Israel From Abraham to Moses

God's Covenant With Abraham for a Covenant Land and People of Israel from Genesis 12

God began the relationship of the Jewish people as his covenant and chosen earthly people with his making a covenant with Abraham the ancestor of the Jewish people. Abraham was also the ancestor of the Arabs and Edomites among others but God extended his promises and covenants with Abraham's son Isaac and Abraham's grandson through Isaac Jacob who God renamed Israel. God called Abraham away from his family and his homeland who were idolatrous moon worshippers in Ur of the Chaldees in what would now be southern Iraq. God called Abraham to a land that he would show him and to which God led Abraham when he followed God by faith. This covenant land is the land of Israel or the promised land or holy land between the Jordan River and the Mediterranean Sea and between the Euphrates River and the River of Egypt. God promised Abraham he would make Abraham's name great and that he would be a blessing. Among other things this has been fulfilled by Abraham being the ancestor of the founders or leaders of Judaism in Moses and Christianity in Jesus Christ and in Islam through Mohammed. However again these promises and covenants are later extended through Isaac the son of promise and then to Jacob or Israel and not through Ishmael and the Arabs. God promised to bless the descendants of Ishmael too but not as the son of promise or as the ancestor of the Messiah (or Christ) and Saviour of the world. God also promised to Abraham that he would bless those who bless him and curse those who curse him and through him all the families of the earth would be blessed. Among other things it is through Abraham the idea of one personal God comes with a faithful and righteous moral system. But the covenant in its full sense is handed down through Isaac and Jacob or Israel including the promise to bless those who bless him and curse those who curse him. The scripture reference in Genesis 12 of God's Covenant through Abraham and his descendents of a promised land and blessings and descendents is as follows:

Scripture Reference from Genesis 12 of God's Covenant With Abraham and His Descendants the Jews

Description of Reason for Separation of Abraham and Lot in Genesis 13

This passage mentions that both Abraham and his nephew Lot were rich in cattle among other things. This scripture also mentions the land was not able to bear or sustain them both because of their abundance including in livestock. As a result of the land not being able to sustain the herds of both Abraham and Lot there was an argument between the herdsmen of Abraham and Lot. As a result Lot and his herdsmen went to the area around Sodom and Abraham and his herdsmen to the area around Hebron. Sodom of course was then quite prominent for its sin particularly of homosexuality and God would have considered that the moral character of the inhabitants of the land should be a greater consideration that the then good growing conditions of the land for selecting a place to live and earn a living. The scripture passage in Genesis 13 of Abraham and Lot having much herds and this leading them to go to separate locations is as follows:

Scripture Reference from Genesis 13 of Reason for Separation of Abraham and Lot

And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. And Abram was very rich in cattle, in silver, and in gold. ... And Lot also, which went with Abram, had flocks, and herds, and tents. And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. But the men of Sodom were wicked and sinners before the LORD exceedingly. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. ... Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD. Genesis 13:1-2, 5-15, 18

Amraphel King of Shinar one of the Kings Who Came Against the Kings of Sodom and the South End of the Dead Sea in the Time of Abraham as Possibly the Same as Amar Sin King of Akkad or Ur Around 2050 BC in Genesis 14

In Genesis 14 there is an account of the first war in the Bible. In this war there are four kings from the east led by Chedorlaomer King of Elam (Part of Modern Day Iran) and including Amraphel King of Shinar. According to a secular book I have on the history of Sumeria and Babylon called Ancient Iraq by Georges Roux there was at that time good relations and a bit of an alliance between the kings of Sumeria and those of Elam or Iran. Although Chedorlaomer has not yet been associated with any king of Elam according to secular history as far as I know and it is not clear to me what person this could be I think there is a good possibility for the biblical king of Shinar Amraphel. One king that had a similiar name was Amar Sin the king of Akkad or Ur. Also Akkad or Ur were both part of Sumer for which Shinar is the Hebrew name. Furthermore this battle was in the time of Abraham which according to some reliable estimates of biblical chronology was in the 21st century BC. According to this book Ancient Iraq Amar-sin reigned from 2048 to 2038 BC. Although some of the estimates for this battle from biblical history such as from Unger's Bible Dictionary place this battle with Amraphel king of Shinar on the invading side at around 2080 BC there is probably enough uncertainty in these dates that they could actually be at the same time if examined more carefully or more evidence came to light. I believe it is also consistant with secular history that Shinar and Elam could have had power over the holy land or at least the region at the south end of the Dead Sea at this time as according to the book Ancient Iraq, Sumeria was then at the height of its power and also had control over at least northern Mesopotamia. The basis for the good relations with Elam at this time were alliances through intermarriage of the royal households of Sumer and Elam according to the book Ancient Iraq. All this would make sense that there would be a united invasion by the kings of Elam, Shinar (Sumer) and others when the kings at the southern end of the Dead Sea rebelled against them. Part of the connection with Abraham is that when he found out according to Genesis 14 that his nephew Lot and some of his relatives were taken captive by the united armies of Chedorlaomer King of Elam, Amraphel (Amar-sin) King of Shinar and Tidal King of Nations and the other king, Abraham sent out an army of his kindred himself leading them of about three hundred men and rescued Lot and his relatives from among the captives. The word sin associated with Amar probably Amraphel is most likely a reference to the kingdom of Ur and Akkad and their leaders as worshippers of the Sumerian moon goddess Sin. All this is important because it provides a fairly credible early association with biblical and secular history including for rulers based outside of the holy land. Ellasar was also a city in Sumer or southern Mesopotamia. The scripture reference to this rebellion by the kings of Sodom and his allies from the south end of the Dead Sea and their defeat by the kings led by Chedolaomer King of Elam and including Amraphel (Amar-sin) king of Shinar from Genesis 14 is as follows:

Scripture Reference from Genesis 14 of Rebellion from Dead Sea kings and Defeat by Kings of the EAst Chedolaomer King of Elam and Amraphel (Amar-sin) King of Shinar (Akkad/Ur) and Abraham's Rescue of Lot and Relatives from the Captives of the Kings of the East Around 2050 BC

And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. All these were joined together in the vale of Siddim, which is the salt sea(Dead Sea). Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashtoreth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, And the Horites in their mount Seir (the future stronghold of the descendants of Esau brother of Jacob), unto El-paran, which is by the wilderness. And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon-tamar. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale (valley) of Siddim; With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel (Amar-sin) king of Shinar (Ur/Akkad), and Arioch king of Ellasar; four kings with five. And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they remained fled to the mountain. And they took all the goods of Sodom and Gomorrah, and all their victuals (food) and went their way. And they took Lot, Abram (Abraham's) brother's son, who dwelt in Sodom, and his goods, and departed. And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. Genesis 14:1-16

Lot the Father of the Moabites and Ammonites from Genesis 19

After God overthrew Sodom and Gomorrah and the cities of the plain for their homosexual immorality, God rescued Lot from their before God destroyed those places. After fleeing Sodom Lot fled to Zoar to a mountain close to the Dead Sea where he dwelt in a cave because he was afraid to dwell in the town of Zoar. Lot dwelt in this cave with his two daughters. The firstborn daughter then used human reasoning to justify that she and her younger sister should try to preserve a family line for Lot by having sex with him because there weren't too many other men around because Sodom and the other cities were destroyed and they were in the middle of the wilderness of Judaea. In order to accomplish this scheme Lot's two daughters made Lot drink wine until he was drunk or intoxicated and not very aware of what he was doing. Then the first night the older daughter lay with Lot and had sex with him and became pregnant and Lot was not aware of any of this. The next night the younger daugher lay with Lot and she also became pregnant with a child by Lot also with Lot unaware of this. A little later the older daughter give birth to a son and called his name Moab and he became the father of the Moabites who came to dwell on the other side of the Dead Sea from Israel. The younger daughter of Lot also gave birth to a son and called his name Benammi who became the father of the Ammonites who came to dwell on the opposite side of the Dead Sea to Israel at the north end of the Dead Sea and the lower parts of the Jordan River. Lot was a relative of Abraham as Abraham's nephew. The Moabites and Ammonites were often enemies of Israel and their false gods became a snare or bad influence on Israel especially in times of Israel's departing from the LORD. The scripture reference from Genesis 19 of the origin of the Moabites and Ammonites through Lot and his daughters is as follows:

Scripture Reference from Genesis 19 of the Origin of the Moabites and Ammonites Through Lot and His Daughters

And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot dwelt. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughers with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughers. And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day. Genesis 19:29-38

Midian the Father of the Midianites Also a Son of Abraham from Genesis 25

Although not a part of the Jews, who are descendants of Isaac and Jacob as well as Abraham, nevertheless still descendants of Abraham are the Midianites. They are descendants of Midian who was a son of Abraham through his third wife Keturah. Abraham married her after the death of his first and most loved wife Sarah and after he sent Sarah's mistress Hagar and the child Ishmael Abraham had with her away. There are also listed in Genesis 25 the sons of Midian. Some notable things about the Midianites were that they lived in what is now north west Saudi Arabia just south of what was in Bible days called Edom. Midian roughly faced the Sinai Peninsula across the Gulf of Aqaba which is a northern extension of the Red Sea. The Israelites took refuge in the territory of Midian when they fled from Pharoah and his forces after the exodus from Egypt since the Sinai peninsula in those days was controlled by Egypt. There is some evidence that the crossing of the Red Sea by the Israelites and the attempted crossing following them by the Egyptians with their chariots was across the Gulf of Aqaba to what was then the territory of Midian. There is also evidence that the true Mount Sinai could be in the territory of the Midianites in a mountain called Jabal or Mount Loz which I think means the Mount of Almonds. Moses also married a woman from the Midianites called Zipporah and dwelt among them for 40 years until God raised him up to deliver Israel from Egyptian bondage. The Midianites later had some battles with Israel as well. The scripture reference from Genesis 25 of Midian as an additional son of Abraham is as follows:

Scripture Reference from Genesis 25 of Midian as an Additional Son of Abraham

Then again Abrham took a wife, and her name was Keturah. And she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. Genesis 25:1-4

God Extends the Covenant With Abraham of the Promised Land and People of Israel to Abraham's Son Isaac in Genesis 26

The scripture in Genesis 26 says there was a famine in the land beside the famine that was in the days of Abraham ( Genesis 12:10) which is referring to the holy land or land of Israel. God told Isaac to dwell in the land that he would tell him of. God made it clear this was the same land that he promised to Abraham in his covenant with him. God promised in Genesis 26:3 that he would be with Isaac and that he would extend his covenant with Abraham including the covenant to give the holy land or the land of Canaan. God promised he would deliver or give Isaac and his descendants all these countries meaning all the countries of the Canaanites such as the Amorites, the Hivites, the Hittites, the Gergasites and the Jebusites. The Jebusites who were the former residents of what is now called Jerusalem. God promised Isaac in him and his seed, which through his son Jacob are the Israelites or Jews, all the nations of the earth would be blessed. God stated as his reason because Abraham obeyed his voice and kept God's commandments, statutes and laws. The extension of the covenant and promises of Abraham to his son Isaac the son of promise including his selection of Isaac as the one through whom God's chosen earthly people the Jews and their Messiah and the Saviour of the world Jesus Christ would come in Genesis 26 is as follows:

Scripture Reference from Genesis 26 of God's Extension of His Covenant with Abraham to Isaac (and later to his son Jacob or Israel) for the Land of Israel and God's Chosen Earthly People Israel

And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all those countries, and I will perform the oath which I sware unto Abraham thy father; And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. Genesis 26:1-5

Esau the Father of the Edomites Also a Son of Isaac from Genesis 25

A common problem with Abraham's father was that some of the wives were barren and had difficulty having children. This was also the case with Isaac's wife Rebekah until God came through in grace at the urging of Isaac to the LORD on behalf of his wife. Then, not only did Rebekah conceive but she gave birth to twins that God said would be the basis of two nations. God also said one son and nation would be stronger than the other and that the older, Esau the father of the Edomites, would serve the younger, Jacob the father of the Israelites. This later came true by among other things Jacob stealing the blessing and the birthright that normally belong to the firstborn from Esau who was the firstborn. The firstborn, Esau, was born red and hairy that was a foreshadowing of his future life and character as a man of the field or outdoorsman. It is stated elsewhere in the Bible that Jacob was a smooth man and dwelt in a tent meaning he was not hairy and spent his time indoors. It is stated in this chapter, 25, that Jacob held the heal of his brother Esau foreshadowing that Jacob would be a supplanter or opportunist who would use cunning to steal the birthright and blessing from his brother Esau. Jacob's name Jacob is named after this and means "supplanter". The Edomites were in New Testament times called Idumeans and the kingly line of the Herods who were reigning over Judaea at that time were quite antagonistic to John the Baptist and the Lord Jesus Christ. The scripture reference about the birth of Esau and Jacob in Genesis 25 is as follows:

Scripture Reference from Genesis 25 of the Origin of the Edomites Through Esau a Son of Isaac

And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. And when her days to be delivered were fulfilled, behold, there were twins in her womb. And the first came out red, all over like an hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. Genesis 25:21-26

God Extends Abrahamic Covenant by Abraham's Son Isaac to His Son Jacob (Israel) the Father of the Jews in Genesis 28

Before he died, Abraham's son Isaac confirmed or extended the Covenant God made with him to his son Jacob, who God renamed Israel, in Genesis 28. Isaac with God's authority gave his son Jacob the blessing of the Abrahamic Covenant that God would multiply Jacob's descendants and make him or his descendants a multitude of people. Isaac with God's authority also extended the covenant of Abraham in its aspects to Jacob's seed, in the line of promise of God's chosen earthly people in the promised land of Canaan and in the line of the eventual Messiah and Saviour of the world. This promised land of Canaan was between the Jordan River and the Mediterranean and the River of Egypt and the Euphrates River. The scripture reference in Genesis 28 of God authorizing Isaac to extend the Abrahamic Covenant and its blessing to Abraham's descendants and the holy or promised land of Israel to Isaac's son and Abraham's grandson who God renamed Israel and who is the father of all the Jews is as follows:

Scripture Reference in Genesis 28 of God Guiding Isaac to Extend the Abrahamic Covenant to Jacob (Israel) the Father of the Jews

And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father (Jacob's grandfather); and take thee a wife from thence of the daughters of Laban thy mother's brother (Jacob's uncle). And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; And give thee the blessing of Abraham, to thee, and to thy seed after thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. Genesis 28:1-4

Jacob Gets Confirmation from God of the Blessing of the Abrahamic Covenant in a Dream in Genesis 28

On his way from Beersheba, on the edge of the southern Israeli Negev desert, on his way to Haran near the top of the Euphrates River near what would now be the border between Syria and Turkey, God appeared to Jacob who stopped for the night to sleep. When Jacob (Israel) went to sleep he had a dream of a ladder that reached to heaven with the angels of God ascending and descending on it. In this dream the LORD (God) stood at the top of the ladder in Heaven. In this dream God identified himself as the God of Abraham and the God of Isaac and promised to extend the Covenant He made with Abraham and Isaac including the allotment of the promised land of Canaan to Jacob (Israel) and to Jacob's seed or descendants the Jews. God also promised to multiply the descendants of Jacob and that God would enable him and his descendants to expand in the promised land to occupy it fully.

God also extended the aspect of the Abrahamic Covenant of Abraham and through Isaac and Jacob for the Jews to be a blessing to all the families of the earth. This has happened especially through the extension of the Jewish moral code of the Ten Commandments and other laws of the scriptures as well as the Old Testament scriptures and all the New Testament scriptures except the Gospel of Luke and the book of the Acts of the Apostles. The Jews have also blessed the world through the Jewish Messiah in Jesus of Nazareth the Saviour of the world. The Jewish scriptures and Messiah are parts of the Abrahamic Covenant through Jacob (Israel) and the Jews. God also assured Jacob he was with him and would bring him back to the promised land of Israel after he took a wife around Ur of the Chaldees. When Jacob awoke he sensed God was in that place with him during that time and called it Bethel or the house of God. The scripture reference in Genesis 28 of God directly extending the blessings of the Abrahamic Covenant to Abraham's grandson Jacob (Israel) the father of the Jews is as follows:

Scripture Reference in Genesis 28 of God Directly Extending the Blessing of a Chosen and Blessed People and a Promised Land of the Abrahamic Covenant to Abraham's Grandson Jacob (Israel) the Father of the Jews

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stones that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:10-19

Background of Where Jacob Got His Wives and Their Mistresses from When He Was in Haran Around 1760 BC From Genesis 29

Although Jacob only loved Rachel, one of the daughters of his uncle Laban, and wanted to marry her because of Laban's trickery and his wife's rivalry it ended up that he had two wives also Laban's other daugher Leah and that he had children from both of them as well as their mistresses. These twelve children were the founders of the twelve tribes of Israel which was the new name that God gave to Jacob when he in the form of the angel of the Lord was wrestling with Jacob in Genesis 28. Jacob when he was in Haran, where some of his kindred had settled when they came out of Ur in southern Mesopotamia on the way to the promised land, served his uncle Laban for seven years. His uncle Laban then asked Jacob what his wages should be and Jacob said that his payment would be to have Laban's younger daughter Rachel for his wife. This was because Rachel was beautiful and probably had a good womanly figure. However Jacob's uncle Laban said to himself it was not good to give Rachel first away for marriage since she was the younger daugher and it was then the usual custom that the eldest daugher would be given away first for marriage by her father. However Laban was probably thinking this because Leah his other daughter was not very pretty and he wanted to use this opportunity to give her away in marriage to Jacob. So Jacob served seven years for Laban and then asked for Rachel for his wife as his payment. Then Laban called a marriage feast and selected Leah instead of Rachel for Jacob's bride to be with her probably mostly covered including her face by a vail so Jacob couldn't see who she was until he was given her and he had sex with her. On the next morning Jacob realized that his uncle Laban had tricked him and given his more ugly daugher Leah for his wife and that Jacob had had sex with her the previous night. Laban also gave his maid Zilpah to be the maid of Leah. Then Laban said to Jacob when Jacob came to him to complain about this deception that he could keep Leah but if he served Laban another seven years he could have his other daugher Rachel also for his wife who was the one Jacob wanted for his wife in the first place and had been willing to serve Laban for already. Jacob agreed to this and served Laban another seven years for Rachel to be his wife and this time Laban was more faithful and gave Rachel for Jacob's wife. Laban also gave Bilhah another maid of his to be Rachel's maid. The scripture reference from Genesis 29 of the background of Jacob acquiring his two wifes Rachel and Leah and their acquiring their maids Zilpah and Bilhah is as follows:

Scripture Reference from Genesis 29 of Background of Jacob Acquiring His Two Wives Rachel and Leah When He Was in Haran Around 1760 to 1753 BC

And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? And Laban had two daughers: the name of the elder was Leah, and the name of the younger was Rachel. Leah was tender eyed; but Rachel was beautiful and well favoured. And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. And Laban gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. And Laban gave unto his daughter Leah Zilpah his maid for an handmaid. And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? And Laban said, It must not be so done in our country, to give the younger before the firstborn. Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. Genesis 29:15-19

Background of Children of Jacob (Israel) That Gave Rise to the Twelve Tribes of Israel from Genesis 29 and 30 in 1753 BC Part 1

Although there was quite alot of confusion already with Jacob and his family with two wives and an additional two handmaids there would yet be more confusion in their children that would be the founders of the twelve tribes of Israel. The scripture says in the beginning of the births of Jacob's children and the leaders of the twelve tribes of Israel, that when the LORD saw that Leah was hated of Jacob He opened her womb but Rachel was barren or at least at that time was incapable of having children. Leah then conceived with Jacob's first born son who she called Reuben. Leah thought that by having a son with Jacob especially his firstborn son he would love her. Leah then conceived again and had another son whom she called Simeon. Then Leah conceived yet again and bore another son to Jacob whom Leah called Levi. Levi would later come to be the priestly tribe involved with the worship of the LORD first in the tabernacle then in the temple especially in the musical part of the worship. Next Leah conceived again and gave birth to another son who also was a founder of one of the tribes of Israel and he was called Judah. This was the son and tribe through whom King David would later come and the Davidic dynasty which God promised would be an everlasting house and which was fulfilled with the Lord Jesus Christ being the Messiah in the line of David. Rachel, Leah's sister and Jacob's other wife, then became quite envious and desparate and wanted even to die if she could not have children. Jacob was upset with this thinking she was asking something impossible and that he didn't have God's position or power that he could open Rachel's womb. Rachel then devised a scheme by which Jacob would attempt to have a child by her maid Bilhah which would be still some consolation to Rachel. Bilhah was then given to Jacob as an additional wife and he had a son by her which Rachel called Dan. Then Bilhah became pregnant by Jacob again and bare another son which Rachel called Naphtali. The scripture reference from Genesis 29 and 30 of the birth of Jacob's first six sons and the birth of the founders of six of the tribes of Israel is as follows:

Scripture Reference from Genesis 29 and 30 of the Birth of the First Six Sons of Jacob and Birth of the Founders of Six Tribes of Israel Part 1

And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. And Leah conceived, and bare a son, and called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me. And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given my this son also: and she called his named Simeon. And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing. And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb? And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. And Bilhah conceived and bare Jacob a son. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan. And Bilhah Rachel's maid conceived again, and bare Jacob a second son. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali. Genesis 29:31-30:8

Background of the Birth of the Sons of Jacob Who Founded the Twelve Tribes of Israel From Genesis 30 Part 2

As many people know there are not just six but twelve tribes of Israel so I will continue with the report from God's Word - the Holy Bible of the births of the sons of Jacob who became the founders of the twelve tribes of Israel. As Rachel had done Leah Jacob's other wife when she found she was not bearing any more children to Jacob gave him her handmaid to be a fourth wife of Jacob so Jacob could have some more sons by her and then indirectly still by Leah. Then Jacob had another son by Leah's handmaid Zilpah and Leah called him Gad. Then Zilpah the maid of Leah gave birth to a second son with Jacob and Leah called him Asher. Then Leah after fervently seeking to have another son herself with Jacob gave birth to a fifth son with Jacob and she called him Issachar. Then Leah gave birth to a sixth son with Jacob and called his name Zebulon. She also gave birth with Jacob of a daughter named Dinah. Finally God heard Rachel and allowed her to have her own child and she gave birth to her first son with Jacob and Jacob's eleventh son and she called him Joseph. Somewhat later in about 1730 BC Rachel had difficult labor and gave birth to her second son with Jacob and she called him Benjamin who was the twelfth son of Jacob and the last of the founders of the twelve tribes of Israel in Genesis 35:16-18. However this difficult labor for Rachel led to her death although the child Benjamin lived. The scripture reference from Genesis 30 and 35 of the births of the remaining sons of Jacob and founders of the twelve tribes of Israel is as follows:

Scripture Reference from Genesis 30 and 35 of the Births of the Remaining Sons of Jacob and Founders of the Other Six Founders of the Tribes of Israel Around 1750 and 1730 BC

When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. And Zilpah Leah's maid bare Jacob a son. And Leah said, A troop cometh: and she called his name Gad. And Zilpah Leah's maid bare Jacob a second son. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher. And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night. And God hearkened unto Leah, and she conceived, and bare Jacob her fifth son. And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar. And Leah conceived again, and bare Jacob the sixth son. And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulon. And afterwards she bare a daughter, and called her name Dinah. And God remembered Rachel, and God hearkened to her, and opened her womb. And she conceived, and bare a son; and said, God hath taken away my reproach: And she called his name Joseph; and said, The LORD shall add to me another son. Genesis 30:9-24

And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Ben-oni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. Genesis 35:16-18

Descripton of Separation of Isaac's Sons Jacob and Esau from Genesis 36 Around 1800 BC

Similiar to the situation with Abraham and Lot two generations before, Abraham's two grandsons Jacob (Israel) and Esau had amassed so much cattle and other riches that the promised land of Canaan or Israel could not sustain them both. As a result Esau father of the Edomites went to the region of Mount Seir (Petra) south and a little east of the promised land and Jacob maintained the Messianic line from Abraham in the promised land of Canaan or Israel. The scripture reference from Genesis 36 of God maintaining the promised land to the chosen descendants in the promised land of Israel and sending off the other offspring to adjacent lands with Jacob and Esau is as follows:

Scripture Reference from Genesis 36 of Separation of Abraham's Grandsons Jacob and Esau Around 1800 BC

And Esau took wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob. For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. Thus dwelt Esau in mount Seir: Esau is Edom. Genesis 36:6-8

Origin of Name of Land Gilead Just East of the Jordan River and Land of Israel Which Was Given to the 2 1/2 Tribes from Genesis 48, 50 and Numbers 26, 32, Joshua 13 and 2 Samuel 2

The name of the region just to the east of the Jordan River and the main part of the land of Israel where 2 1/2 tribes of Israel were given their inheritance occurs quite often in Old Testament history in God's word the Holy Bible. This land of Gilead was given to the tribes of Gad, Reuben and 1/2 the tribe of Manasseh that were three of the 12 tribes of Israel and named after 2 of the sons and one of the grandsons of Israel (Jacob) the son of Isaac the son of Abraham. (Manasseh was one of the two sons of Joseph a son of Jacob. (The other son of Joseph was Epraim.) In Genesis 50 the word of God says that a son of Manasseh was Machir and in Numbers 26 the scripture says a son of Machir was Gilead. In Numbers 32 the scripture says that God gave the land of Sihon king of the Amorites and the land of Og king of Bashan on some of the land east of the Jordan River to the Israelite tribes of Gad, Reuben and the 1/2 tribe of Manesseh particularly because they wanted that land because they saw it as good for raising their cattle in Numbers 32. Later on in Numbers 32 it is stated it was especially the descendents of Machir the son of Manasseh that were instrumental in taking the land of Gilead and possessing it which was some of the land of the Amorites that were on the east of the Jordan River. The land allotted to the 1/2 tribe of Manasseh would be some of the land of Og king of Bashan in the places of especially the towns of Edrei and Ashtoreth in the north and some of the adjacent parts of what became known as the land of Gilead according to Joshua 13. The land of Gilead was likely named after Gilead the son of Machir and son of Manasseh who contributed to the 2 1/2 tribes taking some of the land on the east side of the Jordan River from the Amorites and from Og king of Bashan and term the land of Gilead was later on in Old Testament history sometimes extended to all the land of the 2 1/2 tribes on the east side of the Jordan River such as in 2 Samuel 2. The scripture references of the land of Gilead being named after a man named Gilead, a son of Machir the son of Manasseh the son of Joseph one of the leaders of the 12 tribes of Israel and son of Jacob (Israel) the son of Isaac the son of Abraham, who contributed to the 2 1/2 tribes taking for themselves some of the land of the Amorites and of Og King of Bashan on the east side of the Jordan River are as follows:

Scripture References from Genesis 48, 50, Numbers 26, 32 and Joshua 13 of The Land of Gilead, East of the Jordan Where the 2 1/2 Tribes Settled Being Named After a Man Gilead a Descendent of Manasseh, Son of Joseph a Son of Jacob (Israel)

And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel (Jacob) strengthened himself, and sat upon his bed. Genesis 48:1-2

And Joseph saw Epraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. Genesis 50:23

The sons of Joseph after their families were Manasseh and Ephraim. Of the sons of Manasseh: of Machir, the family of the Macherites; and Machir begat Gilead: of Gilead come the family of the Gileadites. Numbers 26:28-29

Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle; The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, Even the country which the LORD smote before the congregation of Israel, is a land for cattle, and thy servants have cattle: Wherefore said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan. Numbers 32:1-5

And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it. And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein. Numbers 32:39-40

And Moses gave inheritance unto the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families. And their coast (border) was from Mahannaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities: And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families. Joshua 13:29-31

But Abner, the son of Ner, captain of Saul's host (army), took Ishbosheth the son of Saul, and brought him over to Mahannaim; And made him king over Gilead, and over the Ashurites, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel. 2 Samuel 2:8-9

Descent of Moses from Levi a Son of Jacob (Israel) From Exodus 2 Around 1570 BC

In talking about Moses' parents it is mentioned that both his father and his mother were of the tribe of Levi which was one of the twelve tribes of Israel and sons of Jacob that also beginning in Moses' time became the priestly tribe involved with the tabernacle and then temple worship. When Moses' mother conceived and saw that he was a goodly (healthy) child she hid him for three months. The reason she did this is given in the preceding chapter, the first chapter of Exodus, that the Egyptians were seeking to kill the Jewish male babies because the Egyptians thought there was too much population growth in Epypt of the Israelites who they thought couldn't be trusted to be loyal to Pharoah. When Moses' mother could no longer hide him she made an ark of bulrushes or reeds and put the baby Moses in it and placed him in the ark by the side of the Nile River in the flags or bulrushes or reeds. Moses' sister then stood at a distance to see what would happen to him. Shortly after that, Pharoah's daughter came to wash herself in that part of the Nile with her maids. When Pharoah's daughter saw the baby Moses in the ark she instructed one of her maids to fetch him. Then Pharoah's daughter opened the ark and saw the baby Moses who wept. Then she had compassion or pity on him and realized he was a Hebrew or Jewish child. Then Moses's sister who saw all this that happened came up and talked to Pharoah's daughter and asked her if she wanted Moses's sister to call one of the Hebrew woman to nurse Moses. Pharoah's daugher then approved this plan and Moses' sister came and got Moses's mother. Pharoah's mother to take Moses away and nurse it for her and that Pharoah's daughter would pay wages to her. Then Moses grew and Moses' mother brought him to Pharoah's daughter and Moses became her son. Then Pharoah's daughter called him Moses which means drawn out because she said I have drawn him out of the water. This same Moses soon after rose up to deliver his people the Jews or Israelites from the oppression of Pharoah and the Egyptians and lead them in their return to their promised land in Canaan between the Jordan River and the Mediterranean or Great Sea and the River of Egypt (Wadi Al-arish in the Sinai Peninsula or the Nile River to the Great River of Euphrates which was the land God promised to Abraham, Isaac and Jacob (Israel) and their descendants. The scripture reference from Exodus 2 of the birth and adoption by Pharoah's daughter and her naming of him for Moses the deliverer of the Israelites or Jews is as follows:

Scripture Reference from Exodus 2 of Birth and Adoption by Pharoah's Daughter of Moses of the Tribe of Levi the Future Deliverer of the Israelites Around 1570 BC

And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. And his sister stood afar off, to wit what would be done to him. And the daughter of Pharoah came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. Then said his sister to Pharoah's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharoah's daughter said to her, Go. And the maid went and called the child's mother. And Pharoah's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. And the child grew, and she brought him unto Pharoah's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. Exodus 2:1-10

Image of Probable Route of the Israelites Crossing the Red Sea and to the Land of Israel

Above Image and Text Reprinted from The Best of Bible Pathway - devotional guide; Murfreesboro, Tennessee

Background of Progress Towards a Clearer Personal View of the Path of the Israelites Crossing the Red Sea from Exodus 12, 13 and 14

I have read through God's word the Holy Bible for over 20 years and one major thing that I could not get clear in my mind, even though I had looked into it a number of times before, was the route of the Israelites coming out of Egypt and crossing the Red Sea. However through more detailed study of the relevant scripture passage in Exodus and some Bible reference books I think I have the route straight in my own mind and what I would share with others. This route would basically follow the route shown on the above map by Bible Pathway on the area of Egypt, the Sinai peninsula and the land of Israel.

The first relevant passage is in Exodus 12:37. In this verse the scriptures say that the Israelites at first travelled from Rameses to Succoth. This part was clear before and seems generally agreed on by Bible teachers as from Rameses in the eastern Nile Delta to Succoth a short distance to the south and a little to the east and closer to the Sinai peninsula. The scripture's description of the Israelite's journey resumes in Exodus 13:17-22. In that passage God reports through Moses that God led the Israelites from Succoth to Etham that is described as in the edge of the wilderness which I think and some Bible referenece sources say is on the edge of the wilderness of the Sinai peninsula. It is after this that I got confused about the route of the Israelites.

This is because the next places that are named that the Israelites were at are mentioned in Exodus 14:1-2. These places are called Pi-hariroth and Baal-zephon and Migdol by the sea and all close to each other and where the Israelites were encamped when Pharaoh and his troops started to catch up with them. In some maps at the back of a reference Bible I used to rely on a lot these places were located near an arm extending south of the Mediterranean Sea east of the Nile Delta adjoining a small part of the south of the Mediterranean called Lake Menzaleh. This seemed to imply to me that this arm of the Mediterranean was what the Bible in Exodus called the Red Sea and where the Israelites were miraculously helped by God to cross on dry land but protected by God from the pursuing Egyptian troops led by Pharaoh. However there are at least three big problems with that route that always made be less than convinced of it as the correct interpretation of the scripture account of the Red Sea crossing route. One is that that inlet of the Mediterranean is probably quite shallow since it is just near the Nile Delta and the shore, two that that inlet would be considered part of the Mediterranean Sea not the Red Sea and three is that if the Israelites crossed there they would be very near and on their way to the Philistine territory in the northern Sinai and God told them not to go that route through the Sinai peninsula.

One Bible reference book that helped clear up some of this confusion is The Moody Atlas of Bible Lands by Barry J. Beitzel published by Moody Press with some of the text description of the Exodux route from Egypt starting on page 86 of that book. On that page the author relates a translated ancient Egyptian story that could be taken as an incident of the Exodux from an Egyptian perspective. This story is contained in Papyrus Anastasi V; consult ANET and I think is described in English in a book The Ancient Near East: A History by W. W. Hallo and W. K. Simpson copyright 1971. In Succoth that has come to be associated with an archaological site called Tell Mashkuta there has been found some monuments that refer to a city called Tjeku which is regarded as corresponding to the Hebrew name place Succoth. According to the Moody Atlas it is regarded as near the Wadi Tumilat east of the Nile Delta and near on the way to the current major Egyptian city of Ismalia. In the Egyptian account in the above mentioned Papyrus according to this Moody Atlas of Bible Lands there is an account of fortifications and a temple devoted to the Egyptian god Atum. The Egyptian Papyrus records a story of two runaway slaves that were pursued by an Egyptian official. The Egyptian account records the offical chasing the slaves as far as Tjeku (Succoth) at which place he learned from some people there that the slaves had fled further south. This official is then recorded as proceeding further south after the slaves to a place called Htm where is said to have found out the slaves had made their way through fortifications north of Migdol. The author of the atlas considers Htm related to Etham and observes that then three places on the route of the Exodus would be known in the correct order (heading south from the Nile Delta and a bit east). The author considers Migdol as at the frontier of Egypt since the Egyptian source said it was there that the Egyptian official gave up his chase of the slaves. The author of the atlas then says (and I agree) that one should conclude that Etham could not be associated with a place called Sile as has been a common tradition since Etham should be thought of as further south. Also PiHahiroth could not be then considered near Sile on Lake Menzaleh on the eastern side of the Nile Delta and on the northern shore of the Mediterranean either. According to the author the place Sile does have a fortress that was one of the reasons it was associated with Etham which means fortress however since then it has been found there is was an entire system of fortresses on the eastern frontier of Egypt. This to me indicates that the Israelites were travelling considerably south and a bit east on their way to the Red Sea crossing to the Sinai peninsula.

Although the author of the above Moody Altas of Bible lands considers the Red Sea (which can mean Sea of Reeds) to be a small body of water such as Lake Timsah or the Great Bitter Lake north of the Gulf of Suez. However he does admit there are some other times the Red Sea in the Old Testament refers to the Gulf of Suez such as in Numbers 33:10-11. I agree that the wall of water and other descriptions of the Red Sea by the Israelites means the Red Sea was not just a shallow marshy body of water but one of much greater depth like the northern end of the Gulf of Suez. Some other Bible teachers such as Charles Ryrie or one of the editors of the Ryrie Study Bible among others in the note on Exodux 13:18 observes: "Although the phrase literally means "Sea of Reeds", the reference is to the Red Sea, not simply to a marshy land (see also Numbers 14:25; Acts 7:36, Hebrews 11:29)." When the Israelites finished crossing the Red Sea they arrived at a place called Marah, as mentioned in Exodus 15:23, that many Bible teachers, including in the Ryrie Study Bible, regard as much further south of Etham well into the Sinai wilderness just to the east of the Gulf of Suez. This would then place the Israelites not far from the location of Mount Sinai in the south of the Sinai peninsula. The scripture references from Exodus 12, 13, 14 and 15 of the Israelites route from their long term location in Egypt in the land of Goshen including Rameses in the Nile Delta across the Red Sea to the Sinai Peninsula on the way to Mount Sinai are as follows:

Scripture References from Exodus 12, 13, 14 and 15 of the Route of the Israelites Out of Egypt, Crossing the Red Sea to the wilderness in the Sinai Peninsula

And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. Exodus 12:37

And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure (perhaps) the people repent when they see war, and they return to Egypt; But God led the people about, through the way of the wilderness of the Red Sea: and the children of Israel went up harnessed out of the land of Egypt. And Moses took the bones of Joseph with him: for he had straightly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:17-22

And the LORD spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon; before it shall ye encamp by the sea. And the LORD spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so. And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? And he made ready his chariot, and took his people with him: And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel; and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. And when Pharaoh dwew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out outo the LORD. Exodus 14:1-10

And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them no more for ever. The LORD shall fight for you, and ye shall hold your peace. And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. Exodus 14:13-17

And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud of darkness to them, but it gave light by night to these: so that the one came not near the other all the night. 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 teh 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. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. Exodus 14:19-23

And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. Exodus 14:26-31

So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. Exodus 15:22-23

Exodus of the Israelites from Egypt and Likely Location of the Red Sea They Crossed from Exodus 14 and 15 Around 1490 BC

The Israelites were living in a part of Egypt called Goshen during their stay there which was in the eastern part of the delta of the Nile River. The word of God says they turned and encamped before Pihahiroth between Migdol and the sea. This means there was a place called Pihahiroth that was before them or facing them between Migdol adn the sea. I can't find this place Pihahiroth but I can find the place called Migdol and it is very close to the east side of an inlet of water from the Mediterranean Sea on the eastern side of the Nile delta. In current time there is the modern Egyptian city of Port Said on this body of water and it forms the entrance of the Suez Canal from the Mediterranean Sea. The scripture also says that the Israelites encamped over against meaning beside Baal-zephon over it shall ye encamp by the sea. Now Baal-zephon is also on some of my maps on my reference Bible and it is about half-way down this water inlet from the Mediterranean on the west side. The scripture says the Israelites were then entangled in the land when Pharoah and his armies were following them meaning the Israelites were around Baal-zephon with Pharoah and his armies coming from the west and this inlet from the Mediterranean blocking the Israelites from going any further to the east. I believe based on this scripture it was this body of water that is the Red Sea or Sea or reeds mentioned in the Bible in this passage and that God miraculously parted for the Israelites and made it all come down on the Egyptians including Pharoah when they pursued the Israelites on the bed of this body of water when the Lord parted the water and made it dry ground. Then when the Israelites had all got across to the other side and Pharoah and his armies were still on the bed of this body of water God stopped withholding the water and made it to crash in on Pharoah and his armies and drowned them. I don't know how deep this body of water was then but it must have been deep enough to be quite dramatic to see walls of water on either side when the Israelites crossed it and to drown Pharoah and his armies when God let the waters of this inlet return to their normal level on Pharoah and his armies when they were still on the bed of this inlet. In the next chapter of Exodus the scripture says that the Israelites arrived at the wilderness of Shur when they crossed this body of water and the wilderness of Shur is indeed on the other side of this inlet in the northern part of the Sinai peninsula. This was a great act of grace and deliverance from God to his chosen earthly people the Jews or Israelites and something he instructed them to always remember from that time and which the Jews have been faithful to do since that time in the Feast of Passover. The scripture reference from Exodus 14 and 15 of the likely location of the Red Sea from which God made a path for the Israelites to cross but not for the Egyptians to deliver the Israelites from the oppression of Pharoah and his government is as follows:

Scripture Reference from Exodus 14 and 15 of the Probable Location of the Red Sea That God Enabled the Jews to Cross and to Deliver Them from Pharoah and the Egyptians

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 Baal-zephon: before itg shall ye encamp by the sea. For Pharoah will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharoah's heart, that he shall follow after them; and I will be honoured upon Pharoah, and upon all his host; that the Egyptians may know that I am the LORD, And they did so. And it was told the king of Egypt that the people fled: and the heart of Pharoah and his servants was turned against the people, and they said, Why have ye done this, that we have let Israel go from serving us? And he made ready his chariot, and took his people with him: And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the LORD hardened the heart of Pharoah king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharoah, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baal-zephon. And when Pharoah drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. ... 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 sea upon dry ground: and the waters were a wall unto them on their right hand, and on their left. ... So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. Exodus 14:1-12, 21-22, 15:22.

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