua's generation only approached. The figure of the mortal high priest stopped at the frontier is drawn out in Hebrews and is widely held in the tradition.
Numbers 33:38 · Numbers 33:39 · Hebrews 7:23-25 · Hebrews 4:8
Within three days of the sea, the redeemed reach Marah's bitter water (v.8), then Elim's twelve springs and seventy palms (v.9). The early church read Israel's wilderness provision Christologically — Paul says "they drank from the spiritual rock that accompanied them, and that rock was Christ" (1 Corinthians 10:4), and frames the whole wilderness sequence as written "as examples... for our instruction" (1 Corinthians 10:11). The pattern of bitterness sweetened and thirst answered, stage by stage, was taken by Jerome and others as a figure of the soul's progress; Gill reports that "some of the ancients, as Jerom" had "allegorized these journeys of the children of Israel," while frankly cautioning that "the particulars will never hold good of individual saints." The reading that the wilderness road of testing-and-provision prefigures Christ's sustaining of His people is apostolic in root, though the verse-by-verse allegory of the station-names is a novel and contested extension that the synthesis does not endorse.
Numbers 33:8 · Numbers 33:9 · 1 Corinthians 10:4 · 1 Corinthians 10:11
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This is a Hebrew-only unit, the longest itinerary in the Torah (forty-two stations across forty years). Every thread basis rests on shared Strong's lexemes computed by the Verifier; the frequencies cited as grounds for the "verbal" tier — Raʻmᵉçêç (5 vv), Baʻal Tsᵉphôwn (3 vv), Pîy ha-Chîyrôth (4 vv), Migdôwl (6 vv), ʼÊylim (4 vv), maççaʻ (11 vv), Hôr (12 vv) — are the recorded ground for those claims, not impressions.
Three honesty-points specific to this chapter. (1) The two-itinerary problem. The list of stations here only partially agrees with the narrative of Exodus and Numbers, and four names in vv.30-33 reappear in Deuteronomy 10:6-7 in a partly reversed order, with Aaron's death assigned to "Mosera" rather than "Mount Hor." The synthesis does not harmonize these by force; The Pulpit Commentary's extended note (attached to v.49 in the sources) lays out the difficulty candidly and concludes that the Deuteronomy passage is "a fragment which has come into its present position... by some accident of transcription," while admitting "there is an appearance of error either in the fragment or in the Itinerary." That link is therefore tiered flagged — verify source. (2) The seventeen unknown stations of vv.19-35: Keil & Delitzsch state that "not a single one is known, or can be pointed out with certainty, except Eziongeber." Our notes for those verses claim no geography the sources do not. (3) The Arad fragment (v.40): Cambridge and The Pulpit Commentary both regard it as an inexplicable, possibly displaced insertion; the synthesis flags rather than smooths it.
The repetitive nâçaʻ … chânâh couplet is treated as deliberate literary structure, not filler: the same two divergence-notes recur across the formulaic verses because the Hebrew itself recurs, and pointing that out is more honest than manufacturing false variety. Christ-section links are typological/figural and lean on explicit New Testament uses of the wilderness (Hebrews 3-4, 7; 1 Corinthians 10); the verse-by-verse allegory of the station-names (Jerome) is named but explicitly not endorsed, following Gill's own caution.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)