moses journey to the promised land map

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 ).

• The Researcher
• Podcast Interview: The Lost Sea
• The Exodus Enigma
• The Date of the Exodus
• The Sojourn in Egypt

Map of the Exodus from Egypt

• Proof of Mount Sinai in Arabia
• Exodus Mysteries Book
• Mount Sinai and the Apostle Paul
• Was Mount Sinai a Volcano?
• The Sea of the Exodus
• Wind and the Sea Crossing
• The Lost Sea of the Exodus
• Where Was Ancient Midian?
• Exodus Synopsis
• Return Policy
• Reader Reviews
• Dead Sea Topics
• Jerusalem Archaeology

The likely starting point of the Exodus was   Tel el-Dab’a   (ancient   Rameses ), in Goshen in the northeast Nile Delta ( Map 1 ).  My research, published in   The Lost Sea of the Exodus , placed the sea parting at the Gulf of Aqaba (Hebrew:   Yam Suph ), on the east side of the Sinai Peninsula. If so, Mount Sinai would lay further east in Arabia, and the Hebrews would have hurried through the peninsula to get there.

Map 1. Proposed Exodus Route Across the Sinai Peninsula.  Click to enlarge.

En route to Arabia, (Exod. 13:20; 14:2), Moses received a divine command in   Etham   to turn from the path that lead to the head of the gulf and, instead, enter the wilderness to encamp somewhere on its shore. The only accessible and sizeable beachhead lies near the midpoint of the gulf at   Nuweiba   ( Map 1 ). Suitable seafloor topography also extends toward Arabia from that point, albeit in very deep water.

What was the likely Exodus route between   Rameses   and   Nuweiba ?

Some investigators surmise that the Hebrews followed the   Darb el Hajj   (Arabic: “way of the pilgrimage”), a road developed for the Muslim Hajj after the 7 th -century emergence of Islam (see   Map 2 ). The first peninsula Hajj road was constructed ca AD 875 by the Egyptian governor under the Fatimid Caliph. Much of the route lacks archaeological evidence of more ancient use.   Darb el Hajj was a general term for various pilgrim routes leading to Mecca and the Sinai Peninsula route was called   Tariq al-Hajj al-Masri , meaning “the opening stage of the Hajj.” Several variations of this road developed, but the main route was always outfitted with stations provisioned in advance with water and supplies. Although this route linked the heads of the gulfs (Suez and Aqaba), it would have been a problematic path in the Exodus because it notoriously lacked water and fodder.

Map 2. Ancient Roads in the Sinai Peninsula . Click to enlarge.

There are three other historical routes across the Peninsula ( Map 2 ). The oldest, which followed the Mediterranean coast, was called “ways of Horus” by the Egyptians, and “Via Maris” (Latin: “way of the sea,” e.g., Latin Vulgate Matt. 43:15) by the Romans. The Bible called it the “way of the land of the Philistines,” but indicated that it was not used in the Exodus: “…when Pharaoh had let the people go, God led them   not  through the way of the land of the Philistines, although that was near…” (Exod. 3:17)

The oldest route connecting the heads of the gulfs was the   Darb esh-Shawi   (Arabic: “way of the heights”?). It also would have presented water and fodder limitations for the Hebrews.

Further south, the   Roman Road,   named for its depiction on the Roman-Byzantine (4 th -century AD)   Peutinger Table , passed just north of the traditional Mount Sinai. Ancient Aramaic, Greek, Hebrew, and Arabic graffiti along this route indicate that it was used by Nabataeans prior to the Roman period and later by religious pilgrims. This route did provide some oasis stops, but it would have added much distance to the Hebrews’ trek across the Peninsula.

My research indicates that Moses did not follow any of the above routes. The Bible says that they took “the way of the wilderness of the   Red Sea   (Hebrew:   yam suph )” (Exod. 13:18);   yam suph referring to the Gulf of Aqaba.

The Hebrews left Egypt on the 15 th   of   Aviv , which fell close to the Spring Equinox (March 21) and coincided with the end of the Peninsula rainy season. Arabian explorer Alois Musil (1926) observed:

If the Israelites migrated from Egypt in the month of March and if there had been an abundance of rain on the peninsula of Sinai that year, they would have found rain pools of various sizes in all of the cavities and in all of the hollows of the various river beds, and they could have comfortably replenished their water bags and watered their flocks.

Considering these factors, the best conditions would have been offered by a route utilizing the extensive wadi (valley) network in the northern peninsula plateau. Not only do these wadis offer more passable terrain, they have a greater potential for providing water and vegetation. Following this line of thinking, explorer E. H. Palmer noted that:

In the larger wadies, draining as they do so extensive an area, a very considerable amount of moisture infiltrates through the soil, producing much more vegetation than in the plains. Sufficient pasturage for the camels is always to be had in these spots, and here and there a few patches of ground are even available for cultivation (Palmer 1872).

Map 1   lays out a feasible route through the network of low-lying wadis. The travel distance between   Rameses   and   Nuweiba   via this path is about 438 km (272 mi.). Given these circumstances, and the travel chronology in the book of Exodus, I estimate that the Hebrews crossed the Sinai Peninsula in as little as 18 days, an average of 15.1 miles per day.

Consult   The Lost Sea of the Exodus   for more details.

Share this:

The Nile Delta was a triangular area of marshland about 150 miles from north to south, from Memphis to the Mediterranean, and about 150 - 200 miles wide.

Upper Egypt was a bit further south from Lower Egypt, starting at Memphis (bottom of the Nile Delta Triangle) and extended for about 600 miles down the Nile River Valley to Elephantine (Aswan).

Genesis 47:6 - The land of Egypt [is] before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest [any] men of activity among them, then make them rulers over my cattle.   

Hosea 9:6 - For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles.

Exodus 14:1-2 - And the LORD spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

Exodus 14:21-22 - And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

Egypt in the Bible Encyclopedia - ISBE Egypt 1. The Basis of the Land: Though Egypt is one of the earliest countries in recorded history, and as regards its continuous civilization, yet it is a late country in its geological history and in its occupation by a settled population. The whole land up to Silsileh is a thick mass of Eocene limestone, with later marls over that in the lower districts. It has been elevated on the East, up to the mountains of igneous rocks many thousand feet high toward the Red Sea. It has been depressed on the West, down to the Fayum and the oases below sea-level. This strain resulted in a deep fault from North to South for some hundreds of miles up from the Mediterranean. This fault left its eastern side about 200 ft. above its western, and into it the drainage of the plateau poured, widening it out so as to form the Nile valley, as the permanent drain of Northeast Africa. The access of water to the rift seems to have caused the basalt outflows, which are seen as black columnar basalt South of the Fayum, and brown massive basalt at Khankah, North of Cairo. 2. The Nile Valley: The gouging out of the Nile valley by rainfall must have continued when the land was 300 ft. higher than at present, as is shown by the immense fails of strata into collapsed caverns which were far below the present Nile level. Then, after the excavations of the valley, it has been submerged to 500 ft. lower than at present, as is shown by the rolled gravel beds and deposits on the tops of the water-worn cliffs, and the filling up of the tributary valleys--as at Thebes--by deep deposits, through which the subsequent stream beds have been scoured out. The land still had the Nile source 30 ft. higher than it is now within the human period, as seen by the worked flints in high gravel beds above the Nile plain. The distribution of land and water was very different from that at present when the land was only 100 ft. lower than now. Such a change would make the valley an estuary up to South of the Fayum, would submerge much of the western desert, and would unite the Gulf of Suez and the Mediterranean. Such differences would entirely alter the conditions of animal life by sea and land. And as the human period began when the water was considerably higher, the conditions of climate and of life must have greatly changed in the earlier ages of man's occupation.  Full Article

Egypt in Smith's Bible Dictionary

Egypt (land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two natural divisions of the country into an upper and a lower region. The Arabic name of Egypt --Mizr-- signifies "red mud." Egypt is also called in the Bible "the land of Ham," Ps 105:23,27 comp. Psal 78:51 --a name most probably referring to Ham the son of Noah --and "Rahab," the proud or insolent: these appear to be poetical appellations. The common ancient Egyptian name of the country is written in hieroglyphics Kem, which was perhaps pronounced Chem. This name signifies, in the ancient language and in Coptic, "black," on account of the blackness of its alluvial soil. We may reasonably conjecture that Kem is the Egyptian equivalent of Ham. GENERAL APPEARANCE, CLIMATE, ETC. --The general appearance of the country cannot have greatly changed since the days of Moses. The whole country is remarkable for its extreme fertility, which especially strikes the beholder when the rich green of the fields is contrasted with the utterly bare, yellow mountains or the sand-strewn rocky desert on either side. The climate is equable and healthy. Rain is not very unfrequent on the northern coast, but inland is very rare. Cultivation nowhere depends upon it. The inundation of the Nile fertilizes and sustains the country, and makes the river its chief blessing. The Nile was on this account anciently worshipped. The rise begins in Egypt about the summer solstice, and the inundation commences about two months later. The greatest height is attained about or somewhat after the autumnal equinox. The inundation lasts about three months. The atmosphere, except on the seacoast, is remarkably dry and clear, which accounts for the so perfect preservation of the monuments, with their pictures and inscriptions. The heat is extreme during a large part of the year. The winters are mild, --from 50  Full Article

The Exodus in Smith's Bible Dictionary

Exodus, The         of the Israelites from Egypt. the common chronology places the date of this event at B.C. 1491, deriving it in this way: --In 1Ki 6:1 it is stated that the building of the temple, in the forth year of Solomon, was in the 480th year after the exodus. The fourth year of Solomon was bout B.C. 1012. Add the 480 years (leaving off one years because neither the fourth nor the 480th was a full year), and we have B.C. 1491 as the date of the exodus. This is probably very nearly correct; but many Egyptologists place it at 215 years later, --about B.C. 1300. Which date is right depends chiefly on the interpretation of the Scripture period of 430 years, as denoting the duration of the bondage of the Israelites. The period of bondage given in Ge 15:13,14; Ex 12:40,41 and Gala 3:17         as 430 years has been interpreted to cover different periods. The common chronology makes it extend from the call of Abraham to the exodus, one-half of it, or 215 years, being spend in Egypt. Others make it to cover only the period of bondage spend in Egypt. St. Paul says in Ga 3:17 that from the covenant with (or call of) Abraham the giving of the law (less than a year after the exodus) was 430 years. But in Ge 15:13,14 it is said that they should be strangers in a strange land,a nd be afflicted 400 years, and nearly the same is said in Ex 12:40 But, in very truth, the children of Israel were strangers in a strange land from the time that Abraham left his home for the promised land, and during that whole period of 430 years to the exodus they were nowhere rulers in the land. So in Ex 12:40 it is said that the sojourning of the children of Israel who dwelt in Egypt was 430 years. But it does not say that the sojourning was all in Egypt, but this people who lived in Egypt had been sojourners for 430 years. (a) This is the simplest way of making the various statements harmonize. (b) The chief difficulty is the great increase of the children of Israel from 70 to 2,000,000 in so short a period as 215 years, while it is very easy in 430 years. But under the circumstances it is perfectly possible in the shorter period. See on ver. 7         (c) If we make the 430 years to include only the bondage in Egypt, we must place the whole chronology of Abraham and the immigration of Jacob into Egypt some 200 years earlier, or else the exodus 200 years later, or B.C. 1300. in either case special difficulty is brought into the reckoning. (d) Therefore, on the whole, it is well to retain the common chronology, though the later dates may yet prove to be correct. The history of the exodus itself commences with the close of that of the ten plagues. [PLAGUES, THE TEN] In the night in which, at midnight, the firstborn were slain,         Ex 12:29 Pharaoh urged the departure of the Israelites. vs. Ex 12:31,32 They at once set forth from Rameses, vs. Ex 12:37,39 apparently during the night v. Ex 12:42 but towards morning on the 15th day of the first month. Nu 33:3 They made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occurred by which they were saved, while the pursuer and his army were destroyed. [RED SEA, PASSAGE OF]  Full Article

The Red Sea in Smith's Bible Dictionary

The Passage of the Red Sea It is necessary to endeavor to ascertain the route of the Israelites before we can attempt to discover where they crossed the sea. The point from which they started was Rameses, a place certain in the land of Goshen, which we identified with the Wadi-t-Tumeylat. They encamped at Succoth. At the end of the second day's journey the camping place was at Etham, "in the edge of the wilderness." Ex 13:20; Nu 33:6 Here the Wadi-t-Tumeylat was probably left, as it is cultivable and terminates in the desert. At the end of the third day's march for each camping place seems to mark the close of a day's journey the Israelites encamped by the sea, place of this last encampment and that of the passage would be not very far from the Persepolitan monument at Pihahiroth. It appears that Migdol was behind Pi-hahiroth and on the other hand Baalzephon and the sea. From Pi-hahiroth the Israelites crossed the sea. This was not far from halfway between the Bitter Lakes and the Gulf of Suez, where now it is dry land. The Muslims suppose Memphis to have been the city at which the Pharaoh of the exodus resided before that event occurred. From opposite Memphis a broad valley leads to the Red Sea. It is in part called the Wadi-t-Teeh, or "Valley of the Wandering." From it the traveller reaches the sea beneath the lofty Gebel-et-Takah, which rises in the north and shuts off all escape in that direction excepting by a narrow way along the seashore, which Pharaoh might have occupied. The sea here is broad and deep, as the narrative is generally held to imply. All the local features seem suited for a great event. The only points bearing on geography in the account of this event are that the sea was divided by an east wind. Whence we may reasonably infer that it was crossed from west to east, and that the whole Egyptian army perished, which shows that it must have been some miles broad.   Full Article

The Bible Mentions "Egypt" Many Times

The Geography of the Exodus: A Journey from Egypt to Canaan

The Exodus is one of the most significant events in the history of the Israelites. It is the story of their escape from slavery in Egypt and their journey to the land of Canaan, which God had promised to them. The geography of the Exodus played a crucial role in shaping the experiences and beliefs of the Israelites. Here's a closer look at the journey from Egypt to Canaan.

• Egypt: The Exodus began in Egypt, where the Israelites had been living in slavery for over 400 years. According to the Bible, Moses led the Israelites out of Egypt and across the Red Sea, which God miraculously parted to allow them to pass.
• Sinai Peninsula: After crossing the Red Sea, the Israelites traveled through the Sinai Peninsula, a barren and desolate region that was difficult to navigate. It was at Mount Sinai that Moses received the Ten Commandments and established the covenant between God and the Israelites.
• Wilderness: The Israelites spent 40 years wandering in the wilderness, a harsh and unforgiving landscape that was marked by sand dunes, rocky terrain, and extreme temperatures. They relied on God's provision of manna and water to sustain them during their journey.
• Jordan River: The Israelites eventually arrived at the Jordan River, which they crossed into the land of Canaan, the promised land. The crossing of the Jordan River is seen as a symbol of the Israelites' transition from slavery to freedom.
• Canaan: The land of Canaan was a region that was rich in resources and had fertile soil, making it an ideal location for settlement. The Israelites faced many challenges as they established themselves in the land, including conflicts with other tribes and struggles to maintain their religious beliefs.

The geography of the Exodus provides us with a greater understanding of the challenges and triumphs of the Israelites as they journeyed from slavery in Egypt to freedom in the promised land. The landscape of the region played a significant role in shaping their experiences and beliefs, and continues to be an important part of their cultural and religious heritage.

Related Posts

The Reign of Otho: A Brief Yet Impactful Chapter in Roman History

In the annals of ancient Rome, the name Otho stands as a reminder of the tumultuous nature of imperial politics... Read More

The Land of Milk and Honey: Understanding the Geography of Israel in the Bible

The land of Israel, also known as the Holy Land, has a rich history and plays a prominent role in... Read More

The Role of Geography in the Book of Revelation

The Book of Revelation is one of the most intriguing and controversial books in the Bible. It is a prophetic... Read More

The Exodus is one of the most significant events in the history of the Israelites. It is the story of... Read More

This video is part of a series of 12 animated maps.

▶ view series: the bible and history, the routes of the exodus.

This map is part of a series of 12 animated maps showing the history of The Bible and History.

Towards the end of the Book of Genesis, Abraham’s grandson Jacob travelled to Egypt with all his tribe in order to escape the famine that was devastating Canaan.

In the Book of Exodus, it is said that, after several generations, Jacob’s descendants were still living in Egypt and had been reduced to slavery.

God then ordered Moses and his brother Aaron to take the Hebrews out of Egypt and lead them into the Land of Canaan. Because the Pharaoh [ identified by some Biblical scholars as Ramesses II ] refused to release them , God inflicted several disasters on the Egyptians, known as the ‘ten plagues of Egypt’.

The Hebrews managed to leave but were chased by the Egyptian Army. This led to the famous episode when the sea opened up before the People of Israel and let them cross over. It then closed again on the Egyptians. This sea is usually believed to be the Red Sea.

The most direct route from Northern Egypt to Canaan lies along the Mediterranean coast, a long way from the Red Sea. But Canaan was at that time ruled by Egypt and this route would have been protected by garrisons established in fortresses.

Drawing on information in the Book of Exodus and the Book of Numbers, Biblical scholars have established two possible routes for the Hebrews.

The first would have taken them from the south of the Sinai Peninsula to the mountain known in Arabic as Jabal Musa (‘Mount Moses’), where the Divine Law is said to have been revealed to Moses.

After the revelation of God’s Law, the Hebrews continued their journey and reached the gates of the Promised Land, south of the Negev Desert.

According to the second itinerary, they would have taken a more northernly route which ran parallel to the coast as far as the mountain called Jabal Halal.

The Book of Numbers [chaps. 13–14] tells us that, despite the miracles performed by God, the Hebrews later revolted against him and Moses and that, being very afraid, they refused to go further into Canaan. For this reason, they were condemned to wander in the desert for 40 years.

Subsequently they travelled to the Gulf of Aqaba and then marched north, either via the so-called Valley of Arabah, linking the Gulf of Aqaba to the Dead Sea, or by a more mountainous route to the east close to Arabia.

They finally reached the shores of the Dead Sea and the eastern banks of the River Jordan which they had to cross in order to enter the Promised Land.

The story of the Exodus is the origin of the Jewish Feast of Passover and consequently of the Christian Easter. However, according to most archaeologists and Biblical scholars, the historical reality of this event is open to question.

Some Egyptian documents mention several occasional escapes by Levantine slaves. It is possible that the Exodus story emanates from the memory of a small group that might have experienced these kinds of events. This might have been transformed over time into a foundation story for the Hebrew people.

You are using an outdated browser. Upgrade your browser today or install Google Chrome Frame to better experience this site.

• Bible Studies
• New/Special
• Encouragement
• Christian Symbols
• Scholarly Articles
• Way of the Cross
• Thanksgiving
• St. Patrick's Day
• New Year's Day
• Steps to Peace with God
• Articles/Stories

Beginning the Journey (for new Christians) . en Español

Old Testament Abraham Jacob Moses Joshua Gideon David, Life of Elijah Psalms Solomon Songs of Ascent (Ps 120-135) Isaiah Advent/Messianic Scriptures Daniel Rebuild & Renew: Post-Exilic Books

Gospels Christmas Incarnation (Mt, Lk) Sermon on the Mount (Mt 5-7) Mark Luke's Gospel John's Gospel 7 Last Words of Christ Parables Jesus and the Kingdom Resurrection

Acts The Early Church (Acts 1-12) Apostle Paul (Acts 12-28)

Paul's Epistles Christ Powered Life (Rom 5-8) 1 Corinthians 2 Corinthians Galatians Ephesians Vision for Church (Eph) Philippians Colossians, Philemon 1 & 2 Thessalonians 1 & 2 Timothy, Titus

General Epistles Hebrews James 1 Peter 2 Peter, Jude 1, 2, and 3 John

Revelation Revelation Conquering Lamb of Revelation

Topical Glorious Kingdom, The Grace Great Prayers Holy Spirit, Disciple's Guide Lamb of God Listening for God's Voice Lord's Supper Names of God Names of Jesus Christian Art

Appendix 2. The Route of the Exodus.

The route of the Exodus has been hotly debated. Since there are no archaeological artifacts from the Exodus itself and place names seldom match places identifiable today, we are left to sort out the probable route based on clues from the biblical accounts and the land itself. Three main routes of the Exodus to Mt. Sinai have been proposed.

1. Northern Sinai Route

The Northern Route sees the "Reed Sea" as Lake Serbonis, then along the Mediterranean coast of Sinai. It finds Mount Sinai in the northern part of the Sinai Peninsula.  However, this route was heavily fortified by the Egyptians, since it constituted the route enemies would take to attack Egypt. This route is explicitly excluded by the text:

"When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter . For God said, 'If they face war, they might change their minds and return to Egypt.' So God led the people around by the desert road toward the Red Sea." (Exodus 13:17-18)

Moreover, the present Lake Serbonis probably didn't yet exist at the time of Moses.

2. Central Sinai Route

A route directly east of the end of Wadi Tumilat across the center of the Sinai Peninsula doesn't have enough wells to support this body of people and animals.

I've recently seen a variation on this -- not held by any reputable scholar -- that claims the "real" Red Sea ("Reed Sea") is the Gulf of Aqaba, the "real" Mt. Sinai is Jebel el Lawz in Arabia. The theory holds that Pharaoh's chariots chased the Israelites across the center of the Sinai Peninsula, then down the steep canyon of Wadi Watir, across Nuweiba beach, and a slightly submerged land bridge into Arabia. 1 The problem with this view is that the Scripture shows the confrontation between Pharaoh and Moses at the Red Sea before the trek across the Sinai Peninsula, not after it. It just doesn't fit the facts of Scripture.

3. Southern Sinai Route (Traditional)

Below is a map that shows the traditional route that makes the most sense to me.

The traditional route crosses the "Reed Sea" at perhaps Lake Timsah or the Bitter Lakes, then down Sinai's west coastlands, then east through the mountains and wadis to a southern Mount Sinai, perhaps Jebel Musa, then back up northeastward by Sinai's east coast and desert to Kadesh-barnea. This route has the advantage that it:

• Steers clear of nearly all Egyptian presence.
• The Shur desert was also called the desert of Etham (Numbers 33:8), in the latitude of the east end of Wadi Tumilat. So, moving through that desert for three days (if the middle way of Seir is excluded) has to be southward along the west coast of Sinai. 2
• The west coast of Sinai has a number of known watering places.

Of course, no one knows the route for sure. Very few of the stages of the journey outlined in Numbers 33 have been identified with any certainty, with the exception of Ezion Geber, Kadesh Barnea, and the plains of Moab.

Nevertheless, let's discuss some of the locations that we're more sure about -- plus a couple of others.

Ramses, Pithom, and Succoth (Exodus 12:37)

The locations of both Ramses and Succoth have been fairly well established. Scholars identify Rameses ("house of Rameses") as Qantir or Tell el-Dab`a, the ancient Avaris/Pi-Ramesse. 3 It was originally built on the eastern bank of the Pelusiac, the easternmost of the Nile's five ancient branches. Later, prior to 1069 BC, the course this branch of the Nile migrated away from the city, and the site was abandoned.

Succoth 4 (the modern Tell el-Maskhuta) is found in the Wadi Tumilat of the southeast delta. 5 The name Succoth in Hebrew means "temporary shelters, tents, booths," which corresponds to the Egyptian name Tjeku.

Kitchen makes a strong case to identify Pithom ("house of the god Atum") as Tell er-Retabe along the Wadi Tumilat, a few miles due west of Succoth. 6

Location of the Red Sea or yām sûp

We just don't know the exact location of the body of water identified in the text as the "Red Sea." The Hebrew is yām sûp , a term used in the Old Testament to identify a number of different bodies of water. Yām is used in the Old Testament over 300 times to refer to "sea" and about 70 times for "west" or "westward." 7 The word sûp means "reed, waterplant," a general term for marsh plants. 8 What we know as the Red Sea today lies to the south, with two northern branches, the Gulf of Aqabah to the east of the Sinai Peninsula and the Gulf of Suez to the west of the Sinai Peninsula.

According to 1 Kings 9:26 and other passages, 9 the term yām sûp is used to describe Gulf of Aqabah (Elat), the body of water east of the Sinai Peninsula. Of course, in many many passages, yām sûp is the sea of the Exodus. 10

We conclude, then, that the "Red Sea" ( yām sûp ) refers to some body of water east of the Nile delta. Scholars have found evidence of ancient canals in this area. Here are the primary possibilities of bodies of water we see today along the line of the present-day 101-mile Suez Canal, which opened in 1869. North to south, these are:

• Lake Ballah
• Lake Timsah
• Great Bitter Lake
• Little Bitter Lake

Water tables, no doubt, are different now than they were 3,000 years ago, so we can't judge just by what we see today. Some believe that the Gulf of Suez gradually receded over the centuries, its coastline slowly moving farther and farther southward away from Lake Timsah and the Greater Bitter Lake to its present coastline today. 11 "It is plausible, even if they were marshy areas, that the Israelites crossed while the area was flooded, which occurred periodically." 12 The exact spot of the crossing is impossible to determine with certainty, but it probably occurred either at Lake Timsah or at the Great Bitter Lake.

The Sinai Coast

If, indeed, the Israelites took the traditional southern route, it would have been a difficult trip. Beno Rothenberg notes:

"Sinai's broad southern littoral [area near the shoreline] is for the most part a sandy waste. In the wadi-estuaries and in a few depressions between the sea and the mountains of Sinai the yellow sand is relieved by white patches of chalk and limestone, sometimes mingled with loess. In such parts there is water and vegetation: tamarisks, date-palms, and acacias. But the parched soil shrivels and crumples up in the fierce desert heat." 13

Marah (Exodus 15:23)

Marah has been traditionally identified with Ain Hawara, but there can be no certainty. Beno Rothenberg observed in 1957 that Ain Hawara is "a spring now completely buried in sand. Only a cluster of date-palms and a damp spot nearby are there to tell of its existence." 14

Elim (Exodus 15:27)

It has always been tempting for scholars to try to locate the oasis of Elim.

"Then they came to Elim, where there were twelve springs and seventy palm trees, and they camped there near the water." (Exodus 15:27)

Elim ( ʾ�lim ) is the plural of ʾayil , "terebinth, great tree," so Elim means "(place of) great trees." 15 Some scholars identify Elim with the modern day Wadi Gharandel, located on the west coast of the Sinai Peninsula and the site of numerous palm trees, 16 but it is by no means proven.

Mount Sinai

The exact location of Mount Sinai (sometimes referred to as Mount Horeb) is unknown. There are three theories as to its general location:

• Northern Sinai . Candidates suggested are Jebel Helal, Jebel Kharif, Jebel Sin Bisher, Jebel Yeleq, Jebel Magharah, Jebel Karkom, or Kadesh-barnea itself.
• Arabia . Mountains suggested are present-day Petra, el-Khrob, or Hala el-Bedr. This has a long tradition, but is unlikely. 17
• Southern Sinai . The traditional southern route of the Exodus suggests four possible peaks, which I think are most likely, all clustered together: Jebel Musa ("Mountain of Moses") is 7,498 feet in elevation, Jebel Katarina is 8,551 feet, and Ras Safsafa is 7,113 feet. Jebel Serbal (6,739 feet) is west a few miles, near the Monastery of St. Catherine. Which of these peaks is the real Mount Sinai, God only knows, but each has its proponents. 19

The location of Rephidim is unknown. However, many have placed it near the Oasis of Feiran. Yohanan Aharoni comments:

"Wadi Feiran is one of the largest and most famous wadis in Sinai. It is 81 miles long and begins in the region of Jebel Musa, where it is called Wadi el Sheikh. Feiran boasts the chief oasis in Sinai, one of the wonders of the Peninsula. In the heart of the bleak and forbidding granite mountains a green parkland suddenly comes into view: over 6 miles of date-palm groves, tamarisks, reeds, rushes, and other vegetation, with a small sparkling stream to delight the eye, artesian wells, and even a petrol engine to draw up the water. The inhabitants are Bedouin." 20

Kadesh-Barnea

Kadesh is almost certainly to be identified with Ain el-Qudeirat in the Wadi el-Ain of the northern Sinai. "The vegetation near Ain el-Qudeirat and its ample supply of water suit very well the topographical requirements of the wilderness narratives." 21 Ain el-Qudeirat is the richest spring in the Sinai, having a flow of about 40 cubic meters per hour. 22

The actual location of Mount Hor is unknown, but was considered in Edomite territory. Josephus identified Mount Edom as Jebel Nebi Harim near Petra. But a more likely location might be Jebel Madura, about 15 miles northeast of Kadesh at the edge of Edom's territory. 23

Ezion-geber (Numbers 33:35; Deuteronomy 2:8)

Ezion-geber is almost surely located at Tell el-Kheleifeh at the north end of the Gulf of Aqaba.

Dizahab (Deuteronomy 1:1)

Dizahab must surely be related to the present town of Dahab, as both names are phonetic equivalents and both have to do with places of gold. 24

Jotbathah (Numbers 33:33)

Jotbathah is quite likely to be the oasis of Taba, located about seven miles south of Ezion-geber on the eastern side of the Sinai Peninsula. 25

Of course there are many speculations as to other identifications, but these are the most likely.

1 . This view is "explained" in a series of slides on the Grace upon Grace Ministries website.� http://graceupongraceministries.org/video-feed� It is explained by Russell and Colin Standish, Holy Relics or Revelation (Rapidan, VA: Hartland Publications).

2 . This analysis draws heavily on K.A. Kitchen, On the Reliability of the New Testament (Eerdmans, 2003), pp. 265-274. See also Peter Enns, "Exodus Route and Wilderness Itinerary," DOTP, pp. 272-280.

3 . P. Enns, "Exodus Route and Wilderness Itinerary," DOTP pp. 272-280, especially p. 273.

4 . Exodus 12:37; 13:20; Numbers 33:5-6

5 . W.L. Thompson, Jr., "Succoth," ISBE 4:648); Kitchen, Reliability , pp. 256-259.

6 . Kitchen, Reliability , pp. 256-259. J.H. Walton, "Exodus, Date of," DOTP, p. 262.

7 . Paul R. Gilchrist, yām , TWOT #871a.

8 . R.D. Patterson, sûp, TWOT #1479. Exodus 2:3, 5; Isaiah 19:6; Jonah 2:5.

9 . Also Exodus 23:31; Numbers 14:25; 21:4; Deuteronomy 1:40; 2:1; Judges 11:16; Jeremiah 49:21.

10 . Exodus 15:4, 22; Joshua 2:10; 4:23; Psalm 106:7, 9, 22.

11 . "Suez Canal," Wikipedia, 12 Dec 2010, citing Édouard Naville, "Map of the Wadi Tumilat" (plate image), in The Store-City of Pithom and the Route of the Exodus (London: Trubner and Company, 1885); S Rappoport, History of Egypt (London, Grolier Society, undated, early 20th century), Volume 12, Part B, Chapter V: "The Waterways of Egypt," pages 248-257.

12 . P. Enns, "Exodus Route and Wilderness Journey," DOTP, p. 276.

13 . Ben Rothenberg, God's Wilderness , p. 93, plate 30.

14 . Ben Rothenberg, God's Wilderness , p. 94, plate 33.

15 . ʾAyil , BDB 18.

16 . Kitchen, Reliability , p. 269, who sees it "possible, but not proven."

17 . Arguments pro and con are presented in Beitzel, Atlas , pp. 90-91.

18 . Map relies on Beitzel, Atlas , pp. 86-87, map 25.

19 . Kitchen ( Reliability , p. 270) says, "In practical terms, the immediate conjunction of clear space plus impressive mountain at Gebel Musa suits the biblical narrative much better than does Gebel Serbal.... Certainty is not attainable, but Gebel Musa may lead Gebel Serbal by a short head."

20 . Yohanan Aharoni in God's Wilderness , pp. 135-136.

21 . R.K. Harrison, "Kadesh," ISBE 3:1-2

22 . Moshe Dothan, "The Fortress at Kadesh-Barnea," Israel Exploration Journal , 1965, pp. 134-51. A number of photos of Kadesh-barnea can be found in God's Wilderness , plates 10-17.

23 . Harrison, Numbers , p. 272.

24 . Beitzel, Atlas , p. 92 and Map 25.

25 . Beitzel, Atlas , p. 92 and Map 25.

You can purchase one of Dr. Wilson's complete Bible studies in PDF, Kindle, or paperback format -- currently 48 books in the JesusWalk Bible Study Series.

Old Testament

• Abraham, Faith of
• Jacob, Life of
• Moses the Reluctant Leader
• David, Life of
• Songs of Ascent (Psalms 120-134)
• 28 Advent Scriptures (Messianic)
• Rebuild & Renew: Post-Exilic Books
• Christmas Incarnation (Mt, Lk)
• Sermon on the Mount (Mt 5-7)
• Luke's Gospel
• John's Gospel
• Seven Last Words of Christ
• Jesus and the Kingdom of God
• Resurrection and Easter Faith
• Early Church (Acts 1-12 )
• Apostle Paul (Acts 11-28)

Pauline Epistles

• Romans 5-8 (Christ-Powered Life)
• 1 Corinthians
• 2 Corinthians
• Philippians
• Colossians, Philemon
• 1 & 2 Thessalonians
• 1 &2 Timothy, Titus

General Epistles

• 1 & 2 Peter, Jude
• 1, 2, and 3 John
• Conquering Lamb of Revelation
• Glorious Kingdom, The
• Grace: Favor for the Undeserving
• Great Prayers of the Bible
• Holy Spirit, Disciple's Guide
• JesusWalk: Beginning the Journey
• Lamb of God
• Listening for God's Voice
• Lord's Supper: Disciple's Guide
• Names and Titles of God
• Names and Titles of Jesus

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

Buy “Exodus Route Restored” from Amazon by Steven Rudd

Buy Discounted copy: Email Steven Rudd to order:   Order discounted copy direct from author by email

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 .

Go To Start: WWW.BIBLE.CA

Bible Maps - Exodus and the conquest of Canaan

Download story: bible maps - exodus and the conquest of canaan.

Choose the file type and the file format:

Apple Keynote

Download Story Planner: Bible Maps - Exodus and the conquest of Canaan

A free Story Planner PDF can be downloaded. It shows the images with a short description of what is happening in each scene. You can print this and add your own notes.

• These images are the copyright David P. Barrett of Biblemapper.com who have granted FreeBibleimages permission to distribute them using a Creative Commons Attribution-NonCommercial 4.0 International License.
• Individual maps can be used in educational presentations, web articles, blogs and social media with attribution to David P. Barrett/Biblemapper.com.
• These images cannot be sold under any circumstances or used in any format for commercial gain.
• You cannot redistribute this set of images online but you can create a link to the relevant page on FreeBibleimages.org to allow others to download these images under the same Terms of Download.
• Downloaded pictures can be used in the retelling of Bible stories and narrative that are faithful to the Biblical account. They are not to be used in any context where the accompanying message is undermining of the Christian faith and gospel.

We are a team of Christians creating a visual journey through the Bible as a resource for teaching all ages – available for free download by anyone, anywhere at any time. FreeBibleimages is a UK registered charity (1150890).

Terms of image use

All images are free for you to use in teaching. Conditions on the reuse of the images are defined in the Terms of Download for any set. View our Frequently Asked Questions for more information.

News updates

View all our latest news and developments on the FreeBibleimages Project Update page.

Free newsletter

Be the first to know when new stories go online by signing up for our free newsletter. Our privacy policy explains how we guard your details.

E [email protected] W www.freebibleimages.org

If you are having trouble accessing or downloading files please explore our Help pages where you can find tips and tutorials. There are also videos to help you.

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.

Related Articles:

Hebrews through the Ages: The Enduring Legacy of Abraham’s Offspring

The story of the Hebrews, the descendants of Abraham, is a tapestry of miracles, trials, triumphs, and divine promises that have withstood the test of time. From the days of Abraham, through the biblical narratives and into modern times, the enduring...

Surviving the Roman Siege: The Story of Jerusalem’s Destruction

The destruction of Jerusalem stands as a haunting chapter in Hebrew history, marked by the Roman siege and the tragic downfall of the city. As we delve into the biblical accounts and historical records, we uncover the harrowing tale of Jerusalem's su...

Ancient Jerusalem: Unveiling the City’s Rich Heritage

Jerusalem, the timeless city at the heart of Hebrew history, stands as a symbol of faith, identity, and divine presence. Revered by Jews, Christians, and Muslims alike, Jerusalem's ancient roots are deeply intertwined with biblical narratives that un...

Echoes of Triumph and Tragedy: Kings and Prophets in Hebrew History

The history of the Hebrews is intricately woven with the narratives of their kings and prophets. From triumphant victories to heartbreaking tragedies, these figures played pivotal roles in shaping the destiny of the Hebrew people. As we explore their...

The Messiah’s Impact: Exploring Jesus’ Connection to Hebrew History

The arrival of Jesus, the long-awaited Messiah, had a profound and transformative impact on Hebrew history. As we delve into the biblical accounts, we unveil the extraordinary connection between Jesus and the historical narrative of the Hebrews. His ...

Captivity and Redemption: Lessons from the Babylonian Exile

The Babylonian Exile stands as a pivotal period in Hebrew history, symbolizing both the consequences of disobedience and the promise of redemption. Let us journey back to this significant chapter in the biblical narrative, exploring the lessons learn...

Hebrew History

• Bible History
• The Hebrews
• The Great Promise
• The Love of God
• The House & Throne
• The Disobedience
• The Captivity
• The Messiah
• The Rejection
• The Destruction
• The Diaspora
• The Gathering
• The Deception
• The Purging
• The Awakening
• The Kingdom
• The Eternal City

Recent posts

• Bible Maps and Images
• Expert Tree Removal Services

The Boundaries of the Promised Land

The original boundaries of the Promised Land as defined in Numbers 34 are somewhat different from the boundaries of the land that the Israelites eventually occupied. The original boundaries included the mountainous area north of Sidon and Damascus, but the Israelites never occupied this area during the settlement period. Conversely, the original boundaries did not include land east of the Jordan River, but the Israelites occupied this land after capturing it from Og and Sihon.

From Exodus to the Promised Land: Tracing Israel’s Journey with Bible Maps

The journey of the Israelites from slavery in Egypt to the Promised Land is one of the most iconic narratives in the Bible. It's a story of liberation, faith, and endurance that has captivated hearts for generations. Now, with the aid of Bible maps, we can vividly trace the steps of this epic journey, gaining a deeper appreciation for the challenges and triumphs that defined this pivotal moment in history.

Mapping the Exodus

The story of the Exodus begins with the Israelites' escape from Egyptian bondage. Bible maps provide a visual representation of their route, highlighting key locations such as the crossing of the Red Sea and their time in the wilderness. By following their path on the map, we can better understand the distances they covered and the obstacles they faced.

The Wilderness Experience

The Israelites' journey through the wilderness was a test of their faith and resilience. Bible maps allow us to explore the terrain they traversed, from the arid deserts to the oasis-like resting places. These maps help us appreciate the challenges of sustaining a large community in such harsh conditions and offer insights into the lessons learned during this period of wandering.

Following Moses' Leadership

Moses' leadership was instrumental in guiding the Israelites. Bible maps help us visualize his interactions with God on Mount Sinai and the various locations where he delivered crucial teachings and instructions. This visual journey enhances our understanding of Moses' role as both a spiritual leader and a practical guide for the nation.

The Entry into the Promised Land

The culmination of the Exodus story is the Israelites' entry into the Promised Land. With Bible maps, we can trace the final stages of their journey, including the crossing of the Jordan River and the conquest of Jericho. These maps allow us to witness the fulfillment of God's promise to lead the Israelites to a land flowing with milk and honey.

Contextualizing the Journey

Bible maps provide valuable historical and geographical context to the Exodus narrative. They show us the locations of significant events, the topography of the land, and the distances covered. This context enhances our appreciation of the magnitude of the Israelites' journey and the divine guidance that accompanied them.

Lessons of Faith and Endurance

Tracing the Israelites' journey with Bible maps offers more than just a visual representation of historical events. It's an opportunity to internalize the lessons of faith, perseverance, and trust in God that this story imparts. As we follow their footsteps on the map, we're reminded of the importance of leaning on faith during times of uncertainty.

Bible maps take us on a captivating journey through the Exodus narrative, allowing us to walk in the footsteps of the Israelites as they ventured from captivity to the Promised Land. These maps provide a window into their challenges, triumphs, and encounters with the divine. By exploring this journey through the lens of Bible maps, we gain a deeper understanding of the significance of their story and the enduring lessons it holds for our own faith journeys.

Related Posts

The Iconic Julius Caesar Statue in Rome: A Symbol of Power

Standing as a testament to one of history's most influential figures, the Julius Caesar statue in Rome serves as a... Read More

Visualizing Faith: Fostering a Deeper Connection with God’s Word Through Maps

The Word of God is a tapestry of stories, teachings, and truths that have shaped the lives of countless individuals... Read More

From Creation to Revelation: Tracing the Entire Bible Journey with Maps

The Bible is a remarkable journey through time, culture, and faith – a narrative that spans from the creation of... Read More

Beyond the Sunday School: Integrating Bible Maps into Church Programs

Churches are not just places of worship; they are hubs of learning, community, and spiritual growth. When it comes to... Read More

This website uses cookies to improve your experience. By continuing to use our site, you consent to our use of cookies.

> Privacy Policy

• Product Resources
• Liturgical Resources

Home > Media > Images

Map of the Israelite Journey: Out of the Wilderness, Into the Promised Land

About this image

Copyright © Saint Mary's Press. This image may be saved, printed or downloaded for personal and educational (non-commercial) use. All other uses require written permission from the publisher.

Related Text

• Map of 'Out of Egypt to the Wilderness and Promised Land'
• Paul's Journeys - PowerPoint
• Map of The Founders Journeys
• The Life of Moses: A Chronology
• Chapter 2 Activity: A Salvation History Time Line
• Map of the Exile and Back Home
• Empires of the Ancient Near East

Related Images

Map of the Prophets to Israel and Judah

Map of the Journeys of Abraham, Jacob and Joseph - The Founders

Map of the Exile to Babylon and Back to Jerusalem

• Bible Grant Program
• Rights & Permissions
• Submissions
• Privacy Policy
• DEI Statement
• High School
• Middle School
• All Products
• Order History
• Return Policy
• Parish Online Catalog
• K-8 Online Catalog
• High School Catalog

Ministry Care Team

• 800-533-8095
• International Distributors

Copyright © 2024 Saint Mary's Press. All rights reserved.   •   Privacy Policy

One blog, countless inspirations

Head to our blog to learn how to more effectively touch hearts and change lives through stories, saints, and scripture.

Take a Look

Moses and the Exodus

This map is available as a high resolution digital download with detailed instructions. You must bring the file to an Office Depot or similar store for easy color print and lamination. For personal, church or classroom use only.

Exodus 15:18-19 "The LORD shall reign for ever and ever. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea."

FOLLOW THE MAP

Map of Moses and the Exodus . This map reveals the places mentioned in the Bible during the time of Moses and the Exodus from Egypt. It reveals the Land of Egypt , the Red Sea , the land of Goshen where the hebrews were slaves for over 400 years. It also shows the Nile River and the Nile Delta, with important cities in ancient Egypt like Memphis, Heliopolis, and Gaza. The Israelites miraculously crossed the Red Sea over to the Sinai Wilderness where they eventually met God at Mount Sinai.

Moses and the Exodus for Little Kids

Click here to listen if the above player does not work.

Goshen. The Israelites were slaves in the land of Goshen, and it was here that the people of Israel multiplied so rapidly that Pharaoh issued an order to start destroying them. God called Moses as the deliverer and he led them out of Goshen and out of the hands of Pharaoh.

The Exodus. The Hebrews were finally given the command to leave Egypt, and they celebrated the Passover in their homes in the land of Goshen. At that point they journeyed into the wilderness of Egypt and came to the Red Sea. There were 600,000 men and also women and children. God appeared to them in the form of a large cloud like a tornado during the day, and a pillar of fire by night.

The Parting of the Red Sea. Pharaoh decided that it was too humiliating to allow the Hebrews to overpower him. He gathered his army and commanded his chariots to slaughter the Hebrews. The Israelites found themselves with nowhere to go, they cried out to Moses and he raised his staff and suddenly the waters of the Red Sea parted. It was a miracle that the giant sea separated in the Israelites crossed the entire sea on dry land. Pharaoh's chariots chased after the Israelites into the dry land and the sea had parted. Immediately the waters came back on them and destroyed them all.

The Sinai Wilderness. the Israelites crossed the Red Sea on dry land and made it to the other side, but this was just the beginning because now they had entered the great and terrible wilderness God would test them for 40 years.

The study of Moses is very important in the study of the Bible, let's pray:

Dear Jesus, we thank you for Moses, he was a man who was dedicated to you, and your Word calls him the humblest man on the face of the earth. Thank you Lord that you protect your people, and thank you that there are courageous people who are not afraid to stand with you when there's trouble. Help us to be strong. We love you. In Jesus name? Amen!

The Geography of the Bible

© Bible History Online ( https://bible-history.com ) Made by Network Local

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.

Suggested Links:

To the glory of god.

Thus says the LORD, “Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me . . . Jeremiah 9:23-24

Like The Master Ministries

P.O. Box 31976 Tucson, AZ  85751

A non-profit, 501(c)3 corporation. Donations to this ministry are tax-deductible.

Getting Acquainted

• Our Purpose
• Origin of Our Name
• What We Believe
• About the Author
• Copyright Policy
• Privacy Policy
• Terms of Use
• Donate to NeverThirsty
• Submit A Bible Question
• Newsletter Signup

Abraham's Journey Map

1960 to 1890 b.c. birth and early life of abraham.

Abram (Abraham) is born in 1960 B.C. to a 130 year old man named Terah living in Ur of the Chaldees. He is the third son in a family composed of older brother Haran (60 years old) and second oldest Nahor. The family, like many others in Ur (which is a seaport at the time), worships pagan deities (Joshua 24:2).

God, at an unknown time, appears to Abraham while he is still in Ur and commands him to leave.

The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran (Haran), and said to him, "Leave your land and your kindred, and come into the land that I will show you." Then he went out from the land of the Chaldeans and dwelt in Charran; and from there, after his father died, He removed him to this country (Canaan, the Promised Land) in which you now dwell. (Acts 7:2 - 4, HBFV throughout).

The family, after the death of Haran, finally leaves the city and travels northwest along the Euphrates River. Making the long journey are Terah, Abraham (now 70) and his wife Sarah (Sarai), Nahor and his wife Milcah, plus Nahor's son Lot and his wife (Genesis 11:29 - 31). They end up in a city named Haran in a region called Padanaram.

1890 to 1885 B.C. Leaving Haran

Terah, after living five years in Haran, dies at the age of 205 (Genesis 11:32). God again commands Abraham, who is now 75 (Genesis 12:4), to leave for a land he will show him.

And the Lord said to Abram (Abraham), "Get out of your country, and from your kindred, and from your father’s house into a land that I will show you. "And I will make of you a great nation. And I will bless you and make your name great. And you shall be a blessing. And I will bless those that bless you and curse the one who curses you. And in you shall all families of the earth be blessed." (Genesis 12:1 - 3).

The patriarch, along with Sarah, Lot and his wife, along with their slaves, then journey south to the land of Canaan (the Promised Land). Nahor and his family (except Lot and his family) stay in Haran.

1885 to 1880 B.C. Shechem, Bethel and Famine

The group, now led by Abraham, journeys to the Canaanite city of Shechem. God confirms his promise of land to the patriarch which motivates him to build an altar dedicated to the Lord (Genesis 12:6 - 7). After living in the area for a short time they travel farther south to an area east of Bethel (initially named Luz).

And he moved from there to a mountain on the east of Bethel. And he pitched his tent with Bethel toward the sea and Hai (Ai) on the east. And he built an altar there to the Lord, and called upon the name of the Lord. (Genesis 12:8).

After staying an unknown period of time near Bethel the group again journeys south (Genesis 12:9). It is at this point that the Bible is silent regarding where Abraham lived. He likely settled near either the city of Hebron or Beersheba. He and his family live in this area until a severe famine motivates them to sojourn in Egypt (Genesis 12:10).

Exodus 15:22-18:27 New American Bible (Revised Edition)

V. the journey in the wilderness to sinai.

At Marah and Elim. 22  ( A ) Then Moses led Israel forward from the Red Sea, [ a ] and they marched out to the wilderness of Shur. After traveling for three days through the wilderness without finding water, 23  they arrived at Marah, where they could not drink its water, because it was too bitter. Hence this place was called Marah. 24  As the people grumbled against Moses, saying, “What are we to drink?” 25  he cried out to the Lord , who pointed out to him a piece of wood. When he threw it into the water, the water became fresh. ( B )

It was here that God, in making statutes and ordinances for them, put them to the test. 26  He said: If you listen closely to the voice of the Lord , your God, and do what is right in his eyes: if you heed his commandments and keep all his statutes, I will not afflict you with any of the diseases with which I afflicted the Egyptians; ( C ) for I, the Lord , am your healer.

27  Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there near the water. ( D )

The Wilderness of Sin. 1  Having set out from Elim, the whole Israelite community came into the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month [ b ] after their departure from the land of Egypt. 2  Here in the wilderness the whole Israelite community grumbled against Moses and Aaron. 3  The Israelites said to them, “If only we had died at the Lord ’s hand in the land of Egypt, as we sat by our kettles of meat and ate our fill of bread! But you have led us into this wilderness to make this whole assembly die of famine!”

The Quail and the Manna. 4  Then the Lord said to Moses: ( E ) I am going to rain down bread from heaven [ c ] for you. Each day the people are to go out and gather their daily portion; thus will I test them, to see whether they follow my instructions or not. 5  On the sixth day, however, when they prepare what they bring in, let it be twice as much as they gather on the other days. 6  So Moses and Aaron told all the Israelites, ( F ) “At evening you will know that it was the Lord who brought you out of the land of Egypt; 7  and in the morning you will see the glory of the Lord , when he hears your grumbling against him. But who are we that you should grumble against us?” 8  And Moses said, “When the Lord gives you meat to eat in the evening and in the morning your fill of bread, and hears the grumbling you utter against him, who then are we? Your grumbling is not against us, but against the Lord .”

9  Then Moses said to Aaron, “Tell the whole Israelite community: Approach the Lord , for he has heard your grumbling.” 10  But while Aaron was speaking to the whole Israelite community, they turned in the direction of the wilderness, and there the glory of the Lord appeared in the cloud! 11  The Lord said to Moses: 12  I have heard the grumbling of the Israelites. Tell them: In the evening twilight you will eat meat, and in the morning you will have your fill of bread, and then you will know that I, the Lord , am your God.

13  In the evening, quail ( G ) came up and covered the camp. In the morning there was a layer of dew all about the camp, 14  and when the layer of dew evaporated, fine flakes were on the surface of the wilderness, fine flakes like hoarfrost on the ground. 15  On seeing it, the Israelites asked one another, “What is this?” [ d ] for they did not know what it was. But Moses told them, “It is the bread which the Lord has given you to eat. ( H )

Regulations Regarding the Manna. 16  “Now, this is what the Lord has commanded. Gather as much of it as each needs to eat, an omer [ e ] for each person for as many of you as there are, each of you providing for those in your own tent.” 17  The Israelites did so. Some gathered a large and some a small amount. 18  [ f ] But when they measured it out by the omer, the one who had gathered a large amount did not have too much, and the one who had gathered a small amount did not have too little. They gathered as much as each needed to eat. 19  Moses said to them, “Let no one leave any of it over until morning.” 20  But they did not listen to Moses, and some kept a part of it over until morning, and it became wormy and stank. Therefore Moses was angry with them.

21  Morning after morning they gathered it, as much as each needed to eat; but when the sun grew hot, it melted away. 22  On the sixth day they gathered twice as much food, two omers for each person. When all the leaders of the community came and reported this to Moses, 23  he told them, “That is what the Lord has prescribed. Tomorrow is a day of rest, a holy sabbath of the Lord . Whatever you want to bake, bake; whatever you want to boil, boil; but whatever is left put away and keep until the morning.” 24  When they put it away until the morning, as Moses commanded, it did not stink nor were there worms in it. 25  Moses then said, “Eat it today, for today is the sabbath of the Lord . Today you will not find any in the field. 26  Six days you will gather it, but on the seventh day, the sabbath, it will not be there.” 27  Still, on the seventh day some of the people went out to gather it, but they did not find any. 28  Then the Lord said to Moses: How long will you refuse to keep my commandments and my instructions? 29  Take note! The Lord has given you the sabbath. That is why on the sixth day he gives you food for two days. Each of you stay where you are and let no one go out on the seventh day. 30  After that the people rested on the seventh day.

31  The house of Israel named this food manna. ( I ) It was like coriander seed, [ g ] white, and it tasted like wafers made with honey.

32  Moses said, “This is what the Lord has commanded. Keep a full omer of it for your future generations, so that they may see the food I gave you to eat in the wilderness when I brought you out of the land of Egypt.” 33  Moses then told Aaron, “Take a jar [ h ] and put a full omer of manna in it. Then place it before the Lord to keep it for your future generations.” 34  As the Lord had commanded Moses, Aaron placed it in front of the covenant [ i ] to keep it.

35  The Israelites ate the manna for forty years, until they came to settled land; ( J ) they ate the manna until they came to the borders of Canaan. 36  (An omer is one tenth of an ephah.) [ j ]

Water from the Rock. 1  From the wilderness of Sin the whole Israelite community journeyed by stages, as the Lord directed, and encamped at Rephidim. ( K )

But there was no water for the people to drink, 2  ( L ) and so they quarreled with Moses and said, “Give us water to drink.” Moses replied to them, “Why do you quarrel with me? Why do you put the Lord to a test?” 3  Here, then, in their thirst for water, the people grumbled against Moses, saying, “Why then did you bring us up out of Egypt? To have us die of thirst with our children and our livestock?” 4  So Moses cried out to the Lord , “What shall I do with this people? A little more and they will stone me!” 5  The Lord answered Moses: Go on ahead of the people, and take along with you some of the elders of Israel, holding in your hand, as you go, the staff with which you struck the Nile. 6  I will be standing there in front of you on the rock in Horeb. Strike the rock, and the water will flow from it for the people to drink. ( M ) Moses did this, in the sight of the elders of Israel. 7  The place was named Massah and Meribah, [ k ] because the Israelites quarreled there and tested the Lord , saying, “Is the Lord in our midst or not?” ( N )

Battle with Amalek. 8  Then Amalek [ l ] came and waged war against Israel in Rephidim. ( O ) 9  So Moses said to Joshua, “Choose some men for us, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand.” 10  Joshua did as Moses told him: he engaged Amalek in battle while Moses, Aaron, and Hur climbed to the top of the hill. 11  As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight. 12  Moses’ hands, however, grew tired; so they took a rock and put it under him and he sat on it. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady until sunset. 13  And Joshua defeated Amalek and his people with the sword.

14  Then the Lord said to Moses: Write this down in a book as something to be remembered, and recite it to Joshua: ( P ) I will completely blot out the memory of Amalek from under the heavens. 15  Moses built an altar there, which he named Yahweh-nissi; [ m ] 16  for he said, “Take up the banner of the Lord ! [ n ] The Lord has a war against Amalek through the ages.”

Meeting with Jethro. 1  Now Moses’ father-in-law Jethro, the priest of Midian, heard of all that God had done for Moses and for his people Israel: how the Lord had brought Israel out of Egypt. 2  So his father-in-law Jethro took along Zipporah, Moses’ wife—now this was after Moses had sent her back— [ o ] 3  and her two sons. One of these was named Gershom; ( Q ) for he said, “I am a resident alien in a foreign land.” 4  The other was named Eliezer; for he said, “The God of my father is my help; he has rescued me from Pharaoh’s sword.” 5  Together with Moses’ wife and sons, then, his father-in-law Jethro came to him in the wilderness where he was encamped at the mountain of God, [ p ] 6  and he sent word to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons.”

7  Moses went out to meet his father-in-law, bowed down, and then kissed him. Having greeted each other, they went into the tent. 8  Moses then told his father-in-law of all that the Lord had done to Pharaoh and the Egyptians for the sake of Israel, and of all the hardships that had beset them on their journey, and how the Lord had rescued them. 9  Jethro rejoiced over all the goodness that the Lord had shown Israel in rescuing them from the power of the Egyptians. 10  “Blessed be the Lord ,” he said, “who has rescued you from the power of the Egyptians and of Pharaoh. 11  Now I know that the Lord is greater than all the gods; for he rescued the people from the power of the Egyptians when they treated them arrogantly.” 12  Then Jethro, the father-in-law of Moses, brought a burnt offering [ q ] and sacrifices for God, and Aaron came with all the elders of Israel to share with Moses’ father-in-law in the meal before God.

Appointment of Minor Judges. 13  The next day Moses sat in judgment for the people, while they stood around him from morning until evening. 14  When Moses’ father-in-law saw all that he was doing for the people, he asked, “What is this business that you are conducting for the people? Why do you sit alone while all the people have to stand about you from morning till evening?” 15  Moses answered his father-in-law, “The people come to me to consult God. 16  Whenever they have a disagreement, they come to me to have me settle the matter between them and make known to them God’s statutes and instructions.”

17  “What you are doing is not wise,” Moses’ father-in-law replied. 18  “You will surely wear yourself out, both you and these people with you. The task is too heavy for you; ( R ) you cannot do it alone. 19  [ r ] Now, listen to me, and I will give you some advice, and may God be with you. Act as the people’s representative before God, and bring their disputes to God. 20  Enlighten them in regard to the statutes and instructions, showing them how they are to conduct themselves and what they are to do. 21  But you should also look among all the people for able and God-fearing men, trustworthy men who hate dishonest gain, and set them over the people as commanders of thousands, of hundreds, of fifties, and of tens. ( S ) 22  Let these render decisions for the people in all routine cases. Every important case they should refer to you, but every lesser case they can settle themselves. Lighten your burden by letting them bear it with you! 23  If you do this, and God so commands you, [ s ] you will be able to stand the strain, and all these people, too, will go home content.”

24  Moses listened to his father-in-law and did all that he had said. 25  He picked out able men from all Israel and put them in charge of the people as commanders of thousands, of hundreds, of fifties, and of tens. 26  They rendered decisions for the people in all routine cases. The more difficult cases they referred to Moses, but all the lesser cases they settled themselves. 27  Then Moses said farewell to his father-in-law, who went off to his own country.

• 15:22 Red Sea : see note on Ex 15:4 .
• 16:1 On the fifteenth day of the second month : just one full month after their departure from Egypt. Cf. 12:2 , 51 ; Nm 33:3–4 . The Septuagint takes the date to be the beginning of the Israelites’ grumbling.
• 16:4 Bread from heaven : as a gift from God, the manna is said to come down from the sky. Cf. Ps 78:24–25 ; Wis 16:20 . Perhaps it was similar to a natural substance that is still found in small quantities on the Sinai peninsula—probably the honey-like resin from the tamarisk tree—but here it is, at least in part, clearly an extraordinary sign of God’s providence. With reference to Jn 6:32 , 49–52 , the Christian tradition has regarded the manna as a type of the Eucharist. Test : as the text stands, it seems to leave open the question whether the test concerns trusting in God to provide them with the daily gift of food or observing the sabbath instructions.
• 16:15 What is this : the Hebrew man hu is thus rendered by the ancient versions, which understood the phrase as a popular etymology of the Hebrew word man , “manna”; but some render man hu , “This is manna.”
• 16:16 Omer : a dry measure of approximately two quarts.
• 16:18 Paul cites this passage as an example of equitable sharing ( 2 Cor 8:15 ).
• 16:31 Coriander seed : small, round, aromatic seeds of bright brown color; the comparison, therefore, refers merely to the size and shape, not to the taste or color of the manna.
• 16:33 Jar : according to the Greek translation, which is followed in Hb 9:4 , this was a golden vessel.
• 16:34 The covenant : i.e., the ark of the covenant, in which were placed the two tablets of the Ten Commandments. Cf. 25:16 , 21–22 .
• 16:36 Omer…ephah : see note on Is 5:10 .
• 17:7 Massah…Meribah : Hebrew words meaning, respectively, “the place of the test” and “the place of strife, of quarreling.”
• 17:8 Amalek : the Amalekites appear in the Bible as early inhabitants of southern Palestine and the Sinai peninsula prior to the appearance of the Israelites in the region. Cf. Nm 24:20 .
• 17:15 Yahweh-nissi : meaning, “the Lord is my banner.”
• 17:16 Take up the banner of the Lord : lit., “a hand on the Lord ’s banner,” apparently a war cry for the Israelite troops in the conduct of Holy War; however, the Hebrew text is difficult to interpret.
• 18:2 Moses had sent her back : a later gloss which attempts to harmonize Zipporah’s presence with Jethro here in this story and the account of Moses’ return to Egypt with Zipporah in 4:20 .
• 18:5 The allusion to meeting Moses encamped at the mountain of God, prior to the arrival of the Israelites at Sinai in chap. 19 , might well suggest a different narrative context for this story from an earlier stage of the biblical tradition’s development. It is noteworthy that immediately after the Sinai pericope ( Ex 19:1–Nm 10:28 ), recounting the theophany at Sinai and the giving of the law, the narrative of Israel’s march through the wilderness resumes with an apparent doublet of the visit by Moses’ father-in-law ( Nm 10:29–32 ).
• 18:12 That a non-Israelite, such as Jethro, should bless Israel’s God by way of acknowledging what God had done for Israel ( v. 10 ) is not entirely surprising; but the Midianite priest’s sacrifice to the God of Israel, including his presiding over a sacrificial meal with Aaron and the elders of Israel, is unusual, suggesting that he was himself already a worshiper of Yhwh, Israel’s God. Note further in this connection the role Jethro takes in the following narrative ( vv. 13–27 ) in instituting a permanent judiciary for the Israelites. Burnt offering : a sacrifice wholly burnt up as an offering to God.
• 18:19–20 By emphasizing Moses’ mediatorial role for the people before God in regard to God’s statutes and instructions, this story about the institution of Israel’s judiciary prepares for Moses’ role in the upcoming revelation of the law at Sinai.
• 18:23 And God so commands you : i.e., and God approves.

Cross references

• 15:22–23 : Nm 33:8.
• 15:25 : Sir 38:5.
• 15:26 : Dt 7:15.
• 15:27 : Nm 33:9.
• 16:4 : Ps 78:24–25; 105:40; Jn 6:31–32; 1 Cor 10:3.
• 16:6–7 : Ex 16:12.
• 16:13 : Nm 11:31; Ps 78:27–28.
• 16:15 : Dt 8:3.
• 16:31 : Nm 11:7.
• 16:35 : Jos 5:12.
• 17:1 : Nm 33:12–14.
• 17:2–7 : Nm 20:2–13.
• 17:5–6 : Dt 8:15; Ps 78:15–16; 105:41; Wis 11:4; Is 43:20; 48:21.
• 17:7 : Ps 95:8–9.
• 17:8 : Dt 25:17–19; 1 Sm 15:2.
• 17:14 : Nm 24:20; 1 Sm 15:3, 20.
• 18:3 : Ex 2:22.
• 18:18 : Nm 11:14.
• 18:21, 25 : Dt 1:15; 16:18.

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

The Baby in the Basket: Moses and the Exodus: Kids Bible Stories (Unabridged‪)‬

Publisher description.

Step back in time to ancient Egypt and join the remarkable journey of Moses and the Exodus in this captivating children's Bible storybook, "The Baby in the Basket." Filled with rich storytelling and vivid imagery, each chapter brings to life the adventures, trials, and triumphs of Moses as he leads the Israelites out of slavery and into the promised land. Follow the courageous Jochebed as she defies Pharaoh's decree and sets her precious son adrift on the Nile in a makeshift basket, entrusting his fate to the waters of the mighty river. Experience the awe-inspiring moment when Pharaoh's daughter discovers the baby in the basket and takes him into her care, unaware of his true heritage. Join Moses as he grows from a prince of Egypt into a humble servant of God, answering the divine call to lead his people to freedom. Witness the power of God unleashed through miraculous signs and wonders, from the parting of the Red Sea to the provision of manna from heaven. Through each twist and turn of the story, listeners will be drawn into a world of ancient wonders and timeless truths, where faith, courage, and the power of God's love prevail against all odds. With engaging storytelling and vibrant illustrations, "The Baby in the Basket" is sure to captivate young hearts and minds, inspiring a lifelong love of God's word and the remarkable stories it contains.

Advertisement

Supported by

Critic’s Pick

‘Kingdom of the Planet of the Apes’ Review: Hail, Caesar

The latest installment in an excellent series finds mythology turning into power.

• Share full article

‘Kingdom of the Planet of the Apes’ | Anatomy of a Scene

The director wes ball narrates a sequence from his film..

I’m Wes Ball, director of “Kingdom of the Planet of the Apes.” This is a little sequence in the very beginning of the movie after our trio of apes here, Noa, Soona and Anaya, have just had a little adventure and they’re on their way back to their village, where we get to meet the life of Eagle Clan and where Noa and his family reside, this little isolated existence. And we get to see the way the apes live in this world with their eagles. And and how this ritual of collecting their egg, which they’re going to raise as companions, which is part of the way the Eagle Clan kind of works in their culture. And the goal was really just to set up a world that was wonderful, that was ultimately going to be forever changed when the course of events leads to Noa’s village being attacked for the most part, everything you see here was actually shot with the actors. We shoot it twice, we shoot it once with the actors and all of their little performance things and the camera movement and everything. So we are shooting a regular movie. It just happens to be that these guys are wearing these kind of strange suits along with the cameras and the dots on their face that captures all the performance. And then I have to go in and then re- duplicate those shots without the apes, which is where I choose. Whatever performance I choose now gets dropped into the scene itself. So this isn’t something where we just kind of animate the characters after the fact. We’re actually on location and they’re there in their digital costumes, essentially, acting out everything you see on camera, with the exception of, say, background action, there’s a group of apes in the background playing what we called monkey ball, and just we did that all on stage. So that’s kind of the beauty of the power of this process, is that we can populate this whole scene with hundreds of apes. But we only needed a handful of apes on set. This is Dar, Noa’s mother, who’s a fantastic character, played by Sara Wiseman, who did a great job. “I knew you would climb well.” “He waits.” And this character of Noa here, you kind start to see this relationship that he has with his father, which is an interesting kind of relationship that I imagine a lot of people could relate to. They don’t know quite how to communicate with each other, but there’s obviously still love there. It’s an interesting process where I can take all these different little elements and layer them all together and stack them into this — what you see is the end result here, this little idyllic community.

By Alissa Wilkinson

For a series with a goofy premise — what if talking apes overthrew humanity — the “Planet of the Apes” universe is uncommonly thoughtful, even insightful. If science fiction situates us in a universe that’s just different enough to slip daring questions past our mental barriers, then the “Apes” movies are among the best examples. That very premise, launched with talking actors in ape costumes in the 1968 film, has given storytellers a lot to chew on, contemplating racism, authoritarianism, police brutality and, in later installments, the upending of human society by a brutal, fast-moving virus. (Oops.)

Those later virus-ridden installments, a trilogy released between 2011 and 2017, are among the series’ best, and well worth revisiting. The newest film, “Kingdom of the Planet of the Apes,” picks up exactly where that trilogy left off: with the death of Caesar, the ultrasmart chimpanzee who has led the apes away from what’s left of humanity and into a paradise. (The scene was a direct quotation of the story of Moses leading the Israelites to the Promised Land, but dying before he could set foot there.) The apes honor his memory and vow to keep his teachings, especially the first dictum — “ape not kill ape.” Caesar preached a gospel of peacefulness, loyalty, generosity, nonaggression and care for the earth; unlike the humans, they intend to live in harmony.

The teachings of peaceful prophets, however, tend to be twisted by power-seekers, and apparently this isn’t just a human problem. “Kingdom of the Planet of the Apes,” directed by Wes Ball from a screenplay by Josh Friedman, leaps forward almost immediately by “many generations” (years matter less in this post-human world), and the inevitable has happened. The apes have fractured into tribes, while Caesar has passed from historical figure to mythic one, a figure venerated by some and forgotten by most.

That there even was a Caesar is unknown to Noa (Owen Teague), a young chimpanzee whose father, Koro (Neil Sandilands) is leader of his clan and an avid breeder of birds. That clan has its own laws, mostly having to do with how to treat birds’ nests, and that’s all that Noa and his friends Anaya (Travis Jeffery) and Soona (Lydia Peckham) have known.

But then one day tragedy strikes, in the form of an attack on the clan by the soldiers of Proximus Caesar (Kevin Durand), the leader of a clan of coastal apes. Noa finds himself alone, searching for his clan, who have been carted away. On his journey Noa meets a human (Freya Allen) who, like the other humans, doesn’t speak.

At this point in the evolution of the virus, mutations have rendered any surviving humanity speechless and dull-witted, living in roving bands and running from predators; to the apes it’s as preposterous to imagine a talking human as a talking ape is to us. But he also meets Raka (Peter Macon), who believes himself to be the last of the faithful followers of Caesar’s peaceful teachings, even wearing Caesar’s diamond-shaped symbol around his neck. (Eagle-eyed viewers will recall that the symbol echoes the shape of the window in the room in which Caesar was raised as a baby.) Noa learns from Raka. And when he finds what he’s looking for, he realizes he has an important job to do.

“Kingdom of the Planet of the Apes” is not quite as transporting as the previous trilogy, perhaps because the apes now act so much like humans that the fruitful dissonance in our minds has mostly been mitigated. It’s simpler to imagine the apes as just stand-in humans when they’re all talking, and thus easier to just imagine you’re watching, say, “The Lion King” or something.

But there’s still a tremendous amount to mull over here, like Proximus Caesar, who borrows the idea of Caesar to prop up his own version of leadership. The real Caesar was undoubtedly strong and brave, but Proximus Caesar has mutated this into swagger and shows of force, an aggression designed to keep his apes in line. He is not brutal, exactly; He is simply insistently powerful and more than a bit of a fascist. Every morning, he greets his subjects by proclaiming that it is a “wonderful day,” and that he is Caesar’s rightful heir, and that they must all work together as one to build their civilization ever stronger.

Visual cues indicate that Proximus Caesar’s kingdom is modeled partly on the Roman Empire, with its colonizing influence and its intention to sweep the riches of the ancient human world — its history, its labor, its technology — into its own coffers. By telling his version of Caesar’s legacy, Proximus Caesar makes the apes believe they are part of some mighty, unstoppable force of history.

But of course, history has a habit of repeating itself, whether it’s ancient Rome or Egypt, and in Proximus Caesar’s proclamations one detects a bit of Ozymandias : Look on his works, ye mighty, and despair! “Kingdom of the Planet of the Apes” is set in the future, but like a lot of science fiction — “Dune,” for instance, or “Battlestar Galactica,” or Walter Miller’s “A Canticle for Leibowitz” — there’s a knowing sense that all this has happened before, and all this will happen again.

That’s what makes “Kingdom of the Planet of the Apes” powerful, in the end. It probes how the act of co-opting idealisms and converting them to dogmas has occurred many times over. What’s more, it points directly at the immense danger of romanticizing the past, imagining that if we could only reclaim and reframe and resurrect history, our present problems would be solved. Golden ages were rarely actually golden, but history is littered with leaders who tried to make people believe they were anyhow. It’s a great way to make people do their bidding.

There are some hints near the end of “Kingdom of the Planet of the Apes” of what might be next for the franchise, should it be fated to continue. But the uneasy fun of the series is we already know what happens, eventually; it was right there in the first movie, and the warning it poses remains bleak.

At the start of the 1968 film, the star Charlton Heston explains, “I can’t help thinking somewhere in the universe there has to be something better than man.” You might have expected, from a movie like this, that “better” species would be these apes. But it turns out we might have to keep looking.

Kingdom of the Planet of the Apes Rated PG-13, for scenes of peril and woe and a couple of funny, mild swear words. Running time: 2 hours 25 minutes. In theaters.

Alissa Wilkinson is a Times movie critic. She’s been writing about movies since 2005. More about Alissa Wilkinson

Explore More in TV and Movies

Not sure what to watch next we can help.a.

Andy Serkis, the star of the earlier “Planet of the Apes” movies, and Owen Teague, the new lead, discuss the latest film in the franchise , “Kingdom of the Planet of the Apes.”

The HBO series “The Sympathizer” is not just a good story, it’s a sharp piece of criticism on Vietnam war movies, our critic writes .

In “Dark Matter,” the new Apple TV+ techno-thriller, a portal to parallel realities allows people to visit new worlds and revisit their own past decisions .

The tennis movie “Challengers” comes to an abrupt stop midmatch, so we don’t know who won. Does that matter? Our critics have thoughts .

If you are overwhelmed by the endless options, don’t despair — we put together the best offerings   on Netflix , Max , Disney+ , Amazon Prime  and Hulu  to make choosing your next binge a little easier.

Sign up for our Watching newsletter  to get recommendations on the best films and TV shows to stream and watch, delivered to your inbox.