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The Stations of the Exodus are the locations visited by the Israelites following their exodus from Egypt, according to the Hebrew Bible. In the itinerary given in Numbers 33, forty-two stations are listed, [ 1 ] although this list differs slightly from the narrative account of the journey found in Exodus and Deuteronomy .
exodus 33 God dispatches Moses and the people to the Promised Land , but God decides not to go in their midst and the Israelites go into mourning. Moses erects the Tabernacle outside the camp, and enters to speak to God, face to face.
Massah (Hebrew: מַסָּה) and Meribah (Hebrew: מְרִיבָה, also spelled "Mirabah") are place names found in the Hebrew Bible.The Israelites are said to have travelled through Massah and Meribah during the Exodus, although the continuous list of visited stations in Numbers 33 does not mention this.
The Exodus (Hebrew: יציאת מצרים, Yəṣīʾat Mīṣrayīm: lit. ' Departure from Egypt ' [ a ] ) is the founding myth [ b ] of the Israelites whose narrative is spread over four of the five books of the Pentateuch (specifically, Exodus , Leviticus , Numbers , and Deuteronomy ).
Reading 1: Exodus 33:12–16 Reading 2: Exodus 33:17–19 Reading 3: Exodus 33:20–23 Reading 4: Exodus 34:1–3 Reading 5: Exodus 34:4–10 Reading 6: Exodus 34:11–17 Reading 7: Exodus 34:18-26 Maftir: Numbers 29:17–22 if Shabbat falls out on the first day of Chol Hamoed. Numbers 29:23–28 if Shabbat falls out on the third day of Chol ...
The English name Exodus comes from the Ancient Greek: ἔξοδος, romanized: éxodos, lit. 'way out', from ἐξ-, ex-, 'out' and ὁδός, hodós, 'path', 'road'.'. In Hebrew the book's title is שְׁמוֹת, shemōt, "Names", from the beginning words of the text: "These are the names of the sons of Israel" (Hebrew: וְאֵלֶּה שְׁמֹות בְּנֵי יִשְׂרָאֵ
The only other use of the name in Exodus is in chapter 33, where Horeb is the location where the Israelites stripped off their ornaments. [14] This passage (i.e., Exodus 33:1–6) suggests that Horeb was the location from which the Israelites set off towards Canaan as they resumed their Exodus journey.
The Hebrew scholar Baruch A. Levine notes that Deut.7:1-11 shows that Hebrew ideology has evolved since the writing of Exodus 33:5-16, with its addition of the ban (see Exodus 20:19,20). Levine concludes that this is one of several indications, including extra-biblical evidence, that ḥērem was a later addition to Hebrew thought. [19]