33:1 Moses and Aaron Brothers and leaders of Israel; Moses is the mediator between Israel and Yahweh, and Aaron would eventually become high priest.

33:2 Moses wrote down A few passages mention Moses writing down something specific for current and future generations (e.g., Exod 17:14; 24:4).

33:3 from Rameses Rameses is identified as one of the two store cities built by the Israelites (Exod 1:11). The city was located in the area of the modern village of Qantir in the northeastern delta of the Nile. See note on Gen 47:11. Compare Exod 12:37.

the next day after the Passover The Passover is the first holiday commanded to Israel. It commemorates the 10th plague over Egypt—the death of the firstborn—and the march out of Egypt (Exod 12).

33:4 also executed punishments among their gods The 10 plagues (Exod 7–12) are often interpreted as conflicts between Yahweh and various gods of Egypt, who cannot protect against His power.

33:5 Succoth As recorded in Exod 12:37.

33:6 Etham As recorded in Exod 13:20.

33:7 returned The direction Israel turned is unknown; it depends on which end of the canal (Pi-hahiroth) Israel found itself.

Pi-Hahiroth As recorded in Exod 14:2, 9. “Pi-hahiroth” means “the mouth of the canal.”

33:8 Pi-Hahiroth The Hebrew text here may be literally rendered “the canal” and references the same place that is elsewhere called Pi-hahiroth (Exod 14:2, 9).

went through the midst of the sea As recorded in Exod 13:18; 14:2, 9, 22.

the desert of Etham As recorded in Exod 13:20; 15:22–23.

a journey of three days This is the only time the itinerary provides information about how long a stage of the journey lasted.

camped at Marah As recorded in Exod 15:23. Here, the itinerary focuses on stopping points that have water. The water at this location was not drinkable, hence the name marah—meaning “bitter.”

33:9 in Elim there were twelve springs of water and seventy palm trees Another location that served as a source for water and food (Exod 15:27). The symbolic significance of the numbers 12 and 70 suggest that this description is a literary expression describing miraculous abundance in a parched land.

33:10 the Red Sea It is unclear whether this sea refers to a different location from the sea in Num 33:8 through which the Israelites passed. See Exod 13:18 and note; 14:2 and note.

33:11 the desert of Sin As recorded in Exod 16:1. Manna appeared in this wilderness (Exod 16:14–15).

33:12 Dophkah The location is unknown.

33:13 Alush The location is unknown.

33:14 Rephidim As recorded in Exod 17:1.

33:15 the desert of Sinai Designates an area near Mount Sinai, but the exact location of the mountain itself is unknown (compare Exod 3:1–2; 19:1–2; Num 1:1). The events of Exod 19–Num 10 take place in this wilderness.

33:16 Kibroth Hattaavah As recorded in Num 11:34–35. The exact location is unknown.

33:17 Hazeroth Exact location unknown, although it must be somewhere between the wilderness of Sinai and the wilderness of Paran.

33:35 Ezion Geber A location on the Gulf of Aqaba, near ancient Elath (1 Kgs 9:26). The biblical site of Ezion-Geber was initially associated with Tell el-Kheleifeh at modern Eilat (Israel), but the site may also be beneath modern Aqaba (Jordan) just a few kilometers away.

33:36 the desert of Zin See note on Num 13:21.

Kadesh Here, Kadesh is near the end of the itinerary, suggesting Israel arrived there near the end of their period of wilderness wandering. The next stop is accompanied by the note that they were in the 40th year (v. 38). In contrast, Kadesh does not appear near the end of the journey in the itinerary of Deut 2:14. See Num 13:26 and note.

33:37 Mount Hor This is the location where Aaron, the high priest, dies and Eleazar, his eldest living son, inherits Aaron’s office (Num 20:22–29).

Edom A kingdom and land to the southeast of Canaan, on the eastern side of the Dead Sea. The king of Edom would not let the Israelites pass through out of fear that they would endanger the natural resources (20:14–21).

33:39 died on Mount Hor As detailed in 20:22–29.

33:40 Canaanite, the king of Arad This verse refers to the account described in 21:1–3.

33:43 Oboth As recorded in 21:10–11.

33:44 Iye Abarim As recorded in 21:10–11.

33:45 Dibon Gad The inclusion of the name Gad in the place name anticipates how Dibon comes to be occupied by the tribe of Gad (32:34). Since the places in vv. 42–49 are associated with the Transjordan, the inclusion of the name here in the itinerary makes sense.

33:47 Abarim As recorded in 27:12.

Nebo Perhaps close to or associated with the mountain where Moses will pass away (Deut 34).

33:48 the Jordan across Jericho See note on Num 22:1.

33:49 Beth-Jeshimoth Likely located roughly 12 miles southeast of Jericho near the Dead Sea.

Abel Shittim First-century ad Jewish historian Josephus placed this location about 5 miles from the Jordan and 7 miles from the Dead Sea. It is called Shittim in 25:1.

33:51 Canaan The swath of land between the Mediterranean Sea and the Jordan River.

33:52 you will drive out The Hebrew verb used here, yarash, describes taking possession of an inheritance (see Josh 1:11). Several different verbs are used to describe the conquest of the promised land, some of which do not necessarily involve destruction.

idols See Lev 26:1 for another instance of this use of the phrase. The Hebrew word used here, mashkith, refers to a physical object perceived as a deity.

the images of their molten idols Religious images or idols were usually made from a wooden core and overlaid with precious metals, although in some instances the deity was solid molten metal.

high places Refers to open-air altars which were popular throughout Canaan. The Israelites must destroy these objects and their idols to eradicate the temptation to use them in the worship of false gods. Clear wording requiring the destruction of buildings is absent in this passage.

33:54 You will distribute the land by lot The qualifications listed here appear first in Num 26:54–56.

33:55 they will be your enemies Yahweh’s concern is not only that Israel will have difficulty with the communities living in Canaan, but also that the Israelites will adopt practices that conflict with Yahweh’s vision for Israel.

33:56 just as I planned to do to them What is meant by this is not clear, though it is certainly foreboding. In Gen 15:16, God mentions to Abraham that the sin of the inhabitants of the land was not yet complete, so judgment would be delayed. This verse suggests that God’s desire to drive out the people is more humane than what He had considered doing. Ultimately, God will drive Israel from the land as he drove out the native inhabitants (2 Kgs 17–25).