Numbers 33:14
They set out from Alush and camped at Rephidim, where there was no water for the people to drink.
They set out from Alush
The phrase "They set out from Alush" marks a specific point in the Israelites' journey through the wilderness. The Hebrew root for "set out" is "nasa," which means to pull up, especially the tent pegs, indicating a significant transition or movement. Alush is one of the lesser-known stops in the wilderness journey, and its exact location remains uncertain. This movement signifies obedience to God's guidance, as the Israelites followed the cloud by day and the fire by night, trusting in God's provision and direction.

and camped at Rephidim
The word "camped" comes from the Hebrew "chanah," meaning to pitch a tent or encamp. This suggests a temporary but intentional settling, a pause in their journey. Rephidim is historically significant as it is the site of both a miraculous provision of water and a battle against the Amalekites. The name Rephidim itself is thought to mean "supports" or "rests," which is ironic given the challenges faced there. This highlights the dual nature of our spiritual journey, where places of rest can also be places of testing and growth.

where there was no water for the people to drink
The absence of water at Rephidim is a critical test of faith for the Israelites. Water, a symbol of life and sustenance, is often used in Scripture to represent spiritual nourishment and the presence of God. The Hebrew word for "water" is "mayim," and its absence here underscores the Israelites' dependence on God for their physical and spiritual needs. This situation foreshadows the living water that Christ offers, as mentioned in John 4:14, pointing to the ultimate fulfillment of our deepest needs in Him. The lack of water challenges the Israelites to trust in God's provision, reminding us that in our own deserts, God is our source of life and sustenance.

Persons / Places / Events
1. Alush
A location in the wilderness journey of the Israelites. The exact location is unknown, but it represents a stage in their journey from Egypt to the Promised Land.

2. Rephidim
A significant campsite for the Israelites where they faced a lack of water. It is also the place where they experienced God's provision through Moses striking the rock to bring forth water.

3. The Israelites
The people of God, descendants of Abraham, Isaac, and Jacob, who were delivered from slavery in Egypt and were journeying to the Promised Land.

4. Moses
The leader chosen by God to deliver the Israelites from Egypt and guide them through the wilderness.

5. God's Provision
The event of God providing water from the rock at Rephidim, demonstrating His faithfulness and care for His people.
Teaching Points
Dependence on God
The Israelites' journey through the wilderness teaches us about the necessity of relying on God for our needs. Just as they depended on God for water, we must trust Him for our daily provisions.

God's Faithfulness
Despite the Israelites' complaints, God remained faithful and provided for them. This reminds us that God is faithful even when we doubt or struggle.

Spiritual Thirst
The physical thirst of the Israelites points to a deeper spiritual thirst that only God can satisfy. Jesus, the living water, fulfills our spiritual needs.

Testing and Growth
The challenges at Rephidim were a test of faith for the Israelites. Our trials can be opportunities for spiritual growth and deeper trust in God.

Leadership and Obedience
Moses' obedience in following God's instructions at Rephidim is a model for us in listening to and obeying God's guidance in our lives.
Bible Study Questions
1. What does the journey from Alush to Rephidim teach us about the nature of our spiritual journey with God?

2. How can we apply the lesson of God's provision at Rephidim to our current life situations where we feel a lack or need?

3. In what ways does the account of Rephidim challenge us to trust in God's faithfulness, even when circumstances seem dire?

4. How does the New Testament reference to the rock in 1 Corinthians 10:4 deepen our understanding of Christ's role in our lives?

5. Reflect on a time when you faced a "Rephidim" moment in your life. How did you see God's provision, and what did you learn from that experience?
Connections to Other Scriptures
Exodus 17:1-7
This passage provides a detailed account of the events at Rephidim, where the Israelites quarreled with Moses due to the lack of water, and God instructed Moses to strike the rock to provide water.

Psalm 78:15-16
This psalm reflects on God's miraculous provision of water from the rock, emphasizing His power and care for His people.

1 Corinthians 10:4
Paul refers to the spiritual rock that followed the Israelites, identifying it with Christ, highlighting the spiritual significance of God's provision.
The Journeyings of the IsraelitesD. Young Numbers 33:1-49
People
Aaron, Abel, Arad, Egyptians, Gad, Geber, Israelites, Moses, Perez, Tahath, Terah, Zephon
Places
0, Abarim, Abel-shittim, Abronah, Almon-diblathaim, Alush, Arad, Baal-zephon, Bene-jaakan, Beth-jeshimoth, Canaan, Dibon-gad, Dophkah, Edom, Egypt, Elim, Etham, Ezion-geber, Hahiroth, Haradah, Hashmonah, Hazeroth, Hor-haggidgad, Iye-abarim, Iyim, Jericho, Jordan River, Jotbathah, Kadesh-barnea, Kehelathah, Kibroth-hattaavah, Libnah, Makheloth, Marah, Migdol, Mithkah, Moab, Moseroth, Mount Hor, Mount Shepher, Nebo, Negev, Oboth, Pi-hahiroth, Punon, Rameses, Red Sea, Rephidim, Rimmon-perez, Rissah, Rithmah, Sinai, Succoth, Tahath, Terah, Zalmonah, Zin
Topics
Alush, Camped, Drink, Drinking-water, Encamp, Encamped, Journey, Journeyed, Pitched, Removed, Rephidim, Reph'idim, Tents, Traveled
Dictionary of Bible Themes
Numbers 33:3-48

     7222   exodus, events of

Library
Some Miscellaneous Matters Belonging to the Country About Jericho.
Let us begin from the last encampings of Israel beyond Jordan. Numbers 33:49: "They encamped near Jordan from Beth-jeshimoth unto Abel-shittim."--"From Beth-jeshimoth to Abel-shittim were twelve miles." It is a most received opinion among the Jews, that the tents of the Israelites in the wilderness contained a square of twelve miles. So the Targum of Jonathan, upon Number 2:2; "The encamping of Israel was twelve miles in length, and twelve miles in breadth." And the Gemarists say, "It is forbidden
John Lightfoot—From the Talmud and Hebraica

Arbel. Shezor. Tarnegola the Upper.
"Arbel a city of Galilee."--There is mention of it in Hosea 10:14. But there are authors which do very differently interpret that place, viz. the Chaldee paraphrast, R. Solomon, Kimchi: consult them. It was between Zippor and Tiberias. Hence Nittai the Arbelite, who was president with Josua Ben Perahiah. The valley of Arbel is mentioned by the Talmudists. So also "The Arbelite Bushel." "Near Zephath in Upper Galilee was a town named Shezor, whence was R. Simeon Shezori: there he was buried. There
John Lightfoot—From the Talmud and Hebraica

Christ the Water of Life.
"Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life" (John iv. 13, 14). "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink" (John vii. 37). "And did all drink the same spiritual drink: for they drank
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with
John Bunyan—The Works of John Bunyan Volumes 1-3

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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