israelites journey to promised land

From Exodus to Promised Land: A Journey of Faith and Deliverance

The exodus of the Israelites from Egypt stands as one of the most remarkable events in Hebrew history, symbolizing a profound journey of faith, liberation, and divine deliverance. Guided by Moses, the chosen leader, the Israelites embarked on an extraordinary expedition towards the Promised Land, a journey filled with trials and divine interventions. Let us delve into the biblical accounts of this transformative odyssey, exploring the significance of this epic journey in shaping the identity and faith of the Hebrews.

The Cry for Deliverance:

The book of Exodus commences with the distressing plight of the Israelites in Egypt. Enslaved and oppressed, they cried out to God for deliverance. In Exodus 2:24, we read, "And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob."

This acknowledgment of the covenant with their forefathers underscores the faithfulness of God to His promises, setting the stage for the miraculous journey that lay ahead.

The Miraculous Plagues:

God responded to the cries of His people with a series of awe-inspiring plagues upon Egypt, each demonstrating His unmatched power and authority. Through these plagues, He showcased His supremacy over the Egyptian gods and rulers, leading to the eventual release of the Israelites.

The Crossing of the Red Sea:

One of the most iconic moments of the exodus is the crossing of the Red Sea. With the pursuing Egyptian army closing in, God miraculously parted the waters, allowing the Israelites to pass through on dry land. In Exodus 14:22, it is written, "And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to them on their right hand and on their left."

This divine intervention was not only a miraculous escape from danger but also an affirmation of God's providence and protection throughout their journey.

The Covenant at Mount Sinai:

Amidst their wilderness wanderings, the Israelites arrived at Mount Sinai, where they entered into a covenant with God. Moses received the Ten Commandments and the Mosaic Law, providing a moral and spiritual framework for the emerging nation.

This covenant marked a pivotal moment in Hebrew history, solidifying their commitment to serve and obey God, and it continues to shape the moral foundation of many societies to this day.

The Journey to the Promised Land:

The journey to the Promised Land was not without its challenges. The Israelites faced various trials, tests of faith, and moments of doubt. Yet, God remained steadfast in His guidance and provision. In Deuteronomy 8:15-16, we read, "He led you through the vast and dreadful wilderness, that thirsty and waterless land, with its venomous snakes and scorpions. He brought you water out of hard rock."

The exodus from Egypt to the Promised Land stands as an enduring testament to the power of faith and divine deliverance. The journey of the Israelites shaped their identity as a chosen and redeemed people, illustrating God's faithfulness to His promises and His unwavering presence in their lives.

From the cries of deliverance to the miracles at the Red Sea, the exodus journey reverberates with profound lessons of trust, perseverance, and God's enduring love for His people. This epic odyssey continues to inspire and strengthen the faith of believers, reminding us that in our own journeys, we too can find hope and deliverance through faith in the Almighty.

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Numbers: the 40-year journey to the promised land

by Jeffrey Kranz | Aug 13, 2017 | Bible Books

You’ve heard that the children of Israel wandered in the wilderness for 40 years, right? The book of Numbers tells that story.

Numbers follows Moses and Israel’s journey from the foot of Mount Sinai (which is where Leviticus ends) to the edge of the promised land of Canaan. If this were a regular road trip of the time, the journey would only take about two weeks.

So why does it take 40 years?  When the people get about halfway there, Moses sends a few spies into the land to scout it out for the upcoming invasion. (The current inhabitants probably aren’t going to welcome them with open arms.) Most of the spies come back in a panic, claiming that the Canaanites are far too powerful for Israel to overcome. This leads to a revolt, with the people refusing to take the land. God gives them their wish, decreeing that the whole generation will die in the wilderness, and the land will be taken by their children.

It’s a vital part of the Torah , Israel’s five-part origin story and the foundation of the Bible.

Important characters in Numbers

God (Yahweh) —the creator of heaven and earth, who chose Israel as his special nation and dwells in their midst.

Moses —the prophet and human leader of the nation of Israel. He’s the chief spokesperson for God to his people, and vice versa.

Aaron —Moses’ brother, and the high priest of Israel.

Eleazar —Aaron’s son, who takes his place when Aaron dies.

Balaam —A diviner for hire from far away. He is hired by Israel’s enemies to curse God’s people.

Joshua —Moses’ aide who spies on the people of Canaan. God selects him to be Moses’ successor.

Key themes: what is Numbers about?

There are a lot of weird happenings along the Israelites’ journey—including that episode with the talking donkey. But the main focus of the book is Israel’s repeated rebellion and God’s repeated mercy and discipline on his people. If we had to choose just one verse to sum up the key themes in this book, it would be Numbers 14:11:

“The LORD said to Moses, “How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst?”

Human rebellion

The Israelites rebel against God and Moses several times in the book of Numbers. They complain about food. They complain about water. They complain that they’ll be crushed by their enemies. They complain about Moses (and even make a few death threats).

Divine punishment

When the people complain, God hears them—and it doesn’t go well. The book of Numbers has stories of God killing rebellious Israelites with fire, plague, and snakes. Sometimes Moses calls to God for help when the people turn on him—sometimes God punishes them directly.

Divine provision

But even though the people prove to be rebellious, God extends mercy to them. Rather than killing off the whole nation in the wilderness, he waits for the rebellious generation to die and preserves the younger people. He continues to provide manna , that mysterious bread from heaven. He even prevents Balaam, the pagan prophet, from cursing the people.

This is still the Torah, after all. The book of Numbers is a string of episodes from Israel’s journey. And the author punctuates many of these episodes with a new set of laws given to the people.  Numbers doesn’t have the big, bulky sets of laws we see in the latter half of Exodus, Leviticus, and almost the whole of Deuteronomy—but there’s still plenty of rules in here.

Moses’ leadership

Moses deals with the pressures of leading a new nation, at one point asking God why he has to bear the burden of leading them to Canaan. He feels like an unappreciated nanny forced to carry more than 600,000 squalling brats across the wilderness. Moses tells God early in the book, “I cannot carry all these people by myself; the burden is too heavy for me. If this is how you are going to treat me, please go ahead and kill me” (Nu 11:14–15).

Time and time again, God makes it clear to the people that Moses is his chosen prophet, and Aaron is his chosen priest. However, due to an episode of Moses’ disobedience, he is not permitted to enter Canaan, either.

God’s covenant with Abraham

Back in Genesis, God made a pact with Abraham, saying that one day, his descendants would inherit the land of Canaan, and through those people all the nations of the world would be blessed. Furthermore, God promises to bless those who bless Abraham and curse those who curse Abraham. The name “Abraham” only shows up once in the book of Numbers, but if you look closely, you’ll see that God is at work fulfilling his promises to Abraham throughout the book of Numbers.

As you read and study Numbers, you need to keep an eye on what the book says about the land of Canaan, what happens when someone tries to curse the people God chooses, and any hints of a king coming from Israel.

Zooming out: Numbers in context

Numbers isn’t a standalone book. Numbers is the fourth book of the Pentateuch —Israel’s five-movement origin story. Reading Numbers without at least familiarizing yourself with the previous three books (Genesis, Exodus, and Leviticus) is kind of like tuning in to the fourth season of a TV series—you’re not going to know what’s going on if you didn’t see what happened beforehand.

In Genesis , God makes promises to Abraham, the patriarch of Israel. God specifically promises that his descendants will be given the land of Canaan, that the nations would be blessed through him, and that God will bless those who bless Abraham and curse those who curse Abraham. Abraham’s family grows, and the book ends with about 70 of his descendants as refugees in Egypt.

At the start of  Exodus , the nation of Israel has grown—but they’ve been enslaved by their Egyptian overlords. God sends his people a prophet, Moses, who speaks on God’s behalf to both Israel and Pharaoh. God frees Israel, and leads them to a mountain in the wilderness (Mount Sinai), where he makes a special agreement with them. They promise to follow his commands, and he promises to dwell among them, giving them his blessing and protection. The book of  Leviticus focuses on how a nation of mortals can cohabitate with the God of heaven.

Numbers picks up the story right as the Israelites have been at Sinai for a year.

Overview of Numbers’ story and structure

Act 1: preparing to leave sinai.

(Nu 1:1–10:10)

The book opens with Moses taking a census of the people in Israel. (That’s why we call the book “Numbers.”) Israel has been camping in the wilderness for a year now, and it’s time for them to be on the move. Moses gives the nation orders for how the twelve tribes should position themselves as they camp and as they move through the wilderness—with the tabernacle of God being at the center of the camp. A good deal of new laws, rituals, and sacrifices that take place here.

Interlude: From Sinai to Paran

(Nu 10:11–12:16)

This isn’t a very pleasant journey. The people complain against God and Moses—and God sends fire and a plague. Moses’ brother Aaron and sister Miriam speak out against him, and Miriam is temporarily afflicted with leprosy.

It’s really not great.

Act 2: Israel Rejects the Land

When the Israelites get about halfway to Canaan, Moses sends twelve spies into the land to scope it out. Two of them, Joshua and Caleb, tell the people that the land is good, and God will give it to them. The other 10, however, have no confidence that they can take the land—they believe the forces protecting Canaan outmatch Israel.

The nation isn’t very happy to hear this, so they turn on Moses. They refuse to take the land, and so God says, “OK. You will die in the wilderness and I’ll give it to your children.”

Interlude: from Paran to Moab

Things get a little worse before they get better on this trip. Moses disobeys God in front of the people, and he too is prohibited from entering the promised land. Aaron dies, and his son takes his place. Israel defeats several enemies along the way. They end up just across the Jordan river from Canaan, in the plains of Moab.

Act 3: Israel settles across from Canaan

Israel makes camp just across the Jordan river from Jericho (yes,  that Jericho). They’re a force to be reckoned with—they’ve defeated some armies and a few of the tribes begin settling the east side of the Jordan permanently.

As you can imagine, the surrounding nations are freaked out. They hire a jerk named Balaam to curse Israel, which doesn’t work out. (Remember God’s promise to Abraham in Genesis?) Then Balaam gets a different nation to send in their daughters to seduce the Israelites and get them to worship other gods. That doesn’t end well for Israel at first (yet another plague). But it’s an even worse deal for the other nation—five of their rulers and Balaam are killed.

There’s yet another census. Joshua is named Moses’ successor. And generally speaking, the whole nation is made ready for the next chapter: entering the promised land.

But not just yet. Moses has a very important message for them—but that’s covered next in Deuteronomy.

Numbers’ role in the Bible

Numbers shows us how a holy God dwells with His people. Israel rebels against God, and even Moses disobeys Him, but God is faithful to bring this nation to the promised land. God keeps His promises: the promises He made to Abraham in Genesis along with His promises to bless and punish Israel.

Although few of us are in the nation of Israel’s position today, the stories in Numbers still serve as good examples to us. Paul teaches that the events in Numbers are recorded for our instruction, that we may endure and escape temptation (1 Co 10:11–13).

More pages related to Numbers

• Deuteronomy  (next book of the Bible)
• Leviticus  (previous)
• Exodus  (Numbers picks up where the Exodus narrative leaves off)
• Joshua  (Israel finally enters the land)
• What are the 12 tribes of Israel?

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The One Promise God Made to Israel that Hasn't Been Fulfilled

Of all God's covenant promises to Abraham, I believe the most amazing is His promise concerning the land. God told Abraham to leave his country, his family, and his father's house and go "to a land that I will show you" (Gen. 12:1). God then led Abraham to the land that would belong to his descendants forever.

The land promised to Abraham and his descendants was described with clear geographical boundaries. It takes in all the land from the Mediterranean Sea as the western boundary to the Euphrates River as the eastern boundary. The prophet Ezekiel fixed the northern boundary at Hamath, one hundred miles north of Damascus (Ezek. 48:1), and the southern boundary at Kadesh, about one hundred miles south of Jerusalem (v. 28). If Israelis were currently occupying all the land that God gave to them, they would control all the holdings of present-day Israel, Lebanon, and the West Bank of Jordan, plus substantial portions of Syria, Iraq, and Saudi Arabia.

The strange thing is, Israel has never, in its long history, occupied anywhere near this much land—not even at the height of its glory days under David and Solomon. This fact has caused many biblical scholars to spiritualize the meaning of the term land and equate it with heaven. Others claim these promises were conditional and were forfeited by Israel's disobedience.

In refutation of these interpretations, Dr. John F. Walvoord wrote:

The term land . . . used in the Bible, means exactly what it says. It is not talking about heaven. It is talking about a piece of real estate in the Middle East. After all, if all God was promising Abraham was heaven, he could have stayed in Ur of the Chaldees. Why go on the long journey? Why be a pilgrim and a wanderer? No, God meant land. 1

Any normal reading of Scripture recognizes Canaan as an actual place, a piece of real estate, an expanse of soil that belongs to Abraham's descendants forever.

The fact that Israel has been dispossessed of the land in three periods of its history is not an argument against its ultimate possession. Occupation is not the same as ownership. After each dispossession, God brought Israel back to its originally promised land. God has consistently kept His promise to Abraham, and that gives us absolute assurance that He will keep it in the future.

The turmoil over Israel's right to its land will not cease till the end, for the land provision of the Abrahamic covenant is at the core of the hatred of Middle Eastern nations for Israel today.

But ignoring God's care and protection of Israel is extremely dangerous. The land of Israel is so important to God that, according to Deuteronomy 11:12, it is "a land for which the Lord your God cares; the eyes of the Lord your God are always on it, from the beginning of the year to the very end of the year."

1 J. F. Walvoord, "Will Israel Possess the Promised Land?" in Jesus the King Is Coming , ed. Charles Lee Feinberg (Chicago, IL: Moody, 1975), 128.

This article is an excerpt from chapter 1 of The Book of Signs .

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Why Did an 11-Day Journey Take 40 Years? Insights from Bible Verses

The Israelites’ journey to the Promised Land is a remarkable and enduring story in the Bible. It should have taken them only 11 days, but it stretched into a 40-year odyssey. This prolonged journey was not just a historical account; it carries profound lessons about faith, obedience, and preparation for God’s promises.

Why Did an 11-Day Journey Take 40 Years?

The delay in reaching the promised land can be attributed to several key factors: disobedience, lack of faith, fear, negative reports, murmuring and rebellion, intercession and forgiveness, unbelief in God’s power, doubts about personal redemption, a purging process in the wilderness, and the need for demonstrating faith for redemption.

Disobedience To God (Numbers 14:1-40)

After being liberated from slavery in Egypt, the Israelites embarked on their journey. However, when they encountered the challenges of confronting the Canaanites, the inhabitants of the Promised Land, they wavered in faith. Their disobedience manifested as a refusal to enter the land that God had promised them.

In response, God decreed that they would wander in the wilderness for 40 years, allowing only the younger generation to inherit the Promised Land.

Lessons from Disobedience

The Israelites’ lack of faith in God’s promises led to their disobedience. Their doubts and fears caused them to question God’s plans, ultimately resulting in a prolonged journey. This teaches us that distrust in God’s promises can lead us down a similar path of disobedience.

Disobedience comes with consequences. In the case of the Israelites, it meant an extended period of wandering in the wilderness. When we disobey God’s guidance, we may face setbacks, delays, or challenges in our own journeys.

The Israelites’ story also teaches us about the importance of repentance. Even when we make mistakes, God is willing to forgive and restore us when we turn back to Him. Acknowledging our disobedience and seeking forgiveness is an essential part of our spiritual growth.

Lack of Faith (Numbers 13:1-33)

A fundamental reason for the delay in the Israelites’ journey was their lack of faith. When God sent them to scout out the land, they brought back a negative report, emphasizing the strength of the Canaanites and the fortified cities. Ten of the spies believed it was impossible to conquer the land, while only two, Joshua and Caleb, had faith in God’s help.

The Israelites’ acceptance of the negative report from the ten spies demonstrated their lack of faith in God’s promises.

Lessons from Lack of Faith

The Israelites’ journey was significantly delayed due to their fundamental lack of faith. Their negative report and refusal to trust in God’s assurances resulted in a prolonged period of wandering. This underscores the critical importance of maintaining faith in God’s promises, even in the face of challenges.

Lack of faith can lead to missed opportunities and hinder progress in our spiritual journeys. It is a reminder for us to cultivate and strengthen our trust in God, especially when confronted with uncertainties. The contrasting examples of Joshua and Caleb highlight the positive outcomes that arise from unwavering faith in God’s ability to fulfill His promises.

Fear and Negative Reports

The Israelites’ journey was influenced by fear and negative reports. At Kadesh-barnea, despite positive reconnaissance reports about the promised land’s fertility, fear instilled by the majority of the spies led to rebellion against God’s command to enter.

Lessons from Fear and Negative Reports Fear, combined with negative reports, played a significant role in the Israelites’ disobedience. The majority’s fear of the challenges ahead resulted in a lack of trust in God’s guidance. This serves as a cautionary tale for us to confront our fears and not be swayed by negative perspectives, as they can hinder our faith and obedience.

3. Murmuring and Rebellion

The people’s response to fear and doubt was one of murmuring and rebellion, as seen in their expressed desire to have died in Egypt or the wilderness. This rebellion reflected a lack of trust in God’s guidance and provision.

Lessons from Murmuring and Rebellion

Murmuring and rebellion demonstrated the Israelites’ discontent and lack of gratitude for God’s deliverance. It serves as a warning against allowing discontentment to foster disobedience. Gratitude and trust in God’s provision are essential for a faithful journey.

Unbelief in God’s Power

The root cause of the extended journey was the Israelites’ overall unbelief in God’s delivering power. From Mount Sinai to Kadesh-barnea, they struggled to trust that God could lead them safely into the promised land, despite witnessing His miraculous interventions throughout their journey.

Lessons from Unbelief in God’s Power

The Israelites’ journey teaches the enduring consequences of persistent unbelief. Trusting in God’s power is essential for spiritual progress. The recognition of His ability to guide and deliver should be a cornerstone of faith, preventing prolonged journeys caused by doubts.

Doubts About Personal Redemption

Drawing a parallel to modern challenges, the article highlights that just as ancient Israel doubted God’s power, some individuals struggle to accept the full redeeming power of Jesus Christ. This lack of belief in personal redemption hinders spiritual progress.

Lessons from Doubts About Personal Redemption

The connection between the Israelites’ doubts and modern struggles emphasizes the timeless nature of faith challenges. Acknowledging and overcoming doubts about personal redemption are crucial for spiritual growth. Accepting Christ’s redeeming power is essential for progressing on our spiritual journey.

Purging Process in the Wilderness

The wilderness wandering served as a purging process, eliminating unbelievers and teaching the remaining Israelites to trust God more than man. This process aimed to strengthen their faith and dependence on the Lord.

Lessons from the Purging Process

The wilderness purging process demonstrates God’s commitment to refining His people. It teaches us that challenges and trials can serve as opportunities for growth. Depending solely on God and allowing Him to shape our character are vital aspects of the spiritual journey.

Demonstrating Faith for Redemption

Similar to the Israelites crossing the river Jordan into the promised land, individuals are encouraged to demonstrate faith in Christ’s delivering power. Trusting fully in the Lord’s ability to redeem and following His instructions becomes crucial for personal redemption and spiritual progression.

Lessons from Demonstrating Faith for Redemption

Demonstrating faith involves actively trusting in God’s guidance and redemptive power. The Israelites’ crossing of the river Jordan symbolizes the importance of taking steps of faith, even when faced with uncertainty. Faithful obedience and trust in God’s promises are fundamental for experiencing redemption and progressing in our spiritual journey.

Importance of Faith and Obedience (Hebrews 11:6)

One of the core lessons that the Israelites learned was the significance of faith and obedience. Hebrews 11:6 highlights that “without faith, it is impossible to please God.” This verse underscores the importance of believing in God’s existence and His willingness to reward those who earnestly seek Him.

The Israelites were called to trust God and obey His commands, even when they were difficult to understand. For example, when God led them to the Promised Land, they faced Jericho, a fortified city. God instructed them to march around the city for seven days, which seemed foolish. Nevertheless, they obeyed, and on the seventh day, the walls of Jericho collapsed. This story illustrates how God can accomplish great things when we have faith and obey Him, even when it appears inexplicable to us.

God’s Faithfulness and Patience (Deuteronomy 7:9)

Another crucial lesson from the Israelites’ journey is God’s faithfulness and patience. Deuteronomy 7:9 emphasizes that “the LORD your God is God; he is the faithful God, keeping his covenant of steadfast love with those who love him and keep his commandments.”

Despite the Israelites’ disobedience and rebellion at times, God remained faithful. He provided for their needs in the wilderness, protected them from their enemies, and continued to guide them toward the Promised Land, even though it took 40 years. This story reveals God as a faithful, loving God who always keeps His promises, even when we are unfaithful.

Need for Spiritual Growth and Preparation (Ephesians 4:11-16)

The Israelites’ 40-year journey was also a period of spiritual growth and preparation, aligning with the principles laid out in Ephesians 4:11-16. Paul’s writing stresses the importance of spiritual growth and maturity within the body of Christ.

This story shows us that spiritual growth is essential for all Christians. We must be equipped for the work of ministry and for building up the body of Christ. Additionally, we need to lead lives that are pleasing to God.

What Led to the 40th Year Deliverance?

The 40th-year deliverance for the Israelites was a culmination of several factors and events that transpired during their wilderness journey. Key elements contributing to this deliverance include:

1. Repentance and Change of Heart

Over the course of the 40 years, a transformation occurred within the Israelite community. The purging process in the wilderness, coupled with the hardships they faced, led to introspection and a change of heart among those who remained. Individuals and the community as a whole began to recognize the consequences of their disobedience and lack of faith.

Scriptural Reference: Deuteronomy 30:2-3 (NIV) – “and when you and your children return to the Lord your God and obey him with all your heart and with all your soul… then the Lord your God will restore your fortunes and have compassion on you.”

2. New Generation’s Faith

As the older generation, marked by disobedience and unbelief, gradually passed away, a new generation emerged. This younger generation, having grown up in the wilderness, witnessed the consequences of disobedience and the faithfulness of God in providing for their journey. Their faith in God’s promises and willingness to follow His guidance became a pivotal factor in the 40th-year deliverance.

Scriptural Reference: Joshua 1:9 (NIV) – “Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go.”

3. Lessons Learned from Past Mistakes

The extended period of wandering allowed the Israelites to reflect on their past mistakes and the repercussions of their actions. The stories of disobedience, fear, and rebellion served as cautionary tales for the new generation. The collective memory of their journey became a source of wisdom, fostering a renewed commitment to trust and obey God.

Scriptural Reference: 1 Corinthians 10:11 (NIV) – “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.”

4. Moses’ Leadership and Intercession

Throughout the wilderness journey, Moses played a central role as a leader and intercessor for the people. His consistent intercession and pleas for God’s mercy on behalf of the Israelites demonstrated a deep commitment to their spiritual well-being. Moses’ leadership, combined with his intimate relationship with God, contributed to the eventual turning of God’s favor towards the Israelites.

Scriptural Reference: Exodus 32:11-14 (NIV) – “But Moses sought the favor of the Lord his God. ‘Lord,’ he said, ‘why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand?’”

5. Fulfillment of God’s Covenant

Despite the Israelites’ shortcomings, God remained faithful to His covenant with them. The 40th-year deliverance marked the fulfillment of God’s promise to bring the descendants of Abraham into the Promised Land. God’s enduring commitment to His people and His desire to see them inherit the land He had sworn to their forefathers played a crucial role in the timing of their deliverance.

Scriptural Reference: Genesis 15:18 (NIV) – “On that day the Lord made a covenant with Abram and said, ‘To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates.’”

6. Joshua’s Leadership

As Moses’ successor, Joshua emerged as a key figure in leading the Israelites into the Promised Land. His unwavering faith, demonstrated during the earlier reconnaissance mission, positioned him as a capable leader for the new generation. Joshua’s leadership became instrumental in guiding the people across the Jordan River and into the long-awaited fulfillment of God’s promise.

Scriptural Reference: Joshua 3:7 (NIV) – “And the Lord said to Joshua, ‘Today I will begin to exalt you in the eyes of all Israel, so they may know that I am with you as I was with Moses.’”

7. Faithful Remnant

The faithful remnant that survived the wilderness journey became a testament to the power of enduring faith. Those who remained steadfast in their trust in God and His promises played a vital role in the 40th-year deliverance. Their resilience, coupled with the newfound faith of the younger generation, contributed to the collective readiness to enter the Promised Land.

Scriptural Reference: Numbers 14:24 (NIV) – “But because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it.”

In summary, the 40th-year deliverance of the Israelites resulted from a combination of repentance, the emergence of a faithful new generation, the lessons learned from past mistakes, Moses’ leadership and intercession, the fulfillment of God’s covenant, Joshua’s guidance, and the presence of a faithful remnant. These elements converged to pave the way for the long-awaited entry into the Promised Land.

In conclusion, the Israelites’ 40-year journey to the Promised Land was a result of their disobedience and lack of faith, but it was also a time of spiritual growth and preparation. God used the wilderness years to teach them about his character and to prepare them for the challenges of living in the Promised Land. He also used this time to raise up a new generation of Israelites who were faithful to him.

We can learn a lot from the Israelites’ story. First, we learn that God is faithful and patient, even when we are disobedient. Second, we learn that God uses all of our experiences, even the difficult ones, to shape us and grow us in our faith. Third, we learn that God is always preparing us for his promises, even when we don’t realize it.

I encourage you to reflect on the story of the Israelites’ journey and to consider how you can apply its lessons to your own life. Ask yourself these questions:

• What can I learn from the Israelites’ mistakes?
• How can I grow in faith and obedience to God?
• How can I prepare myself for God’s promises in my life?

May God bless you as you continue your journey with him.

Frequently Asked Questions

Before we finish our exploration of the 40-year journey mentioned in the Bible, let’s answer some common questions about this significant event. These are the questions people often ask, and they help us understand what this journey means, the difficulties the people faced, and how it matters to us today. Let’s delve into these questions to get a better understanding of this fascinating Bible story.

Why Did God Choose a 40-Year Journey?

God’s decision to have a 40-year journey is a mystery that shows His special plan. It was a time for making the people stronger and ready, testing their faith and the kind of people they were.

What Were the Main Challenges During the Journey?

The people had to deal with different problems, like not having enough food and water, meeting unfriendly tribes, and sometimes losing their faith.

Was the 40-Year Journey a Real Event?

While most people believe the Bible’s story is a real historical event, some parts, like the exact path they took and all the details, are still being studied and talked about by experts and scientists.

What Can We Learn from the 40-Year Journey?

This journey teaches us about having faith, being patient, and what happens when you don’t follow the rules. It tells us to trust in the guidance we get and to keep going, even when things are tough.

Did the Israelites Finally Get to the Promised Land?

Yes, after 40 years of wandering, the Israelites did make it to the Promised Land. Joshua was the leader who took them there, making God’s promise come true.

How Does the 40-Year Journey Relate to Our Lives Today?

This journey is like our own lives. We face challenges, learn to have faith, and eventually reach our own good place. It reminds us to trust in our own journeys.

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Promised Land Map

The tribe of Levi is missing from our map because they and their descendants were consecrated, by God, to be his priests. One of their many responsibilities was to serve and maintain the tabernacle in the wilderness, then later the temple in Jerusalem. Instead of receiving territory as an inheritance in the Promised Land in which they could own, the Levites received tithes and offerings from the people.

The Levites were also given access to forty-eight towns throughout the Promised Land in which they could live and maintain the knowledge of God. Six of these locations were designated as cities of refuge (see Joshua 20).

And the Lord said to Aaron, "You shall have no inheritance in their land, neither shall you have any part among them. I am your part and your inheritance among the children of Israel. "And behold, I have given the sons of Levi all the tithe in Israel for an inheritance, for their service which they serve, the service of the tabernacle of the congregation" (Numbers 18:20 - 21, HBFV, see also Deuteronomy 18).

Although Joseph was also one of Jacob's sons, he too is usually omitted from lists of the tribes. This is because his two sons, Ephraim and Manasseh, were adopted by Jacob in his stead (Genesis 48).

Migrating to Egypt

How did ancient Israel end up in Egypt? Jacob's favorite wife Rachel had a child named Joseph. He became his father's favorite son because he was born when Jacob was old (Genesis 37:3). Joseph was so loved by his father that he received from him a coat of many colors (Genesis 37).

Joseph's brothers, envious of his special treatment by their father, wanted to kill him. Reuben, Jacob's firstborn son, kept Joseph from being murdered only to have him sold to slave traders on their way to Egypt. Joseph is soon bought by one of Pharaoh's officers.

God is with Joseph in Egypt and blesses him. After a series of events and trials (see Genesis 39 - 41) he is made ruler over Egypt second only to Pharaoh.

And Pharaoh said to Joseph, "Since God has shown you all this, no one is as discreet and wise as you. You shall be over my house, and all my people shall obey your word. Only in the throne will I be greater than you." And Pharaoh said to Joseph, "See, I have set you over all the land of Egypt." (Genesis 41:39 - 41, HBFV).

After Egypt experiences seven years of bountiful harvests (where Joseph stores extra food) a famine overtakes not only the country but also the land of Canaan where Jacob and his entire family are living.

In 1685 B.C. Jacob and his entire household (which includes Joseph's eleven brothers) move to Egypt's land of Goshen in order to survive the famine. Jacob (Israel) lives 17 years in Egypt and dies at the age of 147 (Genesis 49). Joseph lives to the age of 110 (Genesis 50:22).

Leaving Egypt

How did ancient Israel end up having to leave Egypt in order to claim their inheritance in the Promised Land? Sometime after the death of Joseph a new king reigned over Egypt. The new Pharaoh, out of fear the growing and increasingly prosperous children of Israel might turn against him, has them made into slaves.

And there arose a new king over Egypt who did not know Joseph. And he said to his people, "Behold, the people of the children of Israel are many and mightier than we. Come, let us deal shrewdly with them, lest they multiply, and it will be when there comes a war, they join also to our enemies and fight against us, and get them out of the land." And they set taskmasters over them to afflict them with their burdens . . . (Exodus 1:8 - 11, HBFV).

After more than a century of slavery God sends Moses and Aaron to free the children of Israel out of Egyptian bondage. It is only after a series of ten plagues are brought on Pharaoh and Egypt that they are finally released from slavery.

The Israelites leave Egypt, in what is referred to as the Exodus, one day after they ate the Passover (Numbers 33:1 - 3). They leave at a time called "the night to be much observed" (Exodus 12:42) which is the start of the high Holy Day known as the Feast of Unleavened Bread. The Exodus begins on Monday, March 22 at sunset (Nisan 15).

The Promised Inheritance

After the Exodus, instead of entering the Promised Land of Canaan, the tribes are made to wander the wilderness for forty years because of their sins (Deuteronomy 8:2). After this period Joshua leads the people into the Promised Land in 1405 B.C. Seven years later, in 1398, Canaan is divided by lot among the children of Israel (Joshua 14).

Notes * Although Israel was given Philistine cities such as Ekron, Ashdod, Gaza and others (Joshua 15:45 - 47, 21:21 - 23), they were unable to permanently control them (Judges 3:1 - 3).

The Journey to Canaan

After many years of wandering in the wilderness as a consequence of their sin, the Israelites set out from Kadesh-barnea toward the Promised Land. It is difficult to know for certain the exact route they took from Kadesh-barnea to the plains of Moab, but it is possible that they followed a course that went around the lands of Edom and Moab along a desert route, after being refused passage through those lands—or they may have taken another route, through the heart of Edom and Moab along the King’s Highway.

Why Did An 11-Day Journey Take 40 Years In The Bible?

The story of the Israelites’ 40-year journey through the wilderness to the Promised Land is one of the most well-known Biblical narratives.

On the surface, it seems odd that what should have been an 11-day trip ended up taking 40 long years to complete.

If you’re short on time, here’s the quick answer: According to the Bible, God purposefully made the Israelites wander in the desert for 40 years as a punishment for their lack of faith and obedience . Now, let’s dive into the details…

In this article, we will examine the Biblical account of the Israelites’ wilderness wanderings, analyze the reasons behind the prolonged journey, and reflect on the spiritual significance of this impactful story from the Old Testament.

The Biblical Account of the Wilderness Wanderings

The exodus from egypt.

The Israelites’ journey through the wilderness began when God delivered them from slavery in Egypt. After enduring 10 plagues sent by God, Pharaoh finally allowed the Israelites to leave Egypt.

According to the Bible, around 2 million Israelites left Egypt and journeyed into the Sinai desert under the leadership of Moses (Exodus 12:37-42).

This mass emigration of Israelites from Egypt is known as the Exodus.

The Scouting of Canaan

After some time in the wilderness, the Israelites approached the land of Canaan, which God had promised them. Moses sent 12 men to scout out the land in advance.

The scouts returned with a mixed report – the land was indeed fertile, but its inhabitants were strong and their cities large (Numbers 13:1-33).

Intimidated by the challenge, the Israelites lost faith in God’s promise to deliver the land to them. As a result, God judged them to wander in the wilderness for 40 years before entering Canaan.

The Israelites’ Rebellion

During their 40 years in the wilderness, the Israelites frequently complained against God and rebelled against His appointed leader, Moses.

For example, they grumbled about the lack of food and water (Exodus 15:22-27, Exodus 16, Exodus 17:1-7) and expressed a desire to return to Egypt (Numbers 14:2-4).

The Israelites also worshipped a golden calf idol (Exodus 32) and challenged the authority of Moses (Numbers 16). Their constant rebellion demonstrated a lack of faith in and gratitude toward God.

God’s Judgment

God did not take the Israelites’ rebellion lightly. Their complaints were an affront against God’s gracious provision for them.

As a result, God responded on various occasions with punishment. For example, after the golden calf incident, the Levites killed 3,000 people under Moses’ command (Exodus 32:25-29).

Later, God sent poisonous snakes among the people after they criticized Moses and God (Numbers 21:4-9). Even Moses was barred from entering Canaan after he angrily struck a rock to bring forth water (Numbers 20:2-13).

The 40 year wilderness wandering served as a divine judgment and a test of Israel’s faithfulness.

Three Main Reasons for the 40-Year Delay

Lack of faith in god.

One key reason it took the Israelites 40 years to reach the Promised Land was their lack of faith in God . When Moses sent 12 men to explore Canaan, 10 returned with a bad report, saying the people there were too strong and would defeat them.

The Israelites chose to believe the majority report rather than trust God to deliver Canaan into their hands as He had promised.

Because of this faithlessness, God pronounced that generation would wander 40 years until they all died off, except Caleb and Joshua who trusted God (Numbers 13-14).

Their lack of faith after all the miracles God did to deliver them from Egypt led to serious consequences.

Disobedience Towards God

In addition to lack of faith, the Bible records many instances of Israelite disobedience during those 40 years which led to punishment and delays.

For example, right after the bad report, the Israelites presumptuously tried attacking Canaan without God’s blessing and were defeated (Numbers 14:39-45).

Later, they complained about lack of food and water, doubting God’s provision – sometimes even suggesting they were better off in Egypt!

As a result, God sent judgment including deadly snakebites and severe plagues (Numbers 16, 21). The Israelites often grumbled, disobeyed, and tested God’s commands.

Their stubbornness to submit to God after He powerfully delivered them from slavery exhibited unbelievable ingratitude!

Punishment for Idolatry

One of the main reasons God kept Israel wandering in the wilderness for 40 years was to punish them for idolatry .

Soon after experiencing God’s incredible miracles of the Exodus plagues and crossing the Red Sea, they quickly abandoned Him to worship a golden calf idol when Moses was away receiving the Ten Commandments (Exodus 32).

Their idolatry violated God’s first two Commandments in outrageous fashion! God punished them by having the Levites kill 3,000 people that day. Later there were other instances of idolatry recorded in Scripture as well (Numbers 25).

Overall, the 40 years typed God’s judgment on Israel’s idolatrous hearts – it took that long for the old unfaithful, rebellious generation to completely die off.

In the end, the Israelites’ own lack of trusting and obeying the Lord transformed an 11-day journey into an epic 40-year sojourn.

Their story serves as a warning for all followers of God to walk by faith, surrender to His Lordship, and refrain from idolatry so we don’t forfeit blessings He intends for us.

As 1 Corinthians 10:11 declares, “Now these things happened to them as an example, but they were written down for our instruction…”

Spiritual Significance and Lessons

God’s sovereignty and justice.

The Israelites were punished for 40 years in the wilderness because God is a just judge who disciplines those disobedient to His word .

He gave the nation of Israel a task to enter the Promised Land, but they refused due to fear and lack of faith.

God desires obedience as seen in His laws and covenants, so their failure to follow His will incurred discipline for molding His people into righteousness (Deuteronomy 8:5).

Learning to Trust in God

The 40 years also served as a time for Israel to learn trust in God. As an act of mercy, God sustained the people through manna from heaven and water from a rock as signs of His providence.

Yet they continued to grumble, doubt, and rebel.

The generation that left Egypt had hardened, stubborn hearts that needed cleansing. God works patiently and waits for His timing before fulfilling promises. As Hebrews 3:8 says “do not harden your hearts as you did in the rebellion.”

We too must learn not to demand our own timing but depend on the Lord’s faithful, if mysterious ways .

Warning Against Disobedience

The 40 years portray the potency of consequences for decisions made. By not conquering Canaan at an appointed time, the timeline expanded exponentially.

We reap what we sow as individuals and communities based on whether we follow or reject God’s commands (Galatians 6:7).

God may relent of intended discipline for repentance and change, as seen in the Book of Jonah. Nonetheless the episode remains a sober historical example against distrust, complaining and mutiny towards what God appoints his people towards a Promised Land .

As numbers 14:11 declares the Lord said “How long will this people treat me with contempt? How long will they refuse to believe in me?” May we answer faithfully in our day.

The Israelites’ circuitous journey to Canaan serves as a sobering reminder that God does not tolerate sin or lack of faith among His people.

While the 40-year delay was certainly difficult for the Israelites, it ultimately accomplished God’s purposes in preparing them to inherit the Promised Land.

As modern readers, we would do well to learn from this Biblical account and embrace a posture of wholehearted trust and obedience towards God.

Amanda Williams is a dedicated Christian writer and blogger who is passionate about sharing Biblical truth and encouraging believers in their faith walks. After working as a youth pastor and Bible teacher for several years, she launched her blog in 2022 to minister to Christians online seeking to grow deeper in their relationship with Jesus Christ. When she's not creating content or connecting with readers, Amanda enjoys studying theology, being out in nature, baking, and spending time with family. Her goal is to provide practical wisdom and hope from a genuine Christian perspective. Amanda currently resides in Colorado with her husband, daughter, and two rescue dogs.

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2. Israel’s Exodus from Egypt and Entry into Canaan

Possible route of the Exodus

Jordan River

Salt Sea (Dead Sea)

Great Sea (Mediterranean Sea)

Philistines

River of Egypt

Wilderness of Zin

Rameses (Tanis)

Wilderness of Shur

Kadesh-barnea

Wilderness of Paran

Arabah (Rift Valley)

Eastern Wilderness

On (Heliopolis)

Pi-hahiroth?

Wilderness of Etham

Sinai Peninsula

Ezion-geber

Noph (Memphis)

Gulf of Suez

Wilderness of Sin

Sinai Wilderness

Wilderness Camps

Gulf of Aqaba

Mt. Sinai? (Horeb)

0 40 80 120

Rameses Israel was thrust out of Egypt ( Ex. 12 ; Num. 33:5 ).

Succoth After the Hebrews left this first campsite, the Lord attended them in a cloud by day and in a pillar of fire by night ( Ex. 13:20–22 ).

Pi-hahiroth Israel passed through the Red Sea ( Ex. 14 ; Num. 33:8 ).

Marah The Lord healed the waters of Marah ( Ex. 15:23–26 ).

Elim Israel camped by 12 springs ( Ex. 15:27 ).

Wilderness of Sin The Lord sent manna and quail to feed Israel ( Ex. 16 ).

Rephidim Israel fought with Amalek ( Ex. 17:8–16 ).

Mount Sinai (Mount Horeb or Jebel Musa) The Lord revealed the Ten Commandments ( Ex. 19–20 ).

Sinai Wilderness Israel constructed the tabernacle ( Ex. 25–30 ).

Wilderness Camps Seventy elders were called to help Moses govern the people ( Num. 11:16–17 ).

Ezion-geber Israel passed through the lands of Esau and Ammon in peace ( Deut. 2 ).

Kadesh-barnea Moses sent spies into the promised land; Israel rebelled and failed to enter the land; Kadesh served as the main camp of Israel for many years ( Num. 13:1–3, 17–33 ; 14 ; 32:8 ; Deut. 2:14 ).

Eastern Wilderness Israel avoided conflict with Edom and Moab ( Num. 20:14–21 ; 22–24 ).

Arnon River Israel destroyed the Amorites who fought against them ( Deut. 2:24–37 ).

Mount Nebo Moses viewed the promised land ( Deut. 34:1–4 ). Moses delivered his last three sermons ( Deut. 1–32 ).

Plains of Moab The Lord told Israel to divide the land and dispossess the inhabitants ( Num. 33:50–56 ).

Jordan River Israel crossed the Jordan River on dry ground. Near Gilgal, stones from the bottom of the Jordan River were placed as a monument of Jordan’s waters being divided ( Josh. 3:1–5:1 ).

Jericho The children of Israel captured and destroyed the city ( Josh. 6 ).

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The Promise of the Promised Land

In the Bible, possession of the Land of Israel is tied to moral behavior.

By Eliezer Schweid

Material & Moral Meaning

The Land of Israel is perceived as the promised land, the acquisition of which involves a moral and religious problem and to the possession of which a moral condition applies. The previous inhabitants of the Land lost their right to it because of their sins, and the Israelite tribes will continue to reside in the Land only if they will be just.

As a consequence of the problem and condition attached to the acquisition and possession of the Land, it acquired a special role and assumed a special character. Even as the basis of the nation’s material existence it symbolizes a religious destiny. It is the holy land, and only in it will the nation achieve a worthiness such that the Lord will dwell in its midst.

The Land of Israel is thus the land that was promised as a national homeland, the basis of the nation’s economic weal and state power, but at the same time it symbolize the Torah’s universal moral and religious meaning. These two faces of the Land were meant to he complementary, but in the course of the nation’s history they were often in contention.

Commandments of the Land

Among the main expressions of the dual character of the relationship to the Land are the commandments that “depend on the land,” that is, that can be observed only in the Land: the laws of the sabbatical and jubilee years , the tithes and offerings to the priests, and the laws of the harvest that guaranteed that shares be left over for the poor. These commandments depend on the Land not only in that they apply to the nation when the nation is in its land, but also because they are concrete applications of the moral and religious condition on which possession of the Land depends.

The idea underlying these commandments is that the nation is not the absolute owner of its land. The Land is God’s, who created it, God makes the Land available to the people so that they may live there justly, without powerful individuals or groups becoming masters of it, lording over all. The land is sanctified by moral possession of it.

In addition to these commandments, there are ritual commandments specific to the Land of Israel and Jerusalem. God may be worshiped by bringing sacrifices only to the Temple , which is the symbol that God dwells among His people. God reigns over His people in His land and is their leader; therefore, when the Temple is destroyed and the nation is not in its land, God cannot be worshiped in full nor can there be Jewish kingship.

A fanatically exclusive attitude was shaped as a result: A legitimate Jewish kingdom is possible only in the Land of Israel and only when the Temple exists it Jerusalem, and only there and then is it possible to live a fully realized Jewish way of life in keeping with the Torah. For that reason it is said of a Jew who lives among the Gentiles that “he is like one who has no God” ( Babylonian Talmud , Ketubot 110b).

Why This Land?

What is there about this land in particular for it to be made the homeland of the chosen people?

The Bible sings the praises of the land’s abundance and its beauty, but there is nothing religious in that. A theological dimension appears in the Book of Deuteronomy , where a point is made about the difference between Egypt, which drinks river water, and the Land of Israel, which drinks rainwater. Rainfall is a symbol of divine providence. Furthermore, according to the biblical stories, in the great riverine countries a nation’s sense of ownership of its land and mastery of its destiny is reinforced, lead­ing to the development of tyrannical regimes and slavery.

In lands that drink rainwater, on the other hand, man constantly senses his dependence on God, and for that reason such a land will sustain a regime of justice free of subjugation. Rainfall is perceived in the Bible as a means for the edifi­cation of the people. This is most pronounced in the early prophets, and above all in the story of Elijah and the prophets of Baal. We learn from that story that the dependence on rain is a form of trial. There is a great temptation to use pagan magic to ensure that rain falls, but that defiles the land and it then vomits up its inhabitants; it was, in fact, the source of the Canaanites’ sin. The people of Israel must learn that only by observing God’s commandments can they dwell in their land and enjoy its bounty.

Later in Prophets  (the section of the Bible that comes between Torah and Ketuvim/Writings) we find a somewhat different variant of this theme. The land is located between the great river powers (Egypt, Babylonia) and between the desert and the sea. It is a middle land. It attracts all nations and is a pawn in the hands of the powers who fight for world dominion.

Those who live in the land are tempted to take part in the struggle between the powers as a way to aggrandize power for themselves. But the only way to live in the Land peacefully and to bring a vision of peace to the world is by refraining from participation in those pagan power struggles and by liv­ing a life of justice and truth in accordance with the Torah. In a word, then, the nature and status of this land embodies the conditions of the covenant made between the nation and God as expressed in the Torah.

Reprinted with permission of The Gale Group from Contemporary Jewish Religious Thought , edited by Arthur A. Cohen and Paul Mendes-Flohr.

Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.

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The Exodus Route: Travel times, distances, rates of travel, days of the week

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Overview of the Exodus and Conquest:

In 1446 BC, the 700 km trip from Goshen (Tell el-Dab’a) to Mt. Sinai took a total of took 47 days. After travelling day and night 500 km from Goshen, Israel made the 19 km crossing of the Red Sea at the Straits of Tiran on day 25 then took 22 days to travel 200 km from the Red Sea Crossing to Mt. Sinai. Travel was easy for the 2-3 million Hebrews because there was a 20 km wide, flat coastal plain that hugged the eastern shore of the Gulf of Suez from Goshen to the Strait of Tiran, which the author calls, “The Exodus Highway”. On day 9 after leaving Goshen, they arrived at Succoth, adjacent to the turquoise mines of Serabit el-Khadim and waited for the Hebrew mining slaves to join the main group. On day 15 they reach the Straits of Tiran and pass the Egyptian Migdol watchtower stationed above the final Red Sea crossing point and on day 16 they reached the dead-end at Etham. God orders them to backtrack to the final Red Sea crossing camp beside the Migdol where God used Israel to bait Pharaoh to attack. On day 17, as Israel leaves Etham, it would take 4 hours for a passenger pigeon (cf. Eccl 10:20) to fly 400 km from the Egyptian watchtower (Migdol) back to Egypt with the message that Israel was trapped and wandering aimlessly. (If a passenger pigeon was not used, Israel travelled day and night arriving on day 7, leaving plenty of time for a message to get back to Egypt by horseback in 7 days and pharaoh to return in 7 days, maintaining a Red Sea crossing on Day 25.) For 8 days Israel camped at the Red Sea crossing point (days 17-24) while Pharaoh's army pursued them with 600 choice horse-drawn chariots (Exodus 14:6-9). On day 18 Pharaoh's army easily traveled the 400 km from Goshen to the Red Sea crossing in 7 days (days 17-24), at a rate of 57 km/day with horse-drawn chariots and arrived on day 24. The Egyptians were stopped on the eastern shore of the Gulf of Suez by an angel, about 36 km short of Israel’s camp. After crossing the Red Sea at the Straits of Tiran via the natural underwater land bridge on day 25, Israel travelled 3 days (day 25-27) on “The Exodus Highway” through the Wilderness of Shur and the land of Midian, then travelled 3 more days (day 28-30) and arrived at the second Red Sea camp, then one more day to reach the wilderness of Sin. The only difficult portion of the trip was the canyons between the Wilderness of Sin through Dophkah to Alush. Amazingly Scripture notes that only during this portion of the journey, they “travelled in stages” (Ex 17:1) because the terrain was narrow and difficult. Exactly 31 days after leaving Goshen they enter the Wilderness of Sin (Nisan 15 - Iyar 15: Ex 16:1). In the Wilderness of Sin Israel camped 8 days (day 31-38) to learn about the Manna/Sabbath day cycle. Leaving the Wilderness of Sin as a single group of 2-3 million, Israel arrived at Dophkah on day 39. Between Dophkah and Alush Israel travelled in small groups by “stages” through the 23 kilometers of mountain canyons to Alush on days 40-41. On days 41-42 Israel arrived in stages at Rephidim and complained about having no water. God told Moses that when he finally arrived at Mt. Horeb, he is to bring water out of the “split rock” as the main water supply for the 11 months stay camped at the foot of Mt. Sinai. On the night of day 42 the Amalekites attack and the next morning Moses assembles an army, and his hands are held up high on a hilltop on day 43. That night Jethro arrives, and watches Moses judge the people all day long on day 44. Day 45 is the second sabbath and Jethro gives Moses his advice about delegating the judging duties to others. Day 46 Jethro returns home to Midian while Moses departs for Mt. Sinai arriving after dark on day 47 which is Sivan 1 (Ex 19:1). In the morning of day 47 Moses strikes and splits the rock at Mt. Horeb for a massive water supply for 3 million Hebrews. On day 48 Moses ascends Mt. Sinai for the first time and God recites the Ten Commandments orally. Moses descends and tells the people to take an oath to obey the laws of YHWH (Ex 19:3-8). On day 50 (Thursday, Sivan 4), God tells Israel to prepare for three days (Friday – Sunday) at the end of which God will descend upon Mt. Sinai. (Ex 19:10-11). On Pentecost Sunday (Sivan 7), day 53 from leaving Egypt, Mt. Sinai explodes (Heb 12:18) when God gives the law to Moses over a period of 40 days. Israel spent 343 days (11 lunar months and 19 days) camped in the Wilderness of Sinai (Num 10:11) while Moses received the law and Israel built the Tabernacle tent. The journey from Mt. Sinai through Ezion Geber (Numbers 33:35-36) to Kadesh Barnea, was 20 stops over a period of about 11 months. Israel spends 38 years camped at Kadesh Barnea located at modern Petra. Aaron died on the 1st day of the 5th month of the 40th year of the wilderness wandering (summer 1407 BC). Shortly after mourning Aaron for 30 days, the people left Mount Hor which was beside Petra (Kadesh) and moved south to the Red Sea (“Yam Suph”- Deut 1:40 – Gulf of Aqaba) passing a second time through Ezion Geber (Deut 2:8). They journeyed east to avoid the Edomites living in the mountains and began moving north. Before they crossed the Wadi Zered, Israel rebelled again with the result that God sends poisonous snakes to kill the people. In obedience to God, Moses sets up a pole with a snake to heal them. Those who had been bitten could look at the snake and be healed as a type of the crucifixion of Christ (Jn 3:14). They crossed the Wadi Zered at the south end of the Salt Sea and Moses spoke the words of the book of Deuteronomy at Iye-abarim. The conquest began and Israel passed directly through Dibon-gad and commenced the defeat of the Transjordan nations. While camped at Shittim (Tel Hammam) Israel mourned Moses for 30 days. In 1406 BC Israel crossed the Jordan on the 10th day of the 1st month of the 41st year (spring, 1406 BC), four days before the 41st Passover, which was exactly 40 years from when they left Goshen. They started counting sabbatical years and Jubilees after crossing the Jordan. (Num 33:38; 20:28; Deut 34:8; Josh 4:19; 5:10). Israel camped at Gilgal then defeated Jericho and Ai. They traveled to Shechem and built Joshua’s Altar. The Ark of the Covenant was positioned in the valley between Mt Gerizim and Mt. Ebal with half the tribes on each of the two mountain sides. The echo-ritual “curses and blessings ceremony” of Deut 27-28 were spoken across the valley to each of the six tribes on each side. From 1406-1400 BC Israel first defeated the northern Amorite Pentapolis, then second, the southern Amorite Pentapolis. They were unable to defeat the five Philistine Pentapolis cities (Ex 13:17-18; Deut 2:23; Josh 11:22; 13:2-3; Jud 1:18-19; 3:1-3) until the time of David. The Philistines had restricted Israel’s possession of the promised land to the central hill country until 1003 BC. After 6 years of conquest war, on the first Sabbatical year of 1399 BC, Israel moved the tabernacle from Gilgal to Shiloh which served as Israel’s first capital city for 305 years until the Philistines burned the city in 1094 BC. 

Introduction:

1.       Many Christians falsely assume there is little information contained in scripture about the 50 locations of the Exodus, much less the timing. Many preachers never give this subject a look stating that we don't even know for certain any more than 4 of the 50 Exodus stops.

2.       Scripture specifically tells us the total number of days it took to travel from Goshen to Sinai: 47

a.        The day they left Goshen: Nisan 15 (Num 33:3)

b.       The day they entered the Wilderness of Sin: Iyar 15 = Day 31 (Ex 16:1)

a.        The day they arrived at the final Sinai camp in the Wilderness of Sinai : Sivan 1 = day 47 (Ex 19:1)

2.       There is a wealth of information in scripture about many of the 50 Exodus locations. We know four locations for certain and using key clues in scripture, we are able to discern several others.

a.        Goshen

b.       Wilderness of Shur near el Bad in Midian, modern Saudi Arabia

c.        Ezion Geber near Elat on the Gulf of Aqaba

d.       Kadesh Barnea at modern Petra

e.       Dibon

f.         Shittim

g.        Mt. Nebo

h.       The location of the Jordan crossing in 1406 BC

3.       Using careful analysis, we have calculated the distances between each of the stops. We have calculated total distances as well as daily average travel rates.

4.       Miracles of red sea: there is a lot of detail in here about the canopy that protected from sun and rain and provided light to travel at night.

a.        Guidance: Exodus 13:21

b.       Shelter canopy from Sunlight and Rain: Isaiah 4:4-6; Psalm 105:39

c.        Protection from pharaoh's armies: Exodus 14:19, 24.

5.       Two verses say that God gave them supernatural help crossing the depths of the Red Sea:

a.        "Like the horse in the wilderness,  they did not stumble ; As the cattle which go down into the valley (red sea), The Spirit of the Lord gave them rest." Isaiah 63:11-13

• "Then He brought them out with silver and gold, And among His tribes  there was not one who stumbled . " Psalm 105:37

6.       Two verses say they travelled day and night with miraculous light for night travel. Standard daily travel rates in ancient times are therefore irrelevant.

a.        "The Lord was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people." Exodus 13:21-22

b.       "“And with a pillar of cloud You led them by day, and with a pillar of fire by night to light for them the way in which they were to go ." (Nehemiah 9:12)

I. Exodus Route Travel Calendar by Steven Rudd: March 2020

A. Bible timing from Ramses to Mt. Sinai is 47 days:

1.               The Bible tells us that it was a 47-day journey from Goshen to Sinai .

a.                    They left Goshen on Passover (15 th day of the first month) and arrived at the Wilderness of Sin on the 15th day of the second month and arrived at the Wilderness of Sinai on the 1st day of the third month. This equals 47 days.

b.                    It took 24 days to travel 500 km to the Red Sea and they spent 8 days camped there waiting for Pharaoh's army to come. It took 22 days to travel 200 km to Sinai after the Red Sea including 8 days camping in the wilderness of Sin and 3 days battling the Amalekites at Rephidim.

2.               Num 33:3 and Exodus 12:51 tells us Israel was driven out of Egypt by Pharaoh the day after Passover night (Nisan 15)

a.                    "In the first month, on the fourteenth day of the month at twilight is the Lord's Passover." Leviticus 23:5.

b.                    "They journeyed from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover the sons of Israel started out boldly in the sight of all the Egyptians," (Numbers 33:3)

c.                     "Then Pharaoh called for Moses and Aaron at night and said, "Rise up, get out from among my people, both you and the sons of Israel; and go, worship the Lord, as you have said." Exodus 12:31.

d.                    "And on that same day (Nisan 15) the Lord brought the sons of Israel out of the land of Egypt by their hosts." Exodus 12:51

3.               Exodus 19:1 tells us they ended the trip when they reached the Wilderness of Sinai on the 1st day of the third month (Sivan 1) "In the third month (Sivan 1) after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai." Exodus 19:1

a.                    Since the Law of Moses was given on Pentecost, this means that they arrived on the first day of the third month, not the 15 th day of the third month.

b.                    “ On that very day (19:1b) points emphatically to the day of the new moon, the first day of the new lunar month, and not the whole first month (as NIV has it). This expression also recalls the time designations on this very day (12:17) and that very day (12:51), expressions almost identical to the one here.” (Believers Church Bible Commentary, Waldemar Janzen, Exodus 19:1, 2000 AD)

c.                     “ On the third new moon the closer definition “on that very day” shows that Hebrew ḥodesh, usually “month,” is here used in its original sense of “new moon.”” (Exodus, Jewish Publication Society, Nahum M. Sarna, Ex 19:1, 1991 AD)

d.                    If they arrived on the 15 th day of the third month, they arrived after Pentecost, missing an important messianic synchronism of where both the Law of Moses and the Law of Christ were revealed on Pentecost Sunday (Isa 2:2-5; Acts 2)

e.                    While the Tiran Red Sea crossing has time to spare in arriving at Sinai well in advance of Pentecost on day 47, the Nuweiba crossing forces them to arrive after Pentecost in a full 61-day journey from Goshen.

4.               Exodus 16:1 tells us that when they entered the Wilderness of Sin on the 15th day of the second month (Iyar 15)

a.                    Nisan 15 to Iyar 15 is exactly 31 days after leaving Goshen with a 30-day month.

b.                    "Then they set out from Elim, and all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month (Iyar 15) after their departure from the land of Egypt." Exodus 16:1

c.                     Since the total trip was 47 days, arriving at the Wilderness of Sin on day 31 means they were only 22 days away from reaching the Mt. Sinai.

5.               Exodus 16:1: In 1446 BC Nisan and Iyar both had 30 days not 29 days .

a.                    A 30-day Hebrew month is confirmed by Josephus in Antiquities 2.316 when he say they had 30 days of food, meaning they ran out on the 31 st day when they entered the Wilderness of Sin.

b.                    “The lunar calendar measured time by lunations; a lunation is the interval of time, expressed in days, between two successive new moons. Each lunar month, beginning when the thin crescent of the new moon first becomes visible at dusk, averages just over 29½ days. The moon actually orbits the earth in about 27⅓ days; because the earth is meanwhile moving around the sun, it takes the moon 2 extra days to come to the same position between the sun and earth and produce a “new moon.”” (Baker Encyclopedia of the Bible, Calendars, p 400)

c.                     It is also possible to have up to 4 consecutive 30 day lunar months:

                                                               i.       Nisan, Iyar and Sivan were 30 day lunar months: “the lunar year is divided into twelve months: 1–3, 7–9 have 30 days; 4–6, 10–12 have 29” (AYBD, Calendars, vol 1, p 818)

                                                             ii.       “Now, I want to  assume  that every month thereafter is 30 days long. (That is what we are looking for – can there be 5, consecutive, 30-day months?) So looking at the data, we see everything is fine – as annotated by “OK” in the far-right column till we see that the 5th consecutive 30-day month has added up to 150 days, yet the “real” moon has added up only to 148.753 days (that is, the real months can be no more than 149 days when rounded to whole days for calendar purposes), so our calendar is 1 day ahead if we insist on a 30-day month that last lunation (the red one – 30 days). But what we see is that that last calendar month must instead be 29 days so our calendar total is 149 to match the “real” moon of 148.753 days (rounded to 149) in 5 months. This illustrates that it is possible only to have 4 consecutive 30-day months and the calendar still works. … The conclusion: That no, five, consecutive lunations can exceed 148.88 days. So if  the month you stared with  was itself a 30-day month, then the 5th lunation including that starting 30-day month, will end up no greater than 148.88 days long, thus, you’d find that only 3 months after the 30-day month in which you began, you’d be forced to follow it with a 29 day, 5th month, to keep the calendar in-sync with the real moon .” (On the possibility of 5 consecutive 30-day months, William J.  Welker, 2015 AD)

6.               The Red Sea crossing was on day 25 from Goshen: (Iyar 9)

a.                    The author noticed an important fact that the Bible begins counting days after crossing the Red Sea but not before. For the first time in the route itinerary, Moses indicates Israel travelled 3 days to Marah in the Wilderness of Shur. There are only two stops to reach the hard calendar marker of day 31 at the Wilderness of Sin.

b.                    Israel travelled three days in the Wilderness of Shur (days 26-28) and arrived at Marah. They travelled one day and arrived at Elim on day 29. They travelled another day and arrived at 2 nd Red Sea camp on day 30. Finally, on day six after crossing the Red Sea, the entire 3 million Hebrews arrived at the Wilderness of Sin on day 31 which was Iyar 15 (Ex 16:1). Scripture tells us they travelled “3 days” from the Red Sea to Marah and that Moses arrived on day 31.

c.                     This is a total of six travel days after crossing the Red Sea to reach the Wilderness of Sin on day 31 from Goshen.

d.                    Counting six travel days back from day 31 (Iyar 15) we can be certain the Red Sea crossing was on day 25 (Iyar 9).

e.                    A Red Sea crossing at the Straits of Tiran on day 25 is a perfect fit for the timing and topography. No other candidate Red Sea crossing location is a perfect fit for a day 25 Red Sea crossing.

B. Ancient literary Sources confirm a 47-day journey from Goshen to Sinai:

1.         The 47-day exodus itinerary alone refutes the Nuweiba exodus route of Glen Fritz because even he admits his 555-mile (888 km) route cannot be travelled in less than 53 days. Fritz calculates Israel arrived at Mt. Sinai on day 64-65 and he added 12 “arbitrary” filler days to delay the arrival from day 53 to day 65.

2.         The 47-day journey predated Christianity by 200 years and is not a “late Rabbinic tradition” as Fritz and other commentators commonly suggest:

a.          “The biblical timing of Pentecost 50 days after Passover is not being disputed here. What is disputable is the late rabbinic tradition that Pentecost also commemorated "the giving of the law” . … It must be recalled that the 2nd century AD development of Rabbinic Judaism occurred after the AD 70 destruction of the Jewish temple in Jerusalem, which caused the rabbis to face the reality of a Judaism without sacrificial worship. This situation catalyzed an emphasis on the oral traditions of the Torah, which were recorded in the Mishnah ca. AD 200 , and subsequently expanded in the Gemara." (Exodus Mysteries, Glen Fritz, p450, 2019 AD)

b.         For Fritz to call oral traditions that were recorded in the Mishna in AD 200 a “late tradition” is puzzling since the Mishna represents one of the earliest written Jewish traditions extant today. Although the Babylonian Talmud could be considered a later tradition must of its content merely echoes the Mishna (AD 200) and the Tosefta (AD 250) and other traditions that predate Christianity by hundreds of years.

c.          It is well documented that the oral traditions in the Mishna predate Christianity by hundreds of years.

d.         The correct scholarly approach would be to say the earliest known written Jewish sources all unanimously confirm the 47-day journey where the Law was given on Pentecost and none of them provide any evidence for a 61-day journey.

e.         The correct scholarly approach would be to say that the 61-day exodus itinerary is without any confirmation from the earliest literary sources or traditions.

f.           The correct scholarly approach would be to say that the 61-day exodus itinerary is in fact a very late tradition.

3.         170 BC: book of Jubilees : Ex 24:12-18, Moses’ 6 th ascension

a.          “In the first year of the Exodus of the children of Israel from Egypt, in the third month on the sixteenth day of that month (Sivan 16) , the LORD spoke to Moses, saying, “Come up to me on the mountain, and I shall give you two stone tablets of the Law and the commandment, which I have written, so that you may teach them. ( Ex 24:12-18 )” (Book of Jubilees 1:1, 170 BC)

b.         The book of Jubilees confirms arrival before Pentecost: Day 60 was Moses 6 th Ascension: Ex 24:12-18

c.          The Book of Jubilees is referring to the 6 th ascension of Moses when he physically got the stone tablets. Moses orally heard the Ten Commandments on his third ascension but did not get the two tablets of stone until his 6 th ascension.

d.         Some misread the Book of Jubilees to say that Israel arrived on day 60 (14 th day of 3 rd month, Sivan 14) and then three days later, on day 62 (16 th day of 3 rd month, Sivan 16) God ascended Mt. Sinai with trumpet blasts, fire and thunder and gave the Law to Moses.

e.         The Jubilees specifies that the two tablets of stone were given on Moses’ 6 th Ascension up Mt. Sinai not his 1 st ascension: Ex 24:12-18

                                                               i.       Sivan 1: Israel arrives at Sinai. (Ex 19:1)

                                                             ii.       Sivan 2: On Moses’ 1 st ascension he returned to the camp with an oath for people: Ex 19:3-8.

                                                           iii.       Sivan 4: On Moses’ 2 nd ascension God said to get ready for the third day: Ex 19:8-14.

                                                           iv.       Sivan 7: On Pentecost Moses’ made his 3 rd  ascension and the mountain exploded with trumpet blasts, fire and thunder and gave orally the Law to Moses: Ex 19:18-25, 20:1-26 .

                                                             v.       Sivan 14: It was Moses’ 6 th (sixth) ascension that God gave the two tablets of stone of the Ten Commandments during Moses’ 40 days at the summit: Law to Moses: Ex 24:12-18

f.         The book of Jubilees proves a 47-day journey not 60 days because it says that Moses got the tablets of stone on Sivan 16 which would be day 63. Although we time the events of Ex 24:12-18 to Sunday Sivan 14, it doesn’t make any difference. We could easily shift the 6 th ascension to Sivan 16 (day 62) and it would make no difference because in either case, it would be impossible for Israel to arrive on day 60, have Moses ascend the mountain 5 times in two days before Moses Got the two tables of stone on the 6 th ascension as per  Ex 24:12-18.

4.         AD 70: Josephus : Three months: 90 days or three inclusive months

a.          “And going gradually on, he came to Mount Sinai, in three months’ time after they were removed out of Egypt” (Josephus Antiquities 3.62)

b.         Jewish inclusive counting is well documented in the three days (Friday to Sunday) in both the triumphal entry and the crucifixion and resurrection of Christ (Luke 13:32). Several other examples of three day periods being less than 72 hours are Queen Esther (Esther 4:16 + 5:1), faithless Jews: (Matthew 27:63-64), starving servant: (1 Samuel 30:12-13). Most notably is the fact that 72 literal hours (three days and three nights) was called four days by Cornelius (Acts 10:3+9+23+24+30).

c.          In non-inclusive counting, three months means 90 days, which contradicts both those who say the journey took 60 days. Using this reasoning, if Josephus wanted to say 60 days, he would have said two months. So either Josephus was wrong or he was using inclusive counting.

d.         Josephus used standard inclusive counting because the exodus spanned parts of three months but literally 47 days, the same way Jesus was in the tomb parts of three days but literally 38 hours.

e.         The three months of Josephus are counted as 47 days: Nisan 15-30 (15 days); Iyar 1-30 (30 days); Sivan 1 (1 days).

f.           Josephus therefore actually confirms the earliest written Jewish traditions.

g.          Anybody who objects that Josephus confirms the 47-day exodus itinerary are forced to say Josephus actually recorded a 90-day journey, which contradicts their own 60-day exodus itinerary.

h.         The only two options in interpreting Josephus’ “three months” are to reject the 90 days as an error he made or confirmation of the 47-day itinerary.

i.            Josephus’ statement therefore agrees with all the other earliest literary sources that all confirm a 47-day exodus journey.

5.         AD 160: Seder Olam Rabbah : Ten commandments given day 47 on Pentecost: Sivan 6

a.          “For the next five days   Moses ascended the mountain, descended, told the people the words of the Omnipresent, and returned their answer to the Omnipresent. In the Third month, on the Sixth of the month , the Ten Commandments were given to them on a Sabbath day.” ( Seder Olam Rabbah 5:31 , Rabbi Yose ben Halafta, 160 AD)

b.         In a stunning confirmation of our exodus calendar, Sivan 6 falls on a Sabbath in both our chronology and Sedar Olam Rabbah’s chronology confirming a 47-day journey.

c.          Seder Olam dates Pentecost to Sabbath Sivan 6 (day 52) and we date Pentecost to Sunday Sivan 7 (day 53). This proves they arrived in Sivan 1 not Sivan 15.

d.         Rabbi Yose ben Halafta follows the first century tradition that Pentecost fell on different days as opposed the the Sadducees Moses and the New Testament that teaches Pentecost always fell on a Sunday. Seder Olam therefore is in error by saying Pentecost occurred on a Sabbath rather than a Sunday. This is just another in series of revisions where Jews in AD 160 at Zippori changed Masoretic Text and key chronological events in the Old Testament to disconnect Jesus Christ as the Messiah. In truth, Pentecost always fell on a Sunday and although they could not break the well-known synchronism between the Law of Moses and Christian Pentecost in Acts 2, they wanted to disconnect the day of the week for both event falling on the day Jesus rose from the dead.

6.         AD 400: Augustine : Calculates a 47-day journey and the synchronism of both laws given on Pentecost:

a.          In a stunning confirmation of our exodus Chronology, Augustine specifically states that the journey between Goshen and Sinai was 47 days.

b.         Augustine emphasized the direct messianic connection between both the Law of Moses and the Law Christ were given on Pentecost. This proves the journey was 47 days.

c.          “The Pentecost too we observe, that is, the fiftieth day from the passion and resurrection of the Lord, for on that day he sent to us the Holy Paraclete whom he had promised. This was prefigured in the Jewish Passover, for on the fiftieth day after the slaying of the lamb, Moses on the mount received the law written with the finger of God .” (Augustine, Against Faustus the Manichaean 32.12, 400 AD)

d.         “But, the fifty-day period is also praised in Scripture, not only in the Gospel, because the Holy Spirit came on the fiftieth day, but even in the Old Testament. Therein, fifty days are numbered from the celebration of the pasch by the killing of a lamb, to the day on which the law was given on Mount Sinai to the servant of God, Moses .’ This law was ‘written with the finger of God,’ and this finger of God the New Testament explicitly identifies with the Holy Spirit. For, when one Evangelist has: ‘By the finger of God, I cast out devils,’ another says this same thing thus: ‘By the spirit of God, I cast out devils.’ Who would not have this joy in the divine mysteries, when the redemptive doctrine shines with so clear a light, rather than all the powers of this world though they be infused with unwonted peace and happiness? Do not the Seraphim cry to each other, singing the praises of the Most High: ‘Holy, holy, holy, the Lord God of hosts’? Thus the two Testaments agree faithfully in proclaiming the sacred truth. A lamb is slain, the pasch is celebrated, and after fifty days the law, written with the finger of God , is given in fear: Christ is slain, who was led ‘as a sheep to the slaughter,’ as the Prophet Isaias testifies, the true pasch is celebrated, and after fifty days the Holy Spirit, who is the finger of God, is given in love.” (Augustine to Januarius , Book 2, Letter 55, 400 AD)

e.         “ The law was given on the day of Pentecost, and the Holy Spirit came on the day of Pentecost . But I said I was going to prove that the Jews received the law on the fiftieth day from the Passover, or Pasch, which we both celebrate. You have it that they were commanded to kill the lamb on the fourteenth day of the first month, and to celebrate the Passover. Of that month there are seventeen days left, if you include the fourteenth day itself, on which the Passover begins. We come now to the desert, where the law was given, and this is what scripture says: But in the third month from when the people was brought out of Egypt (Ex 19:1) the Lord spoke to Moses that those who were going to receive the law should purify themselves in readiness for the third day, on which the law was to be given. So at the beginning of the third month a purification is commanded in readiness for the third day. And Passover begins ... —Pay close attention, please, or the numbers may set your heads spinning, and bring a fog down upon your understanding. I am opening the thing up as best I can, with the Lord's approval. If you help me with your attention, you will soon grasp what is being said; but if that's lacking, whatever I say will remain obscure, even if it is said ever so plainly ... — So the Passover is announced for the fourteenth day of the month; and a purification is ordered, so that the law may be given on the mountain, written by the finger of God; and the finger of God is the Holy Spirit. Remember, we proved this from the gospel. So a purification is proclaimed, in readiness for the third day of the third month. So from the first month deduct thirteen, and seventeen are left, as you begin from the fourteenth. Add the whole second month; it makes forty-seven days; from that day of purification to the third day, it makes fifty days . Nothing could be plainer, nothing more obvious, than that the Jews received the law on the day of Pentecost.” (Augustine Sermon 272B, On the Day of Pentecost, 417 AD)

7.         AD 500: Babylonian Talmud : Moses received the Torah on Pentecost proves a 47-day journey :

a.          “Said R. Eleazar, “All concur with respect to Pentecost that we do require ‘for you’ as well. How come? It is the day on which the Torah was given.” (Babylonian Talmud, Pesahim 68A , 500 AD)

8.         AD 810: George Syncellus: Arrived on new moon of third month = Sivan 1, Day 47

a.          “And on the third new moon of the Exodus of the sons of Israel from the land of Egypt, on this very day they came into the wilderness of Sinai.” (Chronography of George Synkellos 151, William Adler, Paul Tuffin, p189, 2002 AD)

9.         AD 1735: Midrash, Tanḥuma : Moses received the Torah on Pentecost proves a 47-day journey:

a.          “And in the same manner, the holiday of Pentecost (Shavuot) for the giving of the Torah” ( Midrash, Tanḥuma C , Derech Hashem, Part Four, On Divine Service and the Calendar, Manuscript C, 1735 AD)

C. Calendar of events from Goshen to Sinai: Days 1-47

D. Calendar of events at Sinai from arrival to departure: Days 47 – 382

Detailed outline on the Eight Ascensions of Moses up Mt. Sinai: click here

E. The Eight Ascensions of Moses up Mt. Sinai:

• 1 st Ascension: Tuesday Sivan 2, Day 48 from Goshen: Ex 1 9:3-8
• Moses Ascends Mt. Sinai and returns with oath for people to obey the Law soon to be revealed.
• Moses returns to the camp and asks the people if they will keep the law soon to be revealed. The people reply yes.
• 2 nd Ascension: Friday Sivan 4, Day 50: Ex 19:7-14
• Moses ascends Mt. Sinai to give God the people's "yes" answer. God says to be ready on the third day (Sunday Sivan 7, day 53 from Goshen) when he will descend on the Mountain in fire: Ex 19:7-14. The people are told to walk to the base of the mountain from their camp and be ready for God's coming. God tells Moses to set up boundaries around the mountain so the people cannot break through, climb the mountain and die.
• The third day = Friday to Sunday: There is a direct triple correspondence between the Sinai, the Triumphal entry and the crucifixion since all were periods of three days between Friday and Sunday: Luke 13:32.
• As the Israelites waited as instructed the third day, for God to descend on Mt. Sinai, they suddenly looked due north 100 km and saw God in the wilderness of Paran. God " dawns from Seir " like a sunrise in its glory, until He is hovering directly over Mt. Sinai. The Israelites watched in wonder and were amazed at the beauty and splendor of God as He came closer and closer to them where they stood. One of the most interesting facts about the Wilderness of Paran, is its connection with God's appearing at Mt. Sinai. When Israel was encamped at the foot of Mt. Sinai (Mt. Al-Lawz), God thundered, in a volcanic level display that terrified the Israelites. But three verses explicitly tell us that God dawned from the north like a sunrise, or like Elijah's small cloud the size of a man's fist in the distance that became a storm (1 Kings 18:44). God dawned from Mt. Seir until he came to Mt. Sinai and made the mountain turn to fire before Israel. They were terrified. The four key verses that describe "dawning from the north" are: Deut 33:2; Isa 63:1-2; Judg 5:4; Hab 3:3-7. 40 years later, when Israel was at Mt. Seir, God gave the "go ahead" to finally start their way to the promised land by the command, "Now turn North". In fact Mount Seir is absolute due south of Jerusalem and absolute due north of Mt. Sinai in modern Saudi Arabia. There are several passages that repeat this pattern of God coming "from the North". Most notably is Ezekiel's vision where God came from a distant storm in the North finally to overshadow him. (Ezekiel 1:4) Job describes God as coming from the North in golden splendor. (Job 37:22-23) Lucifer, the king of Babylon describes God's throne as being in the far north. (Isaiah 14:13-14) Psalm 48:1-2 describes Jerusalem as being located in the "far north". Further detailed study .
• 3 rd Ascension: Pentecost Sunday, Sivan 7, Day 53: Ex 20:18-25; 20:1-26

a.        God descends on Mt. Sinai in fire and He calls Moses to climb the mountain. Ex 19:20

b.       Moses hears the Ten Commandments and other laws including building altars.

c.        God tells Moses to go back down and warn the people again to stay away from the mountain so they will not die, then come up again ( 4th ) with Aaron. Ex 19:21

• 4 th Ascension: Ex 19:24, Sivan 9, Day 55

a.        Moses ascends with Aaron only where Ten Commandments and other laws are repeated for Aaron who hears the Ten Commandments and various other laws found in Exodus chapters 20-23

b.       Moses and Aaron. God tells Moses to descend and return with Aaron, Nadab and Abihu, and 70 elders of Israel. Moses goes back down and tells the people what God has said. Deut 24:1-3

c.        Moses descends and writes down the words in the Book of the Law, which will eventually be placed on the side of the ark. Ex 24:1-4

d.       Moses builds an alter with 12 pillars at the foot of the mountain for the twelve tribes. He then sprinkles the alter with blood. Ex 24:4-6

e.       Moses read the book of the law to the people and after they agreed, he sprinkled the people with blood of the covenant. Ex 24:7-8

• 5 th Ascension: Ex 24:1; 9-11 Sivan 11, day 57
• Moses now returns to the mountain with Aaron, Nadab and Abihu, and 70 elders of Israel. After seeing God and eating the group descend to the foot of the mountain. Ex 24:9-11
• 6th Ascension: Sunday Sivan 14, day 60-99: Ex 24:12-18
• Moses begins 40 days on the Mountain and receives two tables of stone:
• Day 60-99 inclusive counting equals 40 days ending on day 99 after leaving Egypt
• God calls Moses up with Joshua to the mountain to receive the two tablets of stone with the ten commandments written by the finger of God. Ex 24:12
• Moses spends 40 days on the mountain ( 6th ) where God reveals the plan for the tabernacle. Exodus chapters 25-31
• After 40 days, Aaron makes the golden calf as Moses was on the mountain for 40 days. In one of the most fascinating interaction between a man and God in the Bible , God tells Moses He will kill all the Hebrews who sinned and make Moses into a great nation. Moses pleads for the people. Then God changes his mind and says he won't kill them. Moses physically throws 10 commandments at the people who had made the golden calf, rebukes Aaron. Moses grinds up the golden calf and makes them drink the gold dust. Then Moses commanded the Levites to kill about 3000 of the idol worshippers. Ex 32:7-29
• 7th Ascension: Day 100 from leaving Goshen: Ex 32:30-33:23
• The next day, Moses climbed Mt. Sinai ( 7th ). God tells Moses is to take them into the promised land with God's angel as protection, but God himself will not go with them. Moses goes down the mountain. God strikes down a number of the Hebrews who sinned. Ex 32:30-35
• When the people hear that God's angel will lead them but God himself will not go with them, the people get sad and they remove all their jewelry. Ex 33:2-6
• Moses continues to plead with God for the people and says, "I pray You, show me Your glory!" God says He will show Moses his Glory on the Mountain. Ex 33:18-23
• 8th Ascension: Days 102 - 141 days from Goshen (40 days inclusive): Ex 34:1-9; 2 Cor 3.
• God tells Moses to cut out two replacement tablets and God calls Moses back up to Mt. Sinai ( 8th ), where God passes by while Moses was in the cleft of the rock.
• Again Moses asks God to join them on the journey to the promised land. God changes his mind finally and tells Moses he will lead them to the promised land.
• Moses spends forty more days on the mountain, then returns.
• God said he would perform new miracles and Moses face is shining in view of the people so he puts a veil over his face. Ex 34:1-9; 2 Cor 3.

F. Calendar of events between Sinai and Kadesh Barnea: about 11 months

1.        Israel departed Sinai on Day 382 after leaving Goshen

a.        "Now in the second year, in the second month, on the twentieth of the month, the cloud was lifted from over the tabernacle of the testimony;" Numbers 10:11

b.       Israel departs from Sinai for promised land after spending 11 months, 5 days at Sinai.

c.        Since they left on the 14th day of the first month, this means they had been traveling one year, one month and one week, since leaving Egypt.

d.       Using the syntax of “year:month:week” for the amount of time they spent at Sinai we get: 1:1:1 = 1 month:1 week:1 day.

2.        They navigated about 20 stops over a period of between 10.5 and 11 months between Sinai and Kadesh Barnea

a.        "Then the sons of Israel, the whole congregation, came to the wilderness of Zin in the first month; and the people stayed at Kadesh." Numbers 20:1

b.       They arrived at Kadesh Barnea in the first of the month of the third year or exactly 24 months after leaving Egypt.

c.        They celebrated their second Passover at Sinai, then leave almost immediately afterwards for Kadesh. They arrived at Kadesh and immediately celebrated their third Passover.

3.        They spend 38 continuous years at Kadesh Barnea (they do not leave and come back), then depart for the Jordan in the 40th year.

a.          Many commentators mistakenly believe Num 20:1 was the 40th year , but they are wrong.

b.         The verse tells us they arrived at Kadesh in the first month, but does not tell us the year!

c.          It does not say, "the first month in the 40th year".

d.         Since Israel left Sinai in the second month of the second year after leaving Egypt (14 months), this means they arrived at Kadesh in the first month of the third year after leaving Egypt or 24 months.

e.         More details: Israel spent 38 continuous years at Kadesh Barnea

G. Calendar of events between Kadesh Barnea and the Jordan River: about 9 months

1.       Israel Crossed the Jordan exactly 40 years after leaving Goshen to the day:

a.        Aaron died on the 1st day of the 5th month of the 40th year of the wilderness wandering (summer 1407 BC).

b.       Shortly after mourning Aaron for 30 days, the people left Mount Hor, defeated the Transjordan nations, and then mourned for Moses 30 days.

2.       They crossed the Jordan on the 10th day of the 1st month of the 41st year (spring, 1406 BC), four days before the 41st Passover, which was exactly 40 years to the day they left Goshen.

3.       They started counting sabbatical years and Jubilee after crossing the Jordan. (Num 33:38; 20:28; Deut 34:8; Josh 4:19; 5:10)

III. Understanding Jewish dating and times:

A. Jewish days started at sundown not midnight:

• The entire world today uses the Roman method of reckoning days from Midnight to Midnight.
• Jewish days began at sundown. This means that if it is 5 pm on a Friday night and you are just getting off work, two hours later (Roman time 7 PM) would actually be Saturday.
• This is helpful to know because in the Wilderness of Sin they arrived on a Saturday, and after sunset, that evening while they were in the camp, God revealed the Sabbath for the first time using manna as an instructor. So from Roman time, God revealed the Sabbath on Saturday evening 8 PM, but to the Jews, it was a the 1st day of the week (Sunday).
• We are very glad because the Jewish method of time keeping would be awkward to implement today.

B. Jewish inclusive reckoning method of counting days:

• Biblical Jews counted days differently from how we count today. Jews used the inclusive counting system .
• Jesus was crucified on a Friday and rose from the dead on the first day (Sunday) Three days and three nights: Friday crucifixion - Sunday resurrection. For us this would only be two days, but for Jews it was three days.
• On the Friday before "Palm Sunday", exactly one week before Jesus died, Jesus said: Luke 13:32 "Behold, I cast out demons and perform cures today [Fri] and tomorrow [Sat] , and the third day [Sun] I reach My goal."
• Even during the Exodus there is an excellent example of Jewish inclusive time keeping. The Bible says: "The Lord also said to Moses, "Go to the people and consecrate them today and tomorrow , and let them wash their garments; and let them be ready for the third day , for on the third day the Lord will come down on Mount Sinai in the sight of all the people." Exodus 19:10-11
• Notice that even Jesus counted three days as a duration from Friday to Sunday. He started counting today as day one.
• We don't count this way. Today is day 0. For the Jews today is day 1.
• We need to keep this in mind when calculating days the way the Jews did.
• For example, when it says they went three days into the wilderness of Shur after crossing the Red Sea, this would be a Monday to Wednesday duration for the Jews.
• They counted a day even if there was only one hour left in that day.
• For a full discussion about Jewish time keeping see this .

IV. Calculating Exodus dates and times:

A. Calculating the days of the week at the Wilderness of Sin: Day 31 from Goshen

• The primary way we have used to calculate the days of the week for the Exodus journey is based solely on their visit to the Wilderness of Sin. It is there God first revealed the Sabbath.
• We believe with some level of confidence, that we have enough information to actually calculate the days of the week for the journey between the Red Sea and Mt. Sinai.
• In Ex 16:1 God revealed the Sabbath for the very first time in world history. Contrary to the unbiblical ravings of Seventh-day Adventists, Adam and Abraham never kept the weekly seventh day Sabbath (Saturday). In fact the word Sabbath is never even used once in the book of Genesis. The Sabbath was a Jewish holy day that was abolished by God when he nailed the first covenant to the cross. Col 2:14-17 clearly teaches that the Law of Moses, including the 10 commandments , were nailed to the cross. The New Testament passage specifically states that Christians are free to eat "unclean foods" (pork) and that all the system of Jewish holy days, yearly (Passover), monthly (new moon) and weekly (7th day Sabbath) are all nailed to the cross . Christians do not keep the Jewish Sabbath, but worship on the first day of the week: Sunday. Christians assembled every 1st day (Sunday) for the Lord's Supper: Acts 20:7 and are commanded to give every Sunday: 1 Cor 16:2.
• In Ex 16, It was the 7 th day of the week when Moses revealed the sabbath cycle. We know this because the day after was the first day of work, namely Sunday or the 1 st day of the week. In other words, when God said to Moses on the 7 th day these words: "Behold, I will rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may test them, whether or not they will walk in My instruction. On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily." Exodus 16:4-5. These words would have been spoken on the Sabbath they arrived and grumbled about having no food. The very next day had to be a Sunday, or the 1st day of the week.
• What is clear, is that God used Manna to teach them, for the first time, about the weekly Sabbath day. In order to do this, it would mean that they are camped in the Wilderness of Sin for the full week (Sunday - Saturday).
• Since manna fell in the early morning and melted by mid-day, this also proves that God instructed Moses the words of Exodus 16:4-5 on the day before the first morning Manna fell: Saturday.
• From this, we can quite safely determine that they arrived in the Wilderness of Sin on a Saturday and grumbled about being hungry. God gave them Manna for 6 days, then on the Sabbath they rested for the first time in world history. Then they departed early Monday morning to continue the journey in stages, since the terrain ahead was difficult and narrow.
• The Holy Spirit has told us in Exodus 16:1, that they arrived in the Wilderness of Sin on day 31 after leaving Goshen which was the 15 th day of the second month and left the wilderness of Sin on day 39. This leaves 8 days to travel from the Wilderness of Sin till they arrived on day 47 at Mt. Sinai. We know this because we are told they arrived in Sinai on the 1st day of the third month or day 47 after leaving Goshen. They might have even traveled at night. The Bible says that they travel by night by the pillar of fire.
• Now that we have determined the day they arrived and left the Wilderness of Sin, we can use this as a benchmark to determine the days of the week before and afterwards.

B. Calculating the day of the week they crossed the Red Sea: Sunday day 25

• In a most natural calculation backwards from the wilderness of Sin, we discover something incredible, that they crossed the Red Sea on Sunday, Iyar 9. This is a shadow of the fulfillment of the day of First Fruits (Lev 23:10-12) which always fell on a Sunday. Israel was "saved" by coming through the Red Sea. This would fit the New Testament antitype of water baptism very well. Paul tells us in 1 Cor 10:1-4 that passing through the Red Sea with the wall of water on either side and the cloud over head was an antitype of our full immersion into Christ for the remission of our sins. Israel was "baptized into Moses" and Christians are Baptized into Christ. The Hebrews were saved from the slavery of Egyptian bondage, Christians are saved from the slavery to sin. Any Hebrew who refused to cross the Red Sea and be Baptized into Moses would be killed the Egyptian army. Likewise anybody today who is not water baptized will be lost in hell because their sins are not forgiven. See these verses: Mk 16:16; Acts 2:28; 22:16; Rom 6:2-4; 1 Pet 3:21 and take this on line interactive study on water baptism .
• Rom 6:3-4 tells us that our baptism is a symbol of the death burial and resurrection of Christ and that we are raised from the dead to new life when we rise from the waters of Baptism. Since Christ was raised from the dead on a Sunday and since water baptism is a symbol of this resurrection and since the crossing of the Red Sea was an antitype of water baptism, it is most natural to expect that God would orchestrate, through his power and providence, that Israel would be baptized into Moses on a Sunday.
• Israel crossed the Red Sea on a Sunday, Iyar 9, on day 25 after leaving Goshen.

C. Calculating the day of the week of Passover: Wednesday

• Since the Bible tells us the fact that the entire trip was 47 days from Goshen to Sinai, we can now calculate the day of the week that Passover fell upon when they left Goshen.
• This is done by knowing they arrived on a Saturday at the Wilderness of Sin, which the Bible tells us is day 31 after leaving Goshen (Ex 16:1)
• Passover (Nisan 14) was 32 days before they arrived at the Wilderness of Sin.
• Counting back the days of the week makes Nisan 14 a Wednesday.
• They killed the lamb on Wednesday during the day, ate it after sunset on Nisan 15 (Wed night) and departed the following day (Thursday) during daylight hours.

D. Calculating the day of the week of Pentecost: Sunday day 53

• Pentecost means "the 50th day" after Passover. But the counting did not always start immediately after Passover as we will see.
• Recent Jewish tradition states that the Law was given on Pentecost, which is 50 days after the first Sabbath following Passover. Although we cannot trace this Jewish tradition very far back in history, it is very likely correct. On the other hand even the Jews of Jesus' time were notorious at adding to or changing God's Law.
• Pentecost always fell on a Sunday . Pentecost was calculated by counting 50 days, where day #1 is the first Sabbath after Passover. Since Passover could fall on any day of the week, sometimes there was up to a 6 day wait until the first Sabbath came by and you started counting the 50 days. When that Sabbath came, it was day one, then you would count seven additional Sabbath days for a total of 49 days. They next day after the seventh Sabbath was Pentecost.
• This means that if Passover fell on a Sunday, for example, they would not start counting the fifty days until the next Sabbath 6 days later.
• The actual number of days between Passover and Pentecost could vary from exactly 50 days if Passover fell on a Friday to as many as 56 days if Passover fell on a Sunday.
• On day 47 from Goshen, they arrived in the Wilderness of Sinai on a Monday.
• Pentecost fell on the Sunday after the next Sabbath day. This was day 53 after leaving Goshen.
• On Pentecost, Moses ascended ascends Mt. Sinai and returns with law (Ex 19:3-6). Jewish tradition fits very nicely into this time scale.

E. God "Dawned from Seir on Mt. Sinai" on Pentecost Sunday 1446 BC

1.        Day 47 (Sivan 1) On Monday Israel arrives at Sinai and Moses gave them water out of the Rock at Mt. Sinai that was promised several days earlier at Rephidim (Meribah) .

1.       Day 48: (Sivan 2) 1 st ascension of Moses: Ex 19:3-8. Moses ascends Mt. Sinai and returns with oath for people to obey the Law soon to be revealed (Ex 19:3-6)

2.        On Friday Sivan 4, (day 50) Moses ascends Mt. Sinai 2 nd time. God says be ready on the third day which was Pentecost Sunday (Ex 19:8-14). Moses told them that God would descend on Mt. Sinai three days later and to prepare themselves during these three days. Friday was the only day they had to wash their clothes because the next day was the Sabbath. This may be where the first century tradition that “preparation day” was their word for “Friday” because on Friday they prepared for God on Pentecost.

a.          The Bible says: "The Lord also said to Moses, "Go to the people and consecrate them today and tomorrow , and let them wash their garments; and let them be ready for the third day , for on the third day the Lord will come down on Mount Sinai in the sight of all the people." Exodus 19:10-11

b.         This means the duration would be a Friday - Sunday. This method of counting is typical of the inclusive counting system of the Jews. This further illustrates how Jesus was in the tomb three days, yet it was a duration of Friday 3 PM to Sunday 6 AM.

c.          This matches the three day sequence of the Triumphal entry: "And He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today [Friday] and tomorrow [Saturday], and the third day [Sunday] I reach My goal.’" (Luke 13:32)

d.         This matches the three day sequence of Friday crucifixion being raised the third day on Sunday.

3.        Counting the day after the 7 th sabbath makes Pentecost day 53 after leaving Goshen on Thursday Nisan 15.

4.        God dawned from Seir and descend upon Mt. Sinai on Pentecost Sunday (day 53, Sivan 7) as described in Hebrews 12.

IV. Calculating distances between stops: Red Sea to Sinai

V. Calculating rates of travel from Goshen to Sinai: 700 km in 47 days

A. Examples of historic rates of travel:

1.        Israel miraculously travelled day AND NIGHT and therefore walked far greater daily distances than under normal human conditions. This means that traditional rates of travel are no applicable to the Exodus itinerary: Exodus 13:21; Num 9:21; 14:14; Deut 1:33; Neh 9:12; Ps 78:14

a.        "The Lord was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light,  that they might travel by day and by night ." (Exodus 13:21)

b.       "If sometimes the cloud remained from evening until morning, when the cloud was lifted in the morning, they would move out; or  in the daytime and at night, whenever the cloud was lifted, they would set out ." (Numbers 9:21)

c.        “You  go before them  in a pillar of cloud by day and  in a pillar of fire by night ” Num 14:14.

d.       "who goes before you on your way,  to seek out a place for you to encamp, in fire by night and cloud by day, to show you the way in which you should go ." (Deuteronomy 1:33)

e.       “To light for them the way  in which they were to go ” Neh 9:12.

f.         “He  led them  with the cloud by day and  all the night with a light of fire ” Ps 78:14.

2.        Scripture gives us a daily travel rate of 22 km per day:

a.        "It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh-barnea." (Deut 1:2)

b.       A direct route from Mt. Maqla/Lawz to Kadesh Barnea at Petra via Ezion Geber is 250 km which calculates a daily travel rate of 22 km per day. This is likely the time caravans would take to make the journey on camels. Camels and humans walk at the same rate of 5 km per hour. This allows for only 5 hours of travel a day. The Hebrews likely travelled most of the day and even during the night.

3.        800 km in 21 days from Riblah to Babylon = 53 km per day

a.        "For twenty-one years Nabopolassar had been king of Babylon, when on 8 Abu [15 August 605 BC] he went to his destiny; in the month of Ululu Nebuchadnezzar returned to Babylon and on 1 Ululu [7 September 605 BC] he sat on the royal throne in Babylon." (Nebuchadnezzar Babylonian Chronicles cuneiform tablet lines 9-11)

b.       From the time news of Nabopolassar’s death in Babylon reached Nebuchadnezzar in Judea and then for Nebuchadnezzar to travel to Babylon to claim the throne was only 3 weeks (21 days).

c.        Nebuchadnezzar set up his military headquarters at Riblah: "Nebuzaradan the captain of the guard took them and brought them to the king of Babylon at Riblah ." (2 Kings 25:20)

d.       Within a three-week window, news of Nabopolassar’s death had to travel from Babylon to Riblah AND Nebuchadnezzar then had to travel from Riblah to Babylon. The use of passenger pigeons would be impossible to get a message from Babylon to Riblah, given it was a temporary outpost and Pigeons needed to be raised at Riblah and transported to Babylon to be useful as messengers back to Riblah.

e.       If we assume that Nebuchadnezzar took a direct easterly route through Palmyra/Tadmor (2 Chron 8:4) to the Euphrates, then south to Babylon, this journey was 800 km one way. This is the most likely route.

f.         A message that Nabopolassar had died could easily arrive from Babylon in about 7 days on horseback at a rate of 110 km per day if the horse was in top shape.

4.        In AD 1814, Sam Dale (1772-1841), traveled on horseback 670 miles (1072 km) in eight days from Georgia to New Orleans in winter to deliver instructions from Washington D.C. to General Jackson during the War of 1812. This computes to a daily travel rate of 134 km per day on horseback.

5.        In AD 1893, John Berry won the 1,000-mile (1600 km) race from Chaldron, Nebraska to the Chicago World’s Fair in a time of 13 days and 16 hours. Berry and his horse “Poison” covered the final 130 miles in 24 hours. Veterinarians examined Poison after the race and pronounced that the horse was in good condition. This computes to a horseback travel rate on of 114 km per day for 14 days to make the 1600 km trip.

7.        These seemingly impossible travel rates very much echo the fact that during the Exodus, news Israel was “trapped in the wilderness at Etham” 430 km to Egypt and then Pharaoh had to return 430 km to the Straits of Tiran where Israel was camped at the Red Sea. Passenger Pigeons flew back to Egypt in 5 hours that were sent from the Migdol overlooking the Hebrew camp at the Red Sea. This gave Pharaoh 7 days to easily travel the 430 km. A horseback rider could travel 430 km from the Straits of Tiran back to Egypt in only 4 days.

B. Daily travel rates from Goshen to Sinai: 700 km in 47 days

1.       You must also keep in mind the supernatural help that God gave the Hebrews during the Exodus.

a.        Nehemiah 9:12 and Exodus 13:21 says they traveled day and night by the light of the pillar of fire.

b.       Isaiah 63:11-13 and Psalm 105:37 say God miraculously prevented any of the 3.5 million from tripping during the Red Sea crossing. Young, old or crippled did not stumble once.

2.       There are only a 3-stops mentioned in the Bible between Goshen and the Red Sea: Succoth, Etham and the final the Red Sea camp before crossing. This has led many to wrongly assume it took only three day from Goshen to the Red Sea.

3.       Some people falsely assume the trip took only seven days. This assumption is based upon an inference about the 7 days of unleavened bread which was a memorial of when Israel left Egypt so quickly, that they did not have time for their bread to rise.

a.        But nowhere does the Bible say they ate unleavened bread for 7 days, only that there would be a seven-day period to remember that first day they left with unleavened bread. Day two, they ate leavened bread again.

b.       The Bible does not say, "Because you ate unleavened bread for 7 days after leaving Egypt, you will east unleavened bread for 7 days each year as a memorial."

c.        Instead the Bible says, (paraphrased) "You will not eat leaven for 7 days in remembrance of that one day you ate unleavened bread, when you first left Egypt.

4.       The Bible does tell us that the entire 700 km trip from Egypt to Mt. Sinai took 47 days.

a.        It was day 25 when they crossed the Red Sea and day 47 when they reached Sinai.

b.       It took 17 days to travel 500 km to the Red Sea and they spent 8 days camped there waiting for Pharaoh's army to come. We included the 16 km Red Sea crossing in the 500 km.

c.        It took 22 days to travel 200 km to Sinai after the Red Sea including 7 days camping in the wilderness of Sin and 2 days battling the Amalekites at Rephidim 3 days for the visit of Jethro at Rephidim including a second Sabbath day before reaching Sinai.

5.       Distance traveled from Egypt to Jebel Al-Lawz based upon actual route is 700 Km. It is 400 km line of sight as the bird flies.

a.        From Goshen to the crossing point of the Red Sea is 500 KM. Israel passed the Red Sea camp under the Migdol at 436 km from Goshen, then travelled 24 km to Etham at 460 km, then 24 km back to the Red Sea camp at 484 km and crossed the Red Sea (16 km) for a total of 500 km.

b.       These distances include the Etham and back the way they came, to the camp at the Red Sea before they crossed.

c.        Etham was 24 km past the point where they crossed, so the round trip was 48 km extra.

d.       The distance Pharaoh's army traveled from Goshen to where the pillar of cloud stopped them is 400 km. The angel stopped the Egyptian army on the coast of the Gulf of Suez 36 km short of reaching the Hebrew Red Sea camp which was 436 km from Egypt.

e.       It was 16 km (10miles) across the Straits of Tiran. The straight-line diagonal track ran north of the Enterprise Passage, not through it, to the shores of Arabia in the Wilderness of Shur.

f.         After they crossed into the wilderness of Shur, the distance to the camp in the wilderness of Sinai was 200 km.

6.       Average rates of travel must be based upon the total distance and the actual days they were moving. The total distance is 700 km and the total number of actual travel days is 29.

7.       Between Goshen and Sinai there were 18 rest days:

a.        7 rest days at the Red Sea before crossing waiting for pharaoh to arrive.

b.       7 rest days in wilderness of Sin.

c.        3 stationary days battling the Amalekites in Rephidim.

d.       1 rest day for the second sabbath.

8.       700 km between Goshen and Sinai their daily rate of travel was 24 km (14 miles) per day.

a.        Total distance Goshen to Sinai is 700 km.

b.       47 total days between Goshen and Sinai.

c.        18 rest days between Goshen to Sinai.

d.       29 travel days between Goshen and Sinai.

e.       700 km / 29 travel days = 24 km per day (14 miles per day).

9.       500 km between Goshen and the Red Sea crossing their daily rate of travel was 29 km (17 miles) per day.

a.        Total distance is 500 km in 24 total days but only 17 travel days = 29 km (17 miles) per travel day.

b.       There were 7 rest days while camped as bait at the Red Sea waiting for Pharaoh to arrive.

c.       Israel travelled 17 days and arrived at the Red Sea on day 17, which includes a night camp (day 9) at Succoth to collect the Hebrew slaves at the local turquoise mines at Serabit el-Khadim and Wadi Nasb. Messengers could be sent ahead of the main group to the miners in order to bring the Hebrew miner to the shoreline camp at Succoth.

d.        As Israel began to backtrack from Etham on day 17 it took only 4 hours for a passenger pigeon to travel the 400 km back to Egypt at 100 km per hour from the Migdol military watchtower which directly overlooked the Hebrew camp. (5 hours at 80 km per hour). Pharaoh would understand the topography of the area that he could arrive before Israel came back up the coast towards Egypt just past Succoth before they would have an eastern escape route. Pharaoh was triggered by the dead end and backtrack at Etham even before Israel reached the final Red Sea camp on day 17.

e.       Pharaoh easily travelled the 400 km in 7 days with 600 horse drawn chariots at a rate of 57 km per day (34 miles per day) and arrived on day 24 or sooner if he drove faster or longer each day. Navel support of supplies down the coast of the Gulf of Suez by ship would have made the trip even faster.

f.        Israel crossed the Red Sea on day 25.

10.   200 km between the Red Sea crossing and Sinai there were 11 rest days:

a.        22 total days between Red Sea and Sinai.

11.   200 km between the Red Sea and Sinai their daily rate of travel was 18 km per day.

a.       22 total days between the Red Sea crossing and Sinai.

b.        11 rest days between the Red Sea crossing and Sinai.

c.       11 travel days between the Red Sea crossing and Sinai

d.       The average daily rate from the red sea to Sinai was 200 km / 11 actual travel days = 18 km (11 miles) per day.

12.   We would predict that their rate of travel would be lower after crossing the Red Sea, given the urgency of fleeing Egypt was gone. The rates of travel figures are realistic easily possible for a large crowd. Keep in mind that God gave them miraculous help and they traveled day and night and Israel could have arrived at the Red sea in 7 days.

a.        Daily travel rate before crossing is 29 km per day.

b.       Daily travel rate after crossing is 18 km per day.

13.   Herodotus said that the same basic area was traveled at a rate of 38 km per day.

a.        Herodotus (450 BC) said that the 150 km trip from the Mediterranean Sea to the Red Sea (north tip of the Gulf of Suez) was a four days journey.

b.       This means they traveled 38 km (23 miles) per day.

c.        "Psammetichus left a son called Necos, who succeeded him upon the throne. This prince was the first to attempt the construction of the canal to the Red Sea - a work completed afterwards by Darius the Persian - the length of which is four days' journey , and the width such as to admit of two triremes being rowed along it abreast. (Herodotus 2.158)

d.       Considering they miraculously travelled day and night, the 3.5 million Hebrews travelled much slower Herodotus indicates was possible.

VI. Chronological markers of the Exodus

2.       In 1446 BC Israel left Egypt exactly 430 years after Jacob entered Egypt “to the day”:

a.        "And at the end of four hundred and thirty years, to the very day, all the hosts of the Lord went out from the land of Egypt." (Exodus 12:41)

3.       In 1406 BC Israel crossed the Jordan River 40 years “to the day”:

a.        "While the sons of Israel camped at Gilgal they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. On the day after the Passover, on that very day, they ate some of the produce of the land, unleavened cakes and parched grain." (Joshua 5:10-11)

By Steve Rudd: Contact the author for comments, input or corrections .

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The Exodus From the Land of Egypt

Exodus 15:1-2 - I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.

Map of The Exodus (Old Testament)

Quick Summary The Israelites Passed Through the Red Sea. After the 10 plagues that were brought upon the Egyptians, Pharaoh gave the order to let the Israelites go free. It was through God's mighty miracles that the Hebrews were delivered from Egyptian bondage, and the man Moses was the tool that God chose to work his miracles. Moses brought the Israelites to the Red Sea, Moses raised his staff and the walls of the sea stood up on both sides and the Israelites passed through it on dry ground. The Bible reveals that they passed through the Red Sea at a place called Baal-Zephon. This place has not been identified with certainty.

They Began their Journey. The Israelites began their journey through the wilderness to the promised land, to take possession of the land of Canaan that was promised to their father Abraham. After they crossed the Red Sea they camped at a place called Marah, where the waters were bitter, and after they complained God sweetened the water by a miracle. After that they camped at Elim where there were 12 wells of water and 70 palm trees to encourage God's people, and strengthen their faith. Then they came to Rephidim, and continued through the wilderness of sin. They passed by Dophkah and Alush, and it was here in the wilderness that God provided them Manna for food, turning the dew into wafer-like bread. The manna continued until they reached the land of Canaan. Later Moses provided water for the Israelites by smiting a rock in Horeb. After this Moses was visited by his father-in-law Jethro, a priest from Midian, who brought Moses' wife and children to him. When the Israelites came to Mount Sinai they were terrified of God, who revealed himself on the mountain. During this time God delivered the 10 Commandments to Moses, and spoke them to the Israelites from the mountain. After these powerful events the Israelites came to Taberah, Kibroth, and Hattavah. Soon after this Aaron and Miriam rebelled against Moses. After this they journeyed through the wilderness of Paran to Kadesh-barnea.

Spying Out the Land of Canaan. From Kadesh-barnea the Israelites sent 12 spies, one from each of the 12 tribes, to look over and spy out the land of Canaan. After seeing the land, 10 of them right back a very bad report because they were afraid of the walled cities and the giants in the land. Only two of them, Joshua and Caleb, brought back a good report and had courage to enter the land. The Israelites after hearing the bad news were afraid, and wanted to return to it Egypt. God was so displeased with their lack of faith that he "decreed that all who were 20 years old and upwards, except Joshua and Caleb, should die in the wilderness."

Egypt and the Nile River. The land of Egypt was blessed with the Nile River, and everything near this river was fruitful. Egypt was truly called "the gift of the Nile", and without this magnificent river everything around would be a desert. In Egypt the desert is everywhere, but along both sides of the Nile River is black mud which created lush farmland. The great mountains of Africa carry rich soil into Egypt via the Nile River. Nearly every year the Nile River would overflow its banks, when the snow on the mountains had melted. This would cause the soil near the banks of the Nile to be very rich and fertile, and this is the reason why Egypt was called "the gift of the Nile".

Geographical Facts. The Nile River is the longest river in the entire world, flowing over 4000 miles from its origin down in Central Africa and dumping into the Mediterranean Sea. In fact the river flows from south to north which is very unusual for a river. The Nile River is between 2 miles and 30 miles wide depending on where you are along the river. If one were to park along the bank of the river and walk on shore, there would be lush dark soil or "black mud" for a period of time, and suddenly it would become dry sandy desert colored red. In the ancient world when people noticed this dark line running down the landscape, they describe it as looking like a thread, and the Egyptians referred to it as "Redland Blackland." The Egyptians built their homes in the desert a short distance away from the rich dark black thread of soil. According to Genesis 10 the father of Egypt was Noah's grandson Mizraim whose name comes from two words that means "red soil" and "two Matzor or Egypts" which no doubt alludes to the red color of the desert sand, and a prophecy of the dual nature of Upper and Lower Egypt. The modern Arabic name for Egypt is Muzr.

The Nile Delta. At the northernmost portion of the Nile River, also known as the mouth, there is the great Nile Delta. In fact this is the meaning of the word Delta, when a river flows for a very long time the mouth begins to form many channels. The word Delta is actually the fourth letter in the Greek alphabet and looks like a triangle, with a point on one end and a fan on the opposite end, and this fan provides the imagery of the mouth of a river. The Delta never stops widening because of the new soil deposits.

Etymology of the word "Nile". The Greek word Nilus is not an Egyptian word or meaning, nor is the Semitic word Nahar which means river. The ancient Egyptians revealed the meaning in the hieroglyphic names of the river, in reference to various gods and goddesses, for example Isis, and the natural attributes of the Nile River attributed to her. Hapi means that "overspreads" alluding to abundance, Nu means that is "lifted up". Uka speaks of what "gushes forth". Akba Ura speaks of "great weeping", when the Nile overflows its banks. The ancient Egyptians also spoke of the river as a divine serpent.

Genesis 12:9-10 - "And Abram journeyed, going on still toward the south. And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land."

Also see: Smith's (Nile) , and the Table of Nations in Gen 10

Map of the Journeys of Abraham and Map of Egypt in Biblical Times - Bible History Online

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Summary of the old testament books, read the old testament stories, bibliography resources on the old testament, table of contents, abraham the first hebrew, adam and eve, ancient mesopotamia, bibliography and credits, cain and abel, chronology of the prophets in the old testament, deuteronomy, ecclesiastes, jacob and the 12 tribes, joseph and egypt, joshua and the promised land, king solomon, lamentations, moses and the exodus, noah's ark, old testament lands, old testament peoples, quick summary, saul, israel's first king, the 7 days of creation, the assyrian captivity, the babylonian captivity, the book of the song of solomon, the divided kingdom, the fall of man, the giving of the law, the kingdom of egypt, the land of israel's natural features, the messiah, the nile river, the northern kingdom of israel, the prophets, the return from babylon, the southern kingdom of judah, the tabernacle, the tower of babel, the wilderness wanderings.

What does the map of the Promised Land look like?

Bible question:.

Please define the promised land. Does the Bible call it the land of Palestine? Did the Roman emperor Hadrian rename the area surrounding Jerusalem as Palestine?

Bible Answer:

The “Promised Land” is so named because it was territory that God had promised to Abram, who was later renamed as Abraham. The territory was included in what is called the Abrahamic Covenant and it is described in Genesis 12:1-4.  In the covenant God promised Abram that 1) he would become a great nation, 2) have a land of his own, and bless those who blessed him and curse those who cursed him . Scripture tells us that Abram believed God and left the Ur of the Chaldeans, the place of his birth (Genesis 11:31; 15:7).

In Genesis 50:24, Joseph calls the land that God promised to Abraham “the land which He promised on an oath to Abraham.” Yet, nowhere in the Bible is that land called the “promised land.” That is a term that has been given by Christians to the land promised to Abram. The New Testament comes very close to using the expression “promised land” when the book of Hebrews says, “land of promise.”

By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise . . . Hebrews 11:9 (NASB)

General Description of the Promised Land

A general and incomplete description of the Promised Land is given in Genesis 12:5-7 and Genesis 24:7 .

Abram took Sarai his wife and Lot his nephew, and all their possessions which they had accumulated, and the persons which they had acquired in Haran, and they set out for the land of Canaan; thus they came to the land of Canaan. Abram passed through the land as far as the site of Shechem, to the oak of Moreh. Now the Canaanite was then in the land. The LORD appeared to Abram and said, “To your descendants I will give this land.” So he built an altar there to the LORD who had appeared to him. Genesis 12:5-7 (NASB) The LORD, the God of heaven, who took me from my father’s house and from the land of my birth, and who spoke to me (Abraham) and who swore to me, saying, “To your descendants I will give this land,” He will send His angel before you, and you will take a wife for my son from there. Genesis 24:7 (NASB)

In verse 5 we are told that Abram and his wife Sarai traveled through the land of Canaan only as far as Shechem to the oak of Moreh. The description is a partial or incomplete one. Then God told Abram this is the land that I will give to your descendants.  Genesis 13:12 says that Abram settled in the land of Canaan.

Second General Description of the Promised Land

In Genesis 15 God meets Abram again promising him the land of Canaan and defining its boundaries. Now a fuller description of the land was given to Abram. Now the land stretched from the Nile River of Egypt to the Euphrates River in Mesopotamia (Genesis 15:18-21).

On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, from the river of Egypt as far as the great river, the river Euphrates: the Kenite and the Kenizzite and the Kadmonite and the Hittite and the Perizzite and the Rephaim and the Amorite and the Canaanite and the Girgashite and the Jebusite.” Genesis 15:18–21 (NASB)

Exodus also describes the promised land as stretching from the boundary of the Red Sea to the Euphrates River (Exodus 23:28-31).

Detailed Description of the Promised Land

Later in Numbers 34:1-13 God gives Moses a more detailed description of the Promised Land the Israelites would occupy.

Then the LORD spoke to Moses, saying, “Command the sons of Israel and say to them, ‘When you enter the land of Canaan, this is the land that shall fall to you as an inheritance, even the land of Canaan according to its borders. Your southern sector shall extend from the wilderness of Zin along the side of Edom, and your southern border shall extend from the end of the [Dead Sea] eastward. Then your border shall turn direction from the south to the ascent of Akrabbim and continue to Zin, and its termination shall be to the south of Kadesh-barnea; and it shall reach Hazaraddar and continue to Azmon. The border shall turn direction from Azmon to the brook of Egypt, and its termination shall be at the sea. As for the western border, you shall have the [Mediterranean Sea], that is, its coastline; this shall be your west border. And this shall be your north border: you shall draw your border line from the Great Sea to Mount Hor. You shall draw a line from Mount Hor to the Lebo-hamath, and the termination of the border shall be at Zedad; and the border shall proceed to Ziphron, and its termination shall be at Hazar-enan. This shall be your north border. For your eastern border you shall also draw a line from Hazar-enan to Shepham, and the border shall go down from Shepham to Riblah on the east side of Ain; and the border shall go down and reach to the slope on the east side of the Sea of Chinnereth. And the border shall go down to the Jordan and its termination shall be at the Salt Sea. This shall be your land according to its borders all around.'” So Moses commanded the sons of Israel, saying, “This is the land that you are to apportion by lot among you as a possession, which the LORD has commanded to give to the nine and a half tribes.” Numbers 34:1-13 (NASB)

In Numbers 34:2, God explicitly states the Israelites were inheriting the land of Canaan. The western border of the Promised Land started with the coastline along the Sea of Galilee. The northern border is defined by a horizontal line that crossed through Mount Hor, Lebo-hamath, Zeded, Ziphon, and Hazarenan. The eastern border crossed through Hazarenan, Shepham, Riblah, Ain, the Sea of Chinnereth and down to the Dead Sea. The southern border started with the wilderness of Zin on the east side of Edom and extended to the west side of the Dead Sea.[1]

The territory was about 60,000 square miles, 144 miles in length from the north to the south, 40 miles across the southern border, and 20 miles along the northern border.

Full Occupation of the Promised Land

Full occupation of the Promised Land became a reality under King David and King Solomon when the Israelites possessed all of the land that God had promised Abraham in Genesis 12, 15, 18, and 22. However, it was temporary and did not last. At Israel’s height, their land stretched from the border of Egypt to the River Euphrates:

So King Solomon became greater than all the kings of the earth in riches and wisdom. And all the kings of the earth were seeking the presence of Solomon, to hear his wisdom which God had put in his heart. They brought every man his gift, articles of silver and gold, garments, weapons, spices, horses and mules, so much year by year. Now Solomon had 4,000 stalls for horses and chariots and 12,000 horsemen, and he stationed them in the chariot cities and with the king in Jerusalem. He was the ruler over all the kings from the Euphrates River even to the land of the Philistines, and as far as the border of Egypt. 2 Chronicles 9:22–26 (NASB)

The promised land included Judea, Samaria and Galilee in Jesus’ day. Consequently, it included the land of Canaan (Flavius Josephus, Antiquities I, 7), the Sea of Galilee or the Sea of Gennesaret (Luke 5:1) and the Dead Sea.

Palestine Was Promised to Israel

Palestine was a name already in existence and used by ancient writers before Jesus was born. Today, some claim that the Israelites stole the land on which the nation of Israel resides. But the preceding discussion reveals that God gave the land to Abraham and subsequently to Israel. The land was called Palestine during the time of Herodotus, Aristotle, Flavius Josephus, and today. The land was once called Canaan and was later called Palestine. Here are some important quotes.

Here is a quote from Herodotus (440 B.C.),

Between Persia and Phoenicia lies a broad and ample tract of country, after which the region I am describing skirts our sea, stretching from Phoenicia along the coast of Palestine-Syria till it comes to Egypt, where it terminates. This entire tract contains but three nations. The whole of Asia west of the country of the Persians is comprised in these two regions.[2]

Aristotle (350 B.C.) also refers to Palestine and mentions the Dead Sea by mentioning the “lake” that is “bitter” and “makes salt.”

Again if, as is fabled, there is a lake in Palestine, such that if you bind a man or beast and throw it in it floats and does not sink, this would bear out what we have said. They say that this lake is so bitter and salt that no fish live in it and that if you soak clothes in it and shake them it cleans them. The following facts all of them support our theory that it is some earthy stuff in the water which makes it salt.[3]

Flavius Josephus (A.D. 37 – A.D. 100 ) also refers to the land of Palestine in his Antiquities of the Jews Book XX, Section 11.

I shall now, therefore, make an end here of my Antiquities; after the conclusion of which events, I began to write that account of the war; and these Antiquities contain what hath been delivered down to us from the original creation of man, until the twelfth year of the reign of Nero, as to what hath befallen the Jews, as well in Egypt as in Syria, and in Palestine . . . [4]

Therefore, it is correct to conclude that the modern definition of the term Palestine refers to the entire land of ancient Canaan and that was the land the Israelites possessed during the time of Joshua and King David. Palestine also refers to the land occupied by the Israelites before Christ and during Christ’s time until the Romans defeated the nation in A.D. 70. Therefore, the definition of Palestine includes the ancient land of Canaan, and the land that Herodotus, Aristotle, Flavius Josephus called Palestine. The definition is unchanged today.  Therefore, the term or the name of Palestine has only one meaning.

Conclusion:

The Bible prophesied that the Promised Land would be given once again to the Jewish people some time in the future after the second coming of Jesus, when He reigns over the entire world (Ezekiel 47:13-20). During this time the promised land will finally be realized to its fullest extent and control all of the earth (Daniel 2:35, 44).

References:

1. Yohanan et al. The MacMillian Bible Atlas. MacMillian Publishing Co. 1968. maps 48, 50. 2. Herodotus. The History. Book IV. Melpomene. 3. Aristotle, Meteorology, Book 2, Section 3. 4. Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), 541.

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Pope Francis’ message for migrants and refugees

By Pope Francis

Vatican City, Jun 3, 2024 / 15:31 pm

The Holy See Press Office on Monday released Pope Francis’ message for the 110th World Day of Migrants and Refugees, which will be celebrated on Sept. 24 with the theme “God Walks with His People.” 

Below is the complete message from the Holy Father:

God walks with his people

Dear brothers and sisters!

Last Oct. 29 marked the conclusion of the First Session of the XVI Ordinary General Assembly of the Synod of Bishops. This session allowed us to deepen our understanding of synodality as part of the Church’s fundamental vocation. “Synodality is mainly presented as a joint journey of the people of God and as a fruitful dialogue between the charisms and ministries at the service of the coming of the kingdom” ( Synthesis Report, Introduction).

Emphasizing the synodal dimension allows the Church to rediscover its itinerant nature, as the people of God journeying through history on pilgrimage, “migrating,” we could say, toward the kingdom of heaven (cf. Lumen Gentium , 49). The biblical narrative of Exodus, depicting the Israelites on their way to the promised land, naturally comes to mind: a long journey from slavery to freedom prefiguring the Church’s journey toward her final encounter with the Lord.

Likewise, it is possible to see in the migrants of our time, as in those of every age, a living image of God’s people on their way to the eternal homeland. Their journeys of hope remind us that “our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ” (Phil 3:20).

The images of the biblical exodus and of migrants share several similarities. Like the people of Israel in the time of Moses, migrants often flee from oppression, abuse, insecurity, discrimination, and lack of opportunities for development. Similar to the Jews in the desert, migrants encounter many obstacles in their path: They are tried by thirst and hunger; they are exhausted by toil and disease; they are tempted by despair.

Yet the fundamental reality of the Exodus, of every exodus, is that God precedes and accompanies his people and all his children in every time and place. God’s presence in the midst of the people is a certainty of salvation history: “The Lord your God goes with you; he will not fail you or forsake you” (Dt 31:6). For the people who came out of Egypt, this presence manifested itself in different forms: a pillar of cloud and fire showing and illuminating the way (cf. Ex 13:21), the meeting tent that protected the ark of the covenant, making God’s closeness tangible (cf. Ex 33:7), the pole with the bronze serpent assuring divine protection (cf. Nm 21:8-9), manna and water (cf. Ex 16-17) as God’s gifts to the hungry and thirsty people. The tent is a form of presence especially dear to the Lord. During David’s reign, God chose to dwell in a tent, not a temple, so that he could walk with his people, “from tent to tent and from dwelling to dwelling” (1 Chr 17:5).

Many migrants experience God as their traveling companion, guide, and anchor of salvation. They entrust themselves to him before setting out and seek him in times of need. In him, they find consolation in moments of discouragement. Thanks to him, there are good Samaritans along the way. In prayer, they confide their hopes to him. How many Bibles, copies of the Gospels, prayer books and rosaries accompany migrants on their journeys across deserts, rivers, seas and the borders of every continent!

God not only walks with his people, but also within them, in the sense that he identifies himself with men and women on their journey through history, particularly with the least, the poor, and the marginalized. In this we see an extension of the mystery of the Incarnation.

For this reason, the encounter with the migrant, as with every brother and sister in need, “is also an encounter with Christ. He himself said so. It is he who knocks on our door, hungry, thirsty, an outsider, naked, sick, and imprisoned, asking to be met and assisted” (Homily, Mass with Participants in the “Free from Fear” Meeting, Sacrofano, Feb. 15, 2019). The final judgment in Matthew 25 leaves no doubt: “I was a stranger and you welcomed me” (v. 35); and again “truly, I say to you, as you did it to one of the least of these brothers and sisters of mine, you did it to me” (v. 40). Every encounter along the way represents an opportunity to meet the Lord; it is an occasion charged with salvation, because Jesus is present in the sister or brother in need of our help. In this sense, the poor save us, because they enable us to encounter the face of the Lord (cf. “Message for the Third World Day of the Poor,” Nov. 17, 2019).

Dear brothers and sisters, on this day dedicated to migrants and refugees, let us unite in prayer for all those who have had to leave their land in search of dignified living conditions. May we journey together with them, be “synodal” together, and entrust them, as well as the forthcoming synod assembly, “to the intercession of the Blessed Virgin Mary, a sign of sure hope and consolation to the faithful people of God as they continue their journey” (“XVI Ordinary General Assembly Synthesis Report: Proceeding Along the Journey”).

God, Almighty Father,

we are your pilgrim Church

journeying toward the kingdom of heaven.

More in Vatican

Pope Francis joins in Corpus Christi celebration in Rome for first time in years

We live in our homeland,

but as if we were foreigners.

Every foreign place is our home,

yet every native land is foreign to us.

Though we live on earth,

our true citizenship is in heaven.

Do not let us become possessive

(Story continues below)

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of the portion of the world

you have given us as a temporary home.

Help us to keep walking,

together with our migrant brothers and sisters,

toward the eternal dwelling you have prepared for us.

Open our eyes and our hearts

so that every encounter with those in need

becomes an encounter with Jesus, your Son and Our Lord.

Rome, St. John Lateran, May 24, 2024, Memorial of the Blessed Virgin Mary, Help of Christians

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

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May 28, 2024, Day 3 of Week 9 Daily Dose of Hope

• Self-Improvement

Daily Dose of Hope May 28, 2024 Day 3 of Week 9   Scripture:  Numbers 1-2; Psalm 64; Hebrews 11   Welcome back, everyone, to the Daily Dose of Hope, the devotional and podcast that goes along with New Hope Church’s Bible reading plan. Today, we start the book of Numbers, we spend some time in a Psalm, and we continue with the book of Hebrews.  Let’s get started!   Let’s start by talking about the book of Numbers.  Keep in mind, God’s people were in Egypt for over 400 years.  God has been camping with them at Mount Sinai for over a year, teaching them how to relate to him and to one another.  Remember, God is forming a set apart people and it hasn’t been easy.  Now, he is planning on taking them on a long journey toward the land he promised their ancestors.   Before they leave Mount Sinai, however, God orders a headcount, a census of sorts, to number all the people.  This is what we read about this morning.  Spoiler alert:  all of these people will die (we will get to that in later chapters) and then God will count the next generation.  All this counting gives the book its name – Numbers.  Beyond the counting, the book of Numbers will teach us about the Israelites’ difficult journey from Mount Sinai to the Promised Land.    Keep in mind, we are only in year two of the journey.  If you know much about Israel’s history, they wandered in the desert for forty years.  Why so long?  Well, that’s what we will learn over the next few weeks.  Also, take a moment to look at a map.  It really isn’t very far at all from Mount Sinai to the promised land of Israel.  So, y’all, they really did simply wander.    Let’s move on to our psalm.  I know we haven’t spent a lot of time on the psalms.  I hope you are still reading through them or even singing them, as that is how they were originally meant to be communicated.  Today’s psalm is a Psalm of David.  It’s a psalm of safety and protection.  David goes into the lies and schemes of his enemies.  They think they know better.  They think they have the upper hand.  But what they will soon discover is that God always has the upper hand.  God will avenge him and the enemies will be defeated.  It’s obvious that David is speaking these words from experience.  Can you relate?   Hebrews 11 is a great chapter.  It could be called the “Hall of Fame of Faith.”   The chapter begins with these two famous verses, “Now faith is confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for.”   The author is writing to a group of Christians whose faith was waning.  They were dealing with a great deal of persecution and adversity and many were beginning to drop out of the faith.  So, the author begins this passage on the importance of faith.  Faith isn’t something flimsy, but it’s strong and provides a solid foundation for our lives.    Then, the Scripture says, “this is what the ancients were commended for.” The author begins to tell stories about real human beings who had this kind of intense, life-changing faith: -He speaks of Abel, who because of his faith brought God the better offering than Cain. -He speaks of Enoch (the great, great, great, great grandson of Adam) who lived a very righteous life that honored and pleased God. It was because of his faith that he sought to please God and he was one of only two people who did not physically die but was taken directly to heaven. -He speaks of Noah, who had significant faith to build a massive ark just because God told him to. The people thought he was crazy. It was only because of his tremendous faith in God that he persevered and we know the rest of the story. -He speaks of Abraham and Sarah. He really spends some more time on them.   Keep in mind he is speaking to Jewish Christians so these are amazing fathers and mothers of the faith. He wants to remind them, look---there are others

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MESSAGE OF HIS HOLINESS POPE FRANCIS FOR THE 110th WORLD DAY OF MIGRANTS AND REFUGEES 2024

(Sunday, 29 September 2024)

God walks with his people

Dear brothers and sisters!

Last 29 October marked the conclusion of the First Session of the XVI Ordinary General Assembly of the Synod of Bishops. This session allowed us to deepen our understanding of synodality as part of the Church’s fundamental vocation. “Synodality is mainly presented as a joint journey of the People of God and as a fruitful dialogue between the charisms and ministries at the service of the coming of the Kingdom” ( Synthesis Report, Introduction).

Emphasizing the synodal dimension allows the Church to rediscover its itinerant nature, as the People of God journeying through history on pilgrimage, “migrating”, we could say, toward the Kingdom of Heaven (cf. Lumen Gentium , 49). The biblical narrative of Exodus, depicting the Israelites on their way to the promised land, naturally comes to mind: a long journey from slavery to freedom prefiguring the Church’s journey toward her final encounter with the Lord.

Likewise, it is possible to see in the migrants of our time, as in those of every age, a living image of God’s people on their way to the eternal homeland. Their journeys of hope remind us that “our citizenship is in heaven, and it is from there that we are expecting a Saviour, the Lord Jesus Christ” ( Phil 3:20).

The images of the biblical exodus and of migrants share several similarities. Like the people of Israel in the time of Moses, migrants often flee from oppression, abuse, insecurity, discrimination, and lack of opportunities for development. Similar to the Jews in the desert, migrants encounter many obstacles in their path: they are tried by thirst and hunger; they are exhausted by toil and disease; they are tempted by despair.

Yet the fundamental reality of the Exodus, of every exodus, is that God precedes and accompanies his people and all his children in every time and place. God’s presence in the midst of the people is a certainty of salvation history: “The Lord your God goes with you; he will not fail you or forsake you” ( Deut 31:6). For the people who came out of Egypt, this presence manifested itself in different forms: a pillar of cloud and fire showing and illuminating the way (cf. Ex 13:21), the meeting tent that protected the ark of the covenant, making God’s closeness tangible (cf. Ex 33:7), the pole with the bronze serpent assuring divine protection (cf. Nm 21:8-9), manna and water (cf. Ex 16-17) as God’s gifts to the hungry and thirsty people. The tent is a form of presence especially dear to the Lord. During David’s reign, God chose to dwell in a tent, not a temple, so that he could walk with his people, “from tent to tent and from dwelling to dwelling” ( 1 Chr 17:5).

Many migrants experience God as their traveling companion, guide and anchor of salvation. They entrust themselves to him before setting out and seek him in times of need. In him, they find consolation in moments of discouragement. Thanks to him, there are good Samaritans along the way. In prayer, they confide their hopes to him. How many Bibles, copies of the Gospels, prayer books and rosaries accompany migrants on their journeys across deserts, rivers, seas and the borders of every continent!

God not only walks with his people, but also within them, in the sense that he identifies himself with men and women on their journey through history, particularly with the least, the poor and the marginalized. In this we see an extension of the mystery of the Incarnation.

For this reason, the encounter with the migrant, as with every brother and sister in need, “is also an encounter with Christ. He himself said so. It is he who knocks on our door, hungry, thirsty, an outsider, naked, sick and imprisoned, asking to be met and assisted” ( Homily, Mass with Participants in the “Free from Fear” Meeting , Sacrofano, 15 February 2019). The final judgment in Matthew 25 leaves no doubt: “I was a stranger and you welcomed me” (v. 35); and again “truly, I say to you, as you did it to one of the least of these brothers and sisters of mine, you did it to me” (v. 40). Every encounter along the way represents an opportunity to meet the Lord; it is an occasion charged with salvation, because Jesus is present in the sister or brother in need of our help. In this sense, the poor save us, because they enable us to encounter the face of the Lord (cf. Message for the Third World Day of the Poor , 17 November 2019).

Dear brothers and sisters, on this day dedicated to migrants and refugees, let us unite in prayer for all those who have had to leave their land in search of dignified living conditions. May we journey together with them, be “synodal” together, and entrust them, as well as the forthcoming Synod Assembly, “to the intercession of the Blessed Virgin Mary, a sign of sure hope and consolation to the faithful People of God as they continue their journey” (XVI Ordinary General Assembly Synthesis Report: Proceeding Along the Journey ).

God, Almighty Father, we are your pilgrim Church journeying towards the Kingdom of heaven. We live in our homeland, but as if we were foreigners. Every foreign place is our home, yet every native land is foreign to us. Though we live on earth, our true citizenship is in heaven. Do not let us become possessive of the portion of the world you have given us as a temporary home. Help us to keep walking, together with our migrant brothers and sisters, toward the eternal dwelling you have prepared for us. Open our eyes and our hearts so that every encounter with those in need becomes an encounter with Jesus, your Son and our Lord. Amen.

Rome, Saint John Lateran, 24 May 2024, Memorial of the Blessed Virgin Mary, Help of Christians  

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