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Easton's Bible Dictionary
of the Israelites in the wilderness in consequence of
their rebellious fears to enter the Promised Land ( Numbers
14:26 - 35
). They wandered for forty years before they were permitted to cross the Jordan
( Joshua
4:19 ; 5:6
).
The record of these wanderings is given in Numbers
33:1 - 49
. Many of the stations at which they camped cannot now be identified.
Questions of an intricate nature have been discussed regarding the "Wanderings,"
but it is enough for us to take the sacred narrative as it stands, and rest assured
that "He led them forth by the right way" ( Psalms
107:1 - 7
, 107:33
-
35 ). (See WILDERNESS .)
Hitchcock's Dictionary of Bible Names
(no entry)
Smith's Bible Dictionary
Wilderness of the Wandering,
(The region in which the Israelites spent nearly 38 years of their existence after
they had left Egypt, and spent a year before Mount Sinai. They went as far as
Kadesh, on the southernmost border of Palestine, from which place spies were sent
up into the promised land. These returned with such a report of the inhabitants
and their walled cities that the people were discouraged, and began to murmur
and rebel. For their sin they were compelled to remain 38 years longer in the
wilderness, because it showed that they were not yet prepared and trained to conquer
and to hold their promised possessions. The wilderness of the wandering was the
great central limestone plateau of the sinaitic peninsula. It was bordered on
the east by the valley of the Arabah, which runs from the Dead Sea to the head
of the eastern branch of the Red Sea. On the south and south west were the granite
mountains of Sinai and on the north the Mediterranean Sea and the mountainous
region south of Judea. It is called the Desert of Paran , and Badiet et-Tih ,
which means "Desert of the Wandering." The children of Israel were not probably
marching as a nation from place to place in this wilder new during these 38 years,
but they probably had a kind of headquarters at Kadesh, and were "compelled to
linger on as do the Bedouin Arabs of the present day, in a half-savage, homeless
state, moving about from place to place, and pitching their tents wherever they
could find pasture for their flocks and herds." --E.H. Palmer. Toward the close
of the forty years from Egypt they again assembled at Kadesh, and, once more under
the leadership of the Shechinah, they marched down the Arabah on their way to
the promised land. --ED.)
International Standard Bible Encyclopedia
won'-der-ingz:
WANDERINGS OF ISRAEL
I. CONDITIONS
1. The Wilderness
A consideration of the geography and natural features of the desert between Egypt
and Edom, in which the Hebrews are said to have wandered for 40 years, has a very
important bearing on the question of the genuineness of the Pentateuch narrative.
This wilderness forms a wedge between the Gulfs of Suez and 'Aqabah, tapering
South to the granite mountains near Sinai. It has a base 175 miles long East and
West on the North, and the distance North and South is 250 miles. The area is
thus over 20,000 square miles, or double the size of the Promised Land East and
West of Jordan. On the North of this desert lie the plains of Gaza and Gerar,
and the Neghebh or "dry region" (the south; see Numbers 13:17 the Revised Version
(British and American)), including the plateau and low hills round Beersheba.
2. Four Separate Regions Included
There are four separate regions included in the area, the largest part (13,000
square miles) being a plateau which on the South rises 3,000 to 4,000 feet above
the sea, and shelves gently toward the Philistine plains. It is drained into the
broad Wady el-'Arish, named from el-'Arish ("the booth"), a station on the Mediterranean
coast South of Gaza, where this valley enters the sea. In this direction several
prominent mountains occur (Jebel Yeleq, Jebel Hilal, and Jebel Ikhrimm), while
further East--near the site of the Western Kadesh--there is a step on the plateau
culminating on the South in Jebel el-Mukhrah; but none of these ranges appears
to be more than about 4,000 feet above the sea. The plateau is known as Badiet
et-Tih ("the pathless waste"), and though some Arab geographers of the Middle
Ages speak of it as the desert "of the wandering of the Beni Israil," they refer
to the whole region as far as 'Aqabah, and not to the plateau alone. The elevation
on the South forms a very steep ascent or "wall" (see SHUR), bending round on
the West and East, and rising above the shore plains near Suez and the 'Arabah
near Edom. Near the center of the plateau is the small fort of Nakhl ("the palms"),
where water is found; but, as a whole, the Tih is waterless, having very few springs,
the most important being those near the western Kadesh ('Ain Kadis); for Rehoboth
belongs to the region of the Neghebh rather than to the Tih. In winter, when very
heavy rains occur, the valleys are often flooded suddenly by a seil, or "torrent,"
which is sometimes 10 feet deep for a few hours. Such a seil has been known to
sweep away trees, flocks, and human beings; yet, in consequence of the hard rocky
surface, the flood rushes away to the sea and soon becomes a mere rivulet. Where
soft soil is found, in the valleys, grass will grow and afford pasture, but even
early in spring the Arabs begin to suffer from want of water, which only remains
in pits and in water holes among rocks. They have then much difficulty in watering
their goats and sheep.
3. "The Sandy Tract"
Below the Tih escarpment on the South is another region called Debbet er-ramleh
("the sandy tract"), which is only 20 miles across at its widest; and to the West
are the sandy plains, with limestone foothills, stretching East of the Bitter
Lakes and of the Gulf of Suez. The third region consists of the granite chain
(see SINAI) which rises to 8,550 feet above the sea, and some 6,000 feet above
its valleys, near Jebel Musa. Parts of this region are better watered than is
any part of the Tih, and the main route from Egypt to Edom has consequently always
run through it.
4. Description of the Arabah
The fourth region is that of the 'Arabah, or broad valley (10 miles wide) between
the Gulf of 'Aqabah and the Dead Sea. It has a watershed some 700 feet high above
the Gulf (South of the neighborhood of Petra); and North of this shed the water
flows to the Dead Sea 1,292 feet below the Mediterranean. The total length of
this valley is 120 miles, the watershed being (near the Edomite chain) about 45
miles North of 'Aqabah. The head of the Gulf was once farther North; and, near
'Ain Ghudian (probably Eziongeber) and 'Ain et-Tabah (probably Jotbath), there
is a mud flat which becomes a lake in winter--about 20 miles from the sea. Lower
down--at 'Ain edition Deffiyeh--there is another such flat, the head being 10
miles from 'Aqabah. The whole region is much better watered than either of the
three preceding districts, having springs at the foot of the mountains on either
side; and the 'Arabah is thus the best pastoral country within the limits described.
It now supports a nomad population of about 2,000 or 3,000 souls (Chaiwatat and
'Alawin Arabs), while the region round Sinai has some 2,000 souls (Towarah Arabs):
the whole of the Tih has probably not more than 5,000 inhabitants; for the stronger
tribes ('Azazimeh and Terabin) live chiefly between Gaza and Beersheba. These
Arabs have goats, sheep and camels, but cattle are only found near Beersheba.
The flocks are watered daily--as in Palestine generally--and are sometimes driven
20 miles in winter to find pasture and water. The water is also brought on donkeys
and camels to the camps, and carried in goatskin bags on a journey through waterless
districts.
See also ARABAH.
5. Physical Condition of the Wilderness
There is no reason to think that the conditions at the time of the Exodus differed
materially from those of the present time. The Arabs have cut down a good many
acacia trees for firewood in recent times, but the population is too small materially
to affect the vegetation. The annual rainfall--except in years of drought--is
from 10 to 20 inches, and snow falls in winter on the Tih, and whitens Sinai and
the Edomite mountains for many days. The acacia, tamarisk and palm grow in the
valleys. At Wady Feiran there are said to be 5,000 date palms, and they occur
also in the 'Arabah and the Edomite gorges, while the white broom (1 Kings 19:5,
the King James Version "juniper") grows on the Tih plateau. This Tih plateau is
the bed of an ancient ocean which once surrounded the granite mountains of Sinai.
It was upheaved probably in the Miocene age, long before man appeared on earth.
The surface formation (Hull, Memoir on the Geology and Geography of Arabia-Petraea,
etc., 1886) consists of Cretaceous limestones of the Eocene and Chalk ages, beneath
which lies the Nubian sandstone of the Greensand period, which is also visible
all along the route from Sinai to 'Aqabah, and on the east side of the Dead Sea,
and even at the foot of the Gilead plateau. These beds are all visible in the
Tih escarpment; and North of Sinai there are yet older formations of limestone,
and the "desert sandstone" of the Carboniferous period. Since the conditions of
natural water-supply depend entirely on geological formation and on rainfall,
neither of which can be regarded as having changed since the time of Moses, the
scientific conclusion is that the desert thus described represents that of his
age, This, as we shall see, affects our conclusion as to the route followed by
Israel from Egypt to the 'Arabah; for, on the direct route from Suez to Nakhl
(about 70 miles), there is no water for the main part of the way, so it has to
be carried on camels; while, East of Nakhl, in a distance of 80 miles, there is
only one known supply in a well (Bir eth-Themed) a few miles South of the road.
This route was thus practically impassable for the Hebrews and their beasts, whereas
the Sinai route was passable. Thus when Wellhausen (History of Israel and Judah,
343) speaks of Israel as going straight to Kadesh, and not making a "digression
to Sinai," he seems not to have considered the topography as described by many
modern travelers. For not only was the whole object of their journey first to
visit the "Mount of God," but it also lay on the most practicable route to Kadesh.
6. Difficulties Regarding the Numbers of Israel and Account of Tabernacle
It is true that there are certain difficulties as regards both the numbers of
Israel and the account of the tabernacle. The first of these objections has been
considered elsewhere (see EXODUS). The detailed account of the tabernacle (Exodus
25 - 28 ; 36 - 39) belongs to a part of the Pentateuch which many critical writers
assign to a later date than that of the old narrative and laws (Exodus 1 - 24).
The description may seem more applicable to the semi-permanent structure that
existed at Shiloh and Nob, than to the original "tent of meeting" in the desert.
On the other hand, living so long in civilized Egypt, the Hebrews no doubt had
among them skilled artificers like Bezalel. The Egyptians used acacia wood for
furniture; and though the desert acacia does not grow to the size which would
furnish planks 1 1/4 cubits broad, it may be that these were made up by joiner's
work such as the ancients were able to execute. There was plenty of gold in Egypt
and Asia, but none near Sinai. It is suggested, however, that the ornaments of
which the Hebrews spoiled the Egyptians were presented, like the stuffs (Exodus
36:6) prepared for the curtains--just as the Arabs weave stuffs for their tents--and
they might have served to spread a thin layer of gold over acacia boards, and
on the acacia altar. It is more difficult to understand (on our present information)
where silver enough for the bases (Exodus 26:25) would be found. Copper (Exodus
27:4) presents less difficulty, since there were copper mines in Wady Nucb near
Serabit el Khadim. The women gave gold earrings to Aaron (Exodus 32:3) for the
Golden Calf, but this may have been a small object. Eusebius (in Onomasticon),
referring to Dizahab, "the place of gold" (Deuteronomy 1:1), now Dhahab ("gold")
on the west shore of the Gulf of 'Aqabah, East of Sinai, mentions the copper mines
of Punon; and thought that veins of gold might also have existed in the mountains
of Edom in old times. A little gold is also found in Midian. We know that the
Egyptians and Assyrians carried arks and portable altars with their armies, and
a great leather tent of Queen Habasu actually exists. Thothmes III, before the
Exodus, speaks of "seven tent poles covered with plates of gold from the tent
of the hostile king" which he took as spoil at Megiddo. The art of engraving gems
was also already ancient in the time of Moses.
See NUMBERS, BOOK OF.
7. Difficulty as to Number of Wagons
Another difficulty is to understand how six ox wagons (Numbers 7:3) sufficed to
carry all the heavy planks and curtains, and vessels of the tabernacle; and though
the use of ox carts, and of four-wheeled wagons also, is known to have been ancient
in Asia, there are points on even the easiest route which it would seem impossible
for wagons to pass, especially on the rough road through Edom and Moab. On the
other hand, we know that an Egyptian Mohar did drive his chariot over the mountains
in Palestine in the reign of Rameses II, though it was finally broken near Joppa.
8. Fauna of the Desert
Whatever be thought as to these questions, there are indications in other passages
of actual acquaintance with the desert fauna. Although the manna, as described
(Exodus 16:31), is said not to resemble the sweet gum which exudes from the twigs
of the tamarisk (to which it has been compared by some), which melts in the sun,
and is regarded as a delicacy by the Arabs, yet the quail (Exodus 16:13 ; Numbers
11:31) still migrate from the sea northward across the desert in spring, flying
low by night. The birds noticed (Leviticus 11 ; Deuteronomy 14) include--as Canon
Tristram remarked--species found on the seashores and in the wilderness, such
as the cormorant, pelican and gull; the ostrich (in the desert East of Moab);
the stork, the crane and the heron which migrate from Africa to the Jordan valley.
It is notable that, except the heron (Assyrian anpatu), the Hebrew names are not
those used by later Assyrians. The mammals include the boar which loves the marshes,
and the hyrax (the King James Version "coney") which still exists near Sinai and
in the desert of Judah, with the desert hare. It is remarkable that in Deuteronomy
(14:5), besides the ibex and the bubak, two species are added (the fallow deer,
Hebrew 'ayyal, the King James Version "hart," and the roebuck, Hebrew yachmur,
Arabic yachmur, the King James Version "fallow deer") which are not desert animals.
The former occurs at Tabor; the latter was found by the present writer in 1873
on Carmel, and is since known in Gilead and Lebanon. But Deuteronomy refers to
conditions subsequent to the capture of Gilead and Bashan.
9. Characteristic Names of the Districts
The various districts in the desert receive characteristic names in the account
of the Exodus. Thus, Shur is the coast region under the "wall" of the Tih, and
Sin (Exodus 17:1 ; Numbers 33:11) was the "glaring" desert (see SINAI) of white
chalk, West of Sinai. Paran is noticed 10 times, as a desert and mountain region
(Deuteronomy 33:2 ; Habakkuk 3:3) between Sinai and Kadesh. The name seems to
survive in Wady Feiran West of Sinai. It means some kind of "burrows," whether
referring to mines, caves or water pits, according to the usual explanation; but
in Arabic the root also means "hot," which is perhaps more likely. The term seems
to be of very wide extension, and to refer to the Tih generally (Genesis 21:21);
for David (1 Samuel 25:1) in Paran was not far from Maon and Carmel South of Hebron,
and the same general application (1 Kings 11:18) is suggested in another passage.
Finally the desert of Zin (tsin) is noticed 9 times, and very clearly lay close
to Kadesh-barnea and East of Paran (Numbers 13:21 ; 20:1 ; 34:3 ; Deuteronomy
32:51 ; Joshua 15:3). The rabbis rendered it "palm" (tsin), which is appropriate
to the 'Arabah valley which still retains the old name mentioned in Deuteronomy
1:1. These various considerations as to the conditions to be fulfilled may serve
to show that the difficulties often raised, as to the historic character of the
Exodus narrative, have been much overstated; and a further study of the various
journeys serves to confirm this view. |
II. FIRST JOURNEY
1. Mode of Traveling
Israel left Egypt in the early part of April (after the 14th of Abib) and reached
Sinai about the 14th or 19th of the 3rd month (Exodus 19:1), or at the end of
May. They thus took two months to accomplish a journey of about 117 miles; but
from the first camp after crossing the Red Sea to that in the plain before the
Mount ten marches are mentioned, giving intervals of less than 12 miles between
each camp. Thus they evidently remained in camp for at least 50 days of the time,
probably at the better supplied springs, including that of the starting-point,
and those at Elim and Rephidim, in order to rest their flocks. The camps were
probably not all crowded round one spring, but spread over a distance of some
miles. The Arabs indeed do not camp or keep their flocks close to the waters,
probably in order not to defile them, but send the women with donkeys to fetch
water, and drive the sheep and goats to the spring or well in the cool of the
afternoon. Thus we read that Amalek "smote the hindmost" (Deuteronomy 25:18),
which may either mean the stragglers unable to keep up when "weary," or perhaps
those in the camp most in the rear.
2. The Route: the First Camp
The route of Israel has been very carefully described by Robinson (BR, 1838, I,
60-172; II, 95-195), and his account is mainly followed in this and the next sections.
We may place the first camp (see EXODUS), between the springs which supply Suez
('Ain Nab'a and 'Ayyun Musa), which are about 4 miles apart. The first of these
is scooped out among the sand hillocks, and bubbles up in a basin some 6 ft. deep.
The water is brackish, but supplies as many as 200 camel loads at once for Suez.
At 'Ayyun Musa ("the springs of Moses") there are seven springs, some being small
and scooped in the sand. A few palms occur near the water (which is also brackish),
and a little barley is grown, while in recent times gardens of pomegranates have
been cultivated (A. E. Haynes, Man-Hunting in the Desert, 1894, 106), which, with
the palms, give a grateful shade.
3. Waters of Marah
From this base Israel marched "three days in the wilderness" of Shur, "and found
no water" (Exodus 15:22). They no doubt carried it with them, and may have sent
back camels to fetch it. Even when they reached the waters of Marah ("the bitter")
they found them undrinkable till sweetened. The site of Marah seems clearly to
have been at 'Ain Chawarah ("the white chalk spring"), named from the chalky mound
beside it. This is 36 miles from 'Ayyun Musa, giving an average daily march of
12 miles. There is no water on the route, though some might have been fetched
from 'Ain Abu Jerad in Wady Sudr, and from the small spring of Abu Suweirah near
the sea. Burckhardt thought that the water was sweetened from the berries of the
Gharqad shrub (which have an acid juice) on the thorny bushes near the spring.
This red berry ripens, however, in June. There is no doubt, on the other hand,
that the best treatment for brack water is the addition of an acid taste. The
Arabs consider the waters of this spring to be the most bitter in the country
near.
4. Camp by the Red Sea
From Marah, the next march led to Elim ("the palms"), where were "twelve springs
(not "wells") of water and seventy palms." The site seems clearly to have been
in Wady Gharandil, where a brook is found fed by springs of better water than
that of Marah. The distance is only about 6 miles, or an easy march, and palm
trees exist near the waters. Israel then entered the desert of Sin, stretching
from Elim to Sinai, reaching a camp "by the Red Sea" (Numbers 33:10) just a month
after leaving Egypt (Exodus 16:1). The probable site is near the mouth of Wady
et-Taiyibeh ("the goodly valley"), which is some 10 or 12 miles from the springs
of Gharandil. The foothills here project close to the coast, and North of the
valley is Jebel Chammam Far'aun ("the mountain of Pharaoh's hot bath"), named
from hot sulphur springs. The water in Wady et-Taiyibeh is said to be better than
that of Marah, and this is the main Arab watering-place after passing Gharandil.
A small pond is here described by Burckhardt at el-Murkhat, in the sandstone rock
near the foot of the mountains, but the water is bitter and full of weeds, moss
and mud. The site is close to a broad shore plain stretching South Here two roads
diverge toward Sinai, which lies about 65 miles to the Southeast, and in this
interval (Numbers 33:11 - 15) five stations are named, giving a daily march of
13 miles. The Hebrews probably took the lower and easier road, especially as it
avoided the Egyptian mines of Wady el-Maghdrah ("valley of the cave") and their
station at Serabit el-Khadim ("pillars of the servant"), where--though this is
not certain--there may have been a detachment of bowmen guarding the mines.
5. The Route to Sinai
None of the five camps on this section of the route is certainly known. Dophkah
apparently means "overdriving" of flocks, and Alush (according to the rabbis)
"crowding," thus indicating the difficulties of the march. Rephidim ("refreshments")
contrasts with these names and indicates a better camp. The site, ever since the
4th century AD, has always been shown in Wady Feiran (Eusebius, Onomasticon, under
the word "Rephidim")--an oasis of date palms with a running stream. The distance
from Sinai is about 18 miles, or 14 from the western end of the broad plain er-Rachah
in which Israel camped in sight of Horeb; and the latter name (Exodus 17:6) included
the Desert of Sinai even as far West as Rephidim. Here the rod of Moses, smiting
the rock, revealed to the Hebrews an abundant supply, just as they despaired of
water. Here apparently they could rest in comfort for some three weeks before
the final march to the plain "before the mount" (Exodus 19:1,2), which they reached
two months after leaving Egypt. Here Amalek--coming down probably from the mines--attacked
them in the rear. Meanwhile there was ample time for the news of their journey
to reach Midian, and for the family of Moses (Exodus 18:1 - 5) to reach Sinai.
On one of the low hills near Wady Feiran, Moses watched the doubtful fight and
built his stone altar. A steep pass separates the oasis from the Rachah plain,
and baggage camels usually round it on the North by Wady esh-Sheikh, which may
have been the actual route. The Rephidim oasis has a fertile alluvial soil, and
the spot was chosen by Christian hermits perhaps as early as the 3rd century AD.
|
III. SECOND JOURNEY
1. The Stay at Sinai
Israel remained at Mt. Sinai for 10 months, leaving it after the Passover of the
"second year" (Numbers 9:1 - 3), and apparently soon after the feast, since, when
they again witnessed the spring migration of the quail (Numbers 11:31) "from the
sea"--as they had done in the preceding year (Exodus 16:13) farther West--they
were already about 20 miles on their road, at Kibroth-hattaavah, or "the graves
of lust."
2. Site of Kadesh-barnea
(1) In order to follow their journey it is necessary to
fix the site of Kadesh-barnea to which they were going, and there has been a good
deal of confusion as to this city since, in 1844, John Rowlands discovered the
site of the western Kadesh, at 'Ain Qadis in the northern part of the Tih. Robinson
pointed out (BR, II, 194, note 3) that this site could not possibly be right for
Kadesh-barnea; and, though it was accepted by Professor Palmer, who visited the
vicinity in January, 1870, and has been advocated by Henry Clay Trumbull (Kadesh-barnea,
1884), the identification makes hopeless chaos of the Old Testament topography.
The site of 'Ain Qadis is no doubt that of the Kadesh of Hagar (see SHUR), and
a tradition of her presence survives among the Arabs, probably derived from one
of the early hermits, since a small hermitage was found by Palmer in the vicinity
(Survey of Western Palestine, Special Papers, 1881, 19). But this spring is not
said to have been at the "city" of Kadesh-barnea, which is clearly placed at the
southeast corner of the land of Israel (Joshua 15:3), while, in the same chapter
(Joshua 15:23), another site called Kedesh is mentioned, with Adadah ('Ada'deh
7 miles Southeast of Arad) and Hazor (at Jebel Chadireh); this Kedesh may very
well have been at the western Kadesh.
(2) Kadesh-barnea is noticed in 10 passages of the Old Testament, and in 16 other
verses is called Kadesh only. The name probably means "the holy place of the desert
of wandering," and--as we shall see--the wanderings of Israel were confined to
the 'Arabah. The place is described as "a city in the uttermost .... border" of
Edom (Numbers 20:16), Edom being the "red land" of Mt. Seir, so called from its
red sandstones, as contrasted with the white Tih limestone. It is also very clearly
placed (Numbers 34:3 , 4) South of the Dead Sea (compare Joshua 15:3), while Ezekiel
also (47:19) gives it as the southeastern limit of the land, opposed to Tamar
(Tamrah near Gaza) as the southeastern border town. A constant tradition, among
Jews and Christians alike, identifies Kadesh-barnea with Petra, and this as early
as the time of Josephus, who says that Aaron died on a mountain near Petra (Ant.,
IV, iv, 7), and that the old name of Petra was Arekem (vii, 1). The Targum of
Onkelos (on Numbers 34:4) renders Kadesh-barnea by "Rekem of the G'aia" and this
name--meaning "many-colored"--was due to the many-colored rocks near Petra, while
the g'aia or "outcry" is probably that of Israel at Meribah-kadesh (Numbers 27:14),
and may have some connection with the name of the village el-Jii, at Petra, which
is now called Wady Musa ("the valley of Moses") by the Arabs, who have a tradition
that the gorge leading to Petra was cloven by the rod of Moses when he struck
the rock at the "waters of strife" (Numbers 27:14), forming the present stream
which represents that of "Meribah of Kadesh." Eusebius also (in Onomasticon under
the word "Barne") connects Kadesh with Petra, and this traditional site so fully
answers the requirements of the journey in question that it may be accepted as
one of the best-fixed points on the route, especially as the position of Hazeroth
agrees with this conclusion. Hazeroth (Numbers 11:35 ; 12:16 ; 33:17 ; Deuteronomy
1:1) means "enclosures," and the name survives at 'Ain Chadrah ("spring of the
enclosure") about 30 miles Northeast of Mt. Sinai on the way to the 'Arabah. It
was the 3rd camp from Sinai, the 1st being Taberah (Numbers 11:3) and the 2nd
Kibroth-hattaavah (Numbers 11:35), giving a daily march of 10 miles. |
See KADESH-BARNEA.
3. The Route: Hazeroth to Moseroth
After passing Hazeroth (Numbers 12:16 ; 13:3) the journey appears to have been
leisurely, and Israel probably camped for some time in the best pastures of the
'Arabah. For the spies were sent from Paran near Hazeroth to explore the route
to Kadesh, and to examine the "south country" through which Israel hoped to enter
Palestine (Numbers 13:17,21). They explored this district (Numbers 13:21 ; 32:8)
from "the wilderness of Zin," or otherwise "from Kadesh-barnea," on the East,
to Rehob--probably Rehoboth (now er-Ruheibeh)--on the West; and--having been absent
40 days (Numbers 13:25)--after visiting Hebron (Numbers 13:22) they returned by
the direct route leading South of Arad (Tell 'Arad) to Petra, which road is called
(Numbers 21:1) the "way of the spies." On their return, in the season of "first-ripe
grapes" (Numbers 13:20), they found Israel at Kadesh (Numbers 13:26). No place
North of Hebron is mentioned in the account of their explorations, and it is difficult
to suppose that, in 40 days, they could have reached the Syrian city of Hamath,
which is some 350 miles North of Petra, and have returned thence. The definition
of Rehob (mentioned before Hebron) as being 'on the coming to Hamath' (Numbers
13:21) is best explained as a scribe's error, due to an indistinct manuscript,
the original reading being chalatseth, and referring to the classical Elussa (now
Khalasah) which lies 10 miles North of Rehoboth on the main road to Beersheba
and Hebron. Israel left Sinai in the spring, after the Passover, and was near
Hazeroth in the time of the quail migration. Hazeroth possesses the only perennial
supply of water in the region, from its vicinity the spies set forth in August.
4. The Camps between Hazeroth and Moseroth
Most of the sites along this route are unknown, and their position can only be
gathered from the meaning of the names; but the 6th station from Hazeroth was
at Mt. Shepher (Numbers 33:23), and may have left its name corrupted into Tell
el-'Acfar (or 'Asfar), the Hebrew meaning "the shining hill," and the Arabic either
the same or else "the yellow." This site is 60 miles from Hazeroth, giving a daily
march of 10 miles. As regards the other stations, Rithmah means "broomy," referring
to the white desert broom; Rimmon-perez was a "cloven height," and Libnab a "white"
chalky place; Rissah means "dewy," and Kehelathah, "gathering." From Mt. Shepher
the distance to the vicinity of Mt. Hor is about 55 miles, and seven stations
are named, giving an average march of 8 miles. The names are Haradah (Numbers
33:24), "fearful," referring to a mountain; Makheloth, "gatherings"; Tahath--probably
"below"--marking the descent into the 'Arabah; Terah, "delay," referring to rest
in the better pastures; Mithkah, "sweetness" of pasture or of water; Hashmonah,
"fatness"; and Moseroth; probably meaning "the boundaries," near Mt. Hor. These
names, though now lost, agree well with a journey through a rugged region of white
limestone and yellow sandstone, followed by a descent into the pastoral valley
of the 'Arabah. The distances also are all probable for flocks. |
IV. THE THIRTY-EIGHT YEARS
1. The History
From the time of their first arrival at Kadesh-barnea, in the autumn of the 2nd
year, to the day that the Hebrews crossed the brook Zered in Moab on their final
march, is said to have been a period of 38 years (Deuteronomy 2:14), during which
the first generation died out, and a strong race of desert warriors succeeded
it. During this period Israel lived in the nomadic state, like modern Arabs who
change camp according to the season within well-defined limits, visiting the higher
pastures in summer, and wintering in the lower lands. On their first arrival near
Kadesh-barnea, they were discouraged by the report of the spies, and rebelled;
but when they were ordered to turn South "by the way of the Red Sea" or Gulf of
'Aqabah, they made an unsuccessful attempt to enter Palestine by the way of the
spies (Numbers 14:25 - 45). They were discomfited by Amalekites at Hormah ("cutting
off"), which place is otherwise called Zephath (Judges 1:17). Here also they were
again defeated by the king of Arad (Numbers 21:1 , 3) in the early autumn of the
40th year of wandering. This site may well be placed at the ascent now called
Nuqb es-Cufah ("the pass of Zephath"), which preserves the Hebrew name, 45 miles
Northwest of Mt. Hor, on the main road from Hebron to Petra. The route is well
watered, and 'Ain Yemen is a spring at the foot of this ascent leading to the
higher terrace of the Tih. Arad lies North of the road, and its Canaanite king
no doubt marched South some 40 miles, to defend the top of the ascent down which
the Amalekites had driven the first generation of Hebrews, who returned to the
Kadesh-barnea camp.
2. The Camps Visited
We are not left without any notice of the stations which Israel visited, and no
doubt revisited annually, during the 38 years of nomadic life. We have in fact
three passages which appear to define the limits of their wanderings.
(1) In the first of these (Numbers 33:31 - 36) we find that
they left Moseroth, near Mt. Hor, the site of which latter has always been shown--since
the time of Josephus at least--at the remarkable mountain West of Petra, now called
Jebel Haran ("Aaron's Mountain"); thence they proceeded to the wells of the Bene-jaakan,
to Hor-haggidgad, and to Jotbathah. Hor-haggidgad (or Gudgodah, Deuteronomy 10:7)
signifies apparently the "hill of thunder," and the word is not in any way connected
with the name of Wady Ghadaghid ("the valley of failing waters"), applying to
a ravine West of the 'Arabah; for the Hebrew and Arabic words have not a letter
in common. The site of Jotbathah, which was in "a land of brooks of waters" (Deuteronomy
10:7), is, on the other hand, pretty clearly to be fixed at 'Ain et-Tabah ("the
good spring"), 28 miles North of 'Aqabah, and about 40 along the road from Mt.
Hor. This spring, near a palm grove, feeds the winter lake of et-Tabah to its
West in the 'Arabah. The next station was Abronah ("the crossing"), and if this
refers to crossing the 'Arabah to the western slopes, we are naturally brought--on
the return journey--to Ezion-geber, at 'Ain-ghudian (the usual identification),
which springs from the western slopes of the Tih on the side of the lake opposite
to Jotbathah. Thence the migrants gradually returned to Kadesh.
(2) The second passage (Deuteronomy 10:6 , 7). is one of many geographical notes
added to the narrative of the wanderings, and gives the names in a different order--Wells
of the Bene-jaakan, Moserah, Gudgodah, and Jotbathah--but this has little importance,
as the camps, during 38 years, would often be at these springs.
(3) The third passage is in the preface to Deuteronomy (1:1 , 2), which enumerates
the various places where Moses spoke to Israel at various times after leaving
Sinai. These include the region East of Jordan, the wilderness, the 'Arabah, "over
against Suph," with all the district between Paran and Tophel (now Tufileh, on
the southern border of Moab), as well as Laban (probably the Libnah of Numbers
33:20), Hazeroth, and Dizahab which may be Dhahab on the seashore East of Sinai.
This list, with the valuable notes added showing that Kadesh-barnea was 11 days
from Horeb in the direction of Mt. Seir, refers to speeches down to the last days
of Moses' life. The wanderings of the 38 years do not include the march through
Edom and Moab; and, though it is of course possible that they may have extended
to Hazeroth and Sinai, it seems more probable that they were confined to the 'Arabah
between Petra and Jotbathah. Elath (now 'Aqabah), on the eastern shore at the
head of the gulfs, is not mentioned; for the raised beach South of the Lake of
Jotbathah would not give pasture. In summer the camps would be on the western
slopes of the valley, where grass might be found in April; and the annual migrations
were thus within the limits of some 500 square miles, which is about the area
now occupied by a strong tribe among Arabs. |
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V. THE FINAL JOURNEY
1. The Route
In the 1st month of the 40th year (Numbers 20:1) Israel was at Kadesh in the desert
of Zin, where Miriam was buried. They were troubled once more by want of water,
till Moses smote the rock of Meribah ("strife"). They were commanded to keep peace
with their relatives of Edom and Moab, whose lands were not attacked by the Hebrews
till the time of Saul, and of David and his successors. They camped on the border
of Kadesh, desiring to reach the main road to Moab through the city; and, when
this was refused by the king of Edom, they withdrew a few miles West to Mt. Hor.
Here Aaron was buried, and was mourned for 30 days (Numbers 20:29), after which
the 2nd attempt to reach Hebron by the main road (Numbers 21:1) was also repulsed.
Since, on this occasion, Israel remained "many days" in Kadesh (Deuteronomy 1:46)
and left it less than 38 years after they first reached it in autumn, it would
seem that they may have started in August, and have taken about a month to reach
the brook Zered; but only five stations are noticed (Numbers 21:10 - 12 ; 33:41
- 44) on the way. They are not said--in any passage--to have gone to Elath, but
they turned "from mount Hor by the way to the Red Sea, to compass the land of
Edom" (Numbers 21:4), or, as otherwise stated (Deuteronomy 2:8), they went "from
the way of the Arabah" on the road which led "from Elath and from Ezion-geber";
and thus, starting on the "way to the Red Sea," they "compassed mount Seir many
days," turning "northward" by the "way of the wilderness of Moab" (Deuteronomy
2:1,8) after passing through the coast of Edom (Deuteronomy 2:4).
2. The Five Stations to the Border of Moab
If the list of five stations is complete, we may suppose that they left the 'Arabah
road not many miles South of Petra, striking East by an existing road leading
to Ma'an, and thus gaining the high plateau above Petra to the East, and reaching
the present Chaj route. This view is confirmed by the notice of Punon as the 2nd
camp, if we accept the statement of Eusebius (Onomasticon, under the word "Phinon");
for he appears to have known it as an Edomite village North of Petra, in the desert,
where convicts were employed digging copper. The name, however, has not been recovered.
The preceding camp at Zalmonah suggests some "gloomy" valley leading up to the
Edomite plateau. North of Punon, the 3rd camp was at Oboth ("water bags"), and
the 4th was at Iyim or Iye-abarim ("the ruins" or "the ruins of the crossings"),
the site of which is pretty certainly at 'Aimeh, a few miles North of Tophel.
The total distance thus seems to have been about 60 miles for four marches, or
15 miles a day. Iyim was "in the border of Moab" (Numbers 33:44) and in the desert
facing Moab, in the East (Numbers 21:11).
3. From Iyim to Arnon
Here therefore Israel left Edom; and between Iyim and the river Arnon, in a distance
of about 32 miles, only one station is mentioned, being at the valley of Zered
(Numbers 21:12 ; Deuteronomy 2:13,14). This has usually been placed at Wady el-Chesy
("the pebbly valley"), which flows into the Dead Sea, having its head near Iyim;
but this is evidently too far South, and it is no doubt the great gorge at Kerak
that is intended, having its head close to the Chaj road, halfway from Iyim to
Arnon, giving a daily march of 16 miles. The traditional identification of the
Arnon with Wady Mojib is rendered certain by the positions of Diban (Dhiban) and
Aroer ('Ar'air) close by. It was the border of the Amorites, who had driven the
Moabites South of this river (Numbers 21:13; Deuteronomy 2:36), depriving them
of their best lands which stretched to Heshbon. These Amorites were apparently
recent intruders who, with the Hittites (see HITTITES), had invaded Damascus and
Bashan from North Syria, and who no doubt had thus brought the fame of Balaam
from Pethor (Numbers 22:5), on the Euphrates near Carchemish.
4. The Message to Sihon
The Hebrews were now a strong people fit for war, and Moses sent messengers from
the "wilderness of Kedemoth" (Deuteronomy 2:26) to Sihon in Heshbon, demanding
a peaceful passage through his lands, such as had been accomplished through Edom
and Moab. Kedemoth ("the Eastern Lands") was evidently the desert of Moab.
It was objected, by Colenso, to the narrative of the Pentateuch that, since Israel
only reached the brook Zered in autumn of the 40th year, only six months are left
for the conquest of North Moab, Gilead and Bashan. But it must be remembered that
the Hebrews left all their impedimenta in the "plains of Moab" (Numbers 22:1)
opposite Jericho at Shittim, so that the advance of their army in Gilead and Bashan
was unimpeded. The Assyrians, in later times, covered in a season much longer
distances than are attributed to Hebrew conquerors, and the six months leave quite
enough time for the two missions sent from Moab (Numbers 22:5-36) to fetch Balaam.
See NUMBERS, BOOK OF.
5. From the Arnon to Shittim
(1) It is notable that, for the march from the Arnon to
Shittim, we have two lists of stations. That which is said to have been written
down by Moses himself (Numbers 33:45 - 49) mentions only four stations in a distance
of about 25 miles--namely Dibon-gad, Almon-diblathaim, Nebo and the plains of
Moab, where the camps were placed at various waters from Beth-jeshimoth (Sueimeh)
on the northeastern shore of the Dead Sea to Abelshittim ("the Meadow of Acacias"),
now called the Ghor es-Seiseban, or "Valley of Acacias." In this area of 50 square
miles there were four running streams, besides springs, and excellent pasture
for flocks. This therefore was the headquarters of the nation during the Amorite
war.
(2) In the 2nd list (Numbers 21:13 - 20) we read of a still more gradual and cautious
advance in the Amorite lands, and this may represent the march of the main body
following the men of war. Leaving the Arnon, they reached "a well" (Beer), probably
near Dibon, this being one of those shallow water pits which the Arabs still scoop
out in the valleys when the water runs below the surface. Between Arnon and Pisgah
(or Nebo) no less than five stations are noticed in about 20 miles, namely Beer,
Mattanah ("the gift"), Nahaliel ("the valley of God"), Bamoth (or Bamoth-Baal
(Numbers 22:41), "the monuments of Baal"), and Pisgah (Jebel Neba). Of these only
the last is certainly known, but the central station at Nahaliel may be placed
at the great gorge of the Zerqa Ma'ain, the road from Dibon to Nebo crossing its
head near Beth-meon. There was plenty of water in this vicinity. The last stage
of Israel's march thus seems to represent a program of only about 4 miles a day,
covered by the more rapid advance of the fighting men; and no doubt the women,
children and flocks were not allowed to proceed at all until, at least, Sihon
had been driven from Heshbon (Numbers 21:21 - 25). |
6. Review
We have thus considered every march made by the Hebrews, from Egypt to Shittim,
by the light of actual knowledge of their route. We have found no case in which
the stations are too far apart for the passage of their beasts, and no discrepancies
between any of the accounts when carefully considered. If, as some critical writers
think, the story of the spies and the list of camps said to have been written
down by Moses are to be attributed to a Hebrew priest writing in Babylonia, we
cannot but wonder how he came to be so accurately informed as to the topography
of the wilderness, its various regions, its water-supply and its natural products.
It does not seem necessary to suppose a "double source," because, in the spring
of two successive years, the manna is noticed, and Israel is recorded as having
eaten the quail flying (as now) by night to the Jordan valley from Africa. The
march was not continuous, and plenty of time is left, by the recorded dates, for
the resting of the flocks at such waters as those of Elim, Rephidim and Hazeroth.
The wanderings of the 38 years represent a nomadic life in the best pastures of
the region, in and near the 'Arabah. Here the new race grew up--hardy as the Arabs
of today. When they left Egypt the Pharaoh still had a firm hold on the "way of
the Philistines," and the Canaanites owned his sway. But 40 years later Egypt
was defeated by the Amorites, and the forces of the Pharaoh were withdrawn from
Jerusalem after suffering defeat in Bashan (see Tell el-Amarna Letters, number
64, British Museum, where no less than nine known places near Ashteroth and Edrei
are noticed); general chaos then resulted in Southern Palestine, when the 'Abiri
(or Hebrews) appeared from Seir, and "destroyed all the rulers" (see EXODUS).
This then, was the historic opportunity for the defeat of the Amorites, and for
Joshua's conquest of the Promised Land. |
C. R. Conder
Tags:
40 years, bible commentary, bible history, bible reference, bible study, define, exodus, israel, moses, promised land, sinai, wandering of israel, wilderness of wandering
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