Numbers 33:24
They set out from Mount Shepher and camped at Haradah.
They set out from Mount Shepher
Mount Shepher is mentioned only in this passage, and its exact location remains uncertain. The name "Shepher" means "beauty" or "brightness," which may indicate a notable feature of the landscape. This stage in the Israelites' journey reflects their continued obedience to God's command to move towards the Promised Land. The movement from one location to another signifies the transient nature of their wilderness experience, emphasizing reliance on God's guidance. This journey is part of the larger narrative of the Israelites' exodus from Egypt, a foundational event in biblical history that underscores themes of deliverance and covenant.

and camped at Haradah.
Haradah, like Mount Shepher, is not well-documented outside of this passage, and its precise location is unknown. The name "Haradah" means "fear" or "trembling," which could suggest a challenging or significant event occurred there, though the text does not specify. This stop is one of many in the Israelites' 40-year journey through the wilderness, a period marked by testing and preparation for entering the Promised Land. The journey from Mount Shepher to Haradah is part of a detailed itinerary in Numbers 33, which serves as a historical record of the Israelites' travels and God's faithfulness in leading them. This passage, like others in the chapter, highlights the importance of remembering God's past acts of deliverance and provision, encouraging faith and trust in His promises.

Persons / Places / Events
1. Mount Shepher
A location mentioned in the Israelites' journey through the wilderness. The exact location is not known, but it represents a stage in their journey from Egypt to the Promised Land.

2. Haradah
Another campsite for the Israelites during their wilderness wanderings. The name "Haradah" is derived from the Hebrew root "charadah," meaning "fear" or "trembling," which may indicate the nature of the experiences or challenges faced there.

3. The Israelites
The people of God, led by Moses, who were journeying from Egypt to the Promised Land. Their journey is marked by numerous stops and starts, reflecting both physical and spiritual challenges.
Teaching Points
God's Guidance in Our Journey
Just as God led the Israelites from Mount Shepher to Haradah, He guides us through the various stages of our lives. We must trust His direction, even when the path is unclear.

Facing Fear with Faith
The name "Haradah" suggests fear or trembling. In our own lives, we may encounter situations that cause fear, but we are called to respond with faith, trusting in God's provision and protection.

The Importance of Spiritual Milestones
Each stop in the Israelites' journey had significance. Similarly, we should recognize and reflect on the spiritual milestones in our lives, understanding how they contribute to our growth and faith.

Learning from the Past
The Israelites' journey is a reminder to learn from past experiences. We should consider how God has been faithful in previous challenges and use that knowledge to strengthen our faith in current and future trials.
Bible Study Questions
1. What does the journey from Mount Shepher to Haradah teach us about trusting God's guidance in our own lives?

2. How can we apply the lessons of faith and fear from the Israelites' experience at Haradah to our personal challenges today?

3. In what ways can we identify and commemorate spiritual milestones in our lives, similar to the Israelites' journey?

4. How does reflecting on past experiences of God's faithfulness help us face current fears or uncertainties?

5. What other biblical journeys or accounts of faith can we draw parallels to in our own spiritual walk, and how do they encourage us?
Connections to Other Scriptures
Exodus 13:21-22
This passage describes how God led the Israelites with a pillar of cloud by day and a pillar of fire by night. It connects to Numbers 33:24 by illustrating God's guidance throughout their journey, including their time at Mount Shepher and Haradah.

Deuteronomy 8:2
This verse reflects on the purpose of the Israelites' wilderness journey, emphasizing testing and reliance on God. It connects to the stops at Mount Shepher and Haradah as part of this broader divine purpose.

Hebrews 11:8-10
This New Testament passage speaks of Abraham's faith in journeying to an unknown land, paralleling the Israelites' journey and their reliance on God's promises.
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
Camped, Encamp, Encamped, Haradah, Hara'dah, Journey, Journeyed, Mount, Pitched, Removed, Shapher, Shepher, 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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