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Rephidim

Rephidim is a biblical encampment site in the Sinai Peninsula, serving as a key station in the Israelites' journey during the Exodus from Egypt, situated between the Wilderness of Sin and the Wilderness of Sinai.^[1] It is renowned in the Book of Exodus for two pivotal events: the miraculous provision of water from a rock struck by Moses at Horeb and the Israelites' victory over the Amalekites in battle.^[2]^[1] Upon arriving at Rephidim, the Israelites faced a severe water shortage and quarreled with Moses, testing God's presence by demanding provision. Following divine instructions, Moses struck a rock with his staff, causing water to flow abundantly for the people and their livestock to drink. In response to this incident, the site was named Massah (meaning "testing") and Meribah (meaning "quarreling") to commemorate the people's lack of faith.^[1] Soon after, the nomadic Amalekites launched an unprovoked attack on the Israelites at Rephidim. Joshua led the Israelite forces in combat while Moses, positioned on a nearby hill with Aaron and Hur supporting his raised hands, interceded in prayer; the battle's outcome turned in favor of the side where Moses' hands remained elevated, resulting in a decisive victory. To memorialize the event, Moses built an altar and named it YHWH-nissi, signifying "The Lord is my banner," and God declared perpetual enmity against Amalek.^[1] The precise geographical location of Rephidim remains uncertain, as it is closely linked to ongoing scholarly debates regarding the site of Mount Sinai.^[1] Traditional identifications place it within the southern Sinai Peninsula, potentially in Wadi Fīrān or near Jebel Musa (the conventional Mount Sinai).^[1] From Rephidim, the Israelites proceeded to the Wilderness of Sinai, where they received the Ten Commandments.^[1]

Biblical Narrative

Thirst and Water from the Rock

Following their departure from the Wilderness of Sin, the entire Israelite community journeyed according to the Lord's command and encamped at Rephidim, where they encountered a severe shortage of water.^[3] The people, driven by thirst, began to quarrel with Moses, demanding, "Give us water to drink," and accusing him of leading them out of Egypt only to let them, their children, and livestock perish from dehydration.^[3] This confrontation escalated into a test of faith, as the Israelites not only challenged Moses' leadership but also put the Lord to the test by questioning His presence and provision among them.^[3] In response to the mounting threat—even as the people threatened to stone him—Moses cried out to the Lord for guidance.^[3] God instructed Moses to assemble the elders of Israel and, using the staff with which he had struck the Nile, to approach the rock at Horeb.^[3] The Lord promised to stand before the rock, directing Moses to strike it so that water would flow forth abundantly.^[3] Moses obeyed in the presence of the elders, and water gushed from the rock, quenching the thirst of the people and their livestock.^[3] To commemorate the event, Moses named the site Massah, meaning "testing," and Meribah, meaning "quarreling," reflecting the Israelites' doubt about whether the Lord was truly with them.^[3] This miracle at Rephidim highlights a core theological theme of divine provision in the face of human hardship and unbelief, where God graciously sustains His people despite their complaints and tests of His faithfulness.^[4] A parallel narrative in Numbers 20:1–13 describes a later incident at Kadesh, where the Israelites again faced water scarcity and Moses struck a rock under divine instruction, though there the emphasis shifts to Moses' own disobedience; the Rephidim account, however, stands as the inaugural wilderness trial of faith early in the journey.^[5]^[4] Immediately after this provision, the community confronted the Amalekites in battle at the same location.^[3]

Battle with the Amalekites

At Rephidim, the Amalekites mounted an unprovoked assault on the Israelite encampment, shortly after the people had received water from the rock.^[6] Moses directed Joshua to choose capable warriors from among the Israelites and lead them into combat against the Amalekites the following day, promising to position himself on a nearby hill with the staff of God raised in his hands.^[7] Joshua duly engaged the enemy as instructed, while Moses, Aaron, and Hur climbed to the hilltop.^[8] Throughout the battle, the Israelites gained the advantage whenever Moses held up his hands with the staff, but the tide turned in favor of the Amalekites whenever his arms grew weary and lowered.^[9] To maintain Moses' raised position until sunset, Aaron and Hur placed a stone beneath him for support and held up his arms—one on each side—ensuring his hands remained steady.^[10] This divine aid through intercession enabled Joshua to overwhelm and route the Amalekite army with the sword, securing victory for the Israelites.^[11] In the aftermath, the Lord instructed Moses to document the event on a scroll as a lasting memorial and to relay to Joshua the divine intent to utterly erase the name of Amalek from under heaven.^[12] Commemorating the triumph, Moses constructed an altar and named it Yahweh-Nissi ("The Lord is my Banner"), affirming that the Lord's hand had been lifted against the throne in judgment, and thus He would wage perpetual war against the Amalekites across generations.^[13]

Location and Identification

Traditional Sites in Sinai

The traditional identification of Rephidim locates it within the Sinai Peninsula, particularly in the fertile Wadi Feiran, an extensive valley known for its palm groves and abundant springs emerging from surrounding rocky cliffs, which align with the biblical description of a site where water was miraculously provided.^[14] This site lies at the base of Jebel Serbal, a prominent mountain often associated with potential locations of Horeb in early traditions, providing a strategic resting area amid the arid landscape en route to Mount Sinai.^[15] The oasis-like qualities of Wadi Feiran, including its capacity to support large encampments through natural and seasonal water sources, have long supported its candidacy as the biblical Rephidim, as detailed by explorer E. H. Palmer in his 19th-century survey of the region.^[14] According to the biblical itinerary in Numbers 33:14–15, the Israelites journeyed from the Wilderness of Sin to Rephidim before encamping in the Wilderness of Sinai, positioning the site as a key intermediate station in the southward progression toward the traditional Mount Sinai at Jabal Musa.^[16] This sequence underscores Rephidim's role as a transitional encampment following the hardships of the Sin desert, approximately one to two days' march from subsequent sites, consistent with the narrative's depiction of a brief but eventful stop.^[15] Further identifications extend to the adjacent areas near Wadi esh-Sheikh, the upper reaches of the broader Wadi Feiran system, characterized by dry wadi beds that seasonally fill with water, fitting the etymological interpretation of "Rephidim" from the Hebrew root meaning "rests" or "resting places."^[14] Some scholars, including Egyptologist James Hoffmeier, identify Wadi Refayid in southwest Sinai as a candidate due to its plentiful water sources.^[17] These gravelly, intermittent streambeds offered practical halting points for nomadic travel, emphasizing the site's utility as a temporary refuge in an otherwise barren terrain leading toward the Sinai massif.^[15] Historical support for these identifications traces back to early Christian sources, including Eusebius of Caesarea's Onomasticon (c. 325 CE), which places Rephidim in the vicinity of Wadi Feiran within the region of Paran, influencing subsequent Byzantine pilgrims who visited and documented the area.^[18] Medieval cartographers, building on Eusebius and Jerome's Latin translation of the Onomasticon, perpetuated this localization in maps of the Holy Land, depicting Rephidim along the pilgrimage route from the Gulf of Suez to the southern Sinai peaks. Ruins of an ancient monastic settlement at Wadi Feiran, including churches and defensive walls from the 4th–7th centuries CE, further attest to early Christian veneration of the site as Rephidim, as observed by 19th-century explorers like Palmer.^[14] The alignment of Wadi Feiran and nearby Wadi esh-Sheikh with the biblical sequence of travels is evaluated through their geographical fit: positioned after the coastal Wilderness of Sin and before the expansive plain of er-Raha at Sinai's base, these locations accommodate the described one-day journey (Exodus 19:2) while providing defensible terrain amid steep gneiss mountains for the ensuing Amalekite conflict.^[15] This coherence has sustained the traditional view despite ongoing scholarly disputes over precise coordinates.^[14]

Alternative Locations Outside Sinai

Some scholars have proposed locating Rephidim in the region of ancient Midian, in northwestern Saudi Arabia, as part of alternative exodus routes that place Mount Sinai outside the traditional Sinai Peninsula. This view, advanced by biblical scholar Frank Moore Cross, interprets biblical references to Midianite territory and Moses' connections there to suggest the Israelites' journey extended eastward across the Gulf of Aqaba into what is now Saudi Arabia, with Rephidim as a pre-Sinai encampment in a wadi or plain near water sources in the Tabuk province.^[19] A specific site within this framework identifies Rephidim near Jabal al-Lawz, proposed as Mount Sinai, where a prominent split rock formation—approximately 50 feet tall and vertically divided—has been suggested as the biblical rock from which Moses drew water, located about 5 miles northwest of the mountain in a valley suitable for a large encampment. Proponents link this to topographical features like broad plains and granite outcrops that could align with the narrative of conflict and water provision, though the site has historically been restricted; as of 2025, guided tours are available, and recent archaeological work has occurred in the vicinity, including a Neolithic settlement discovered in September 2025.^[20]^[21] Some advocates of a Gulf of Aqaba crossing argue for this eastern route based on ancient trade paths and oases providing necessary water, with proposals positioning Rephidim amid Midianite settlements. These arguments contrast with the prevailing traditional sites in the Egyptian Sinai Peninsula, which remain the scholarly consensus but face challenges from etymological and geographical reinterpretations. Etymological ties to "resting places" or "supports" are matched to local rock pillars and wadi formations in these areas, suggesting natural resting spots amid rugged terrain.^[22] Such proposals carry significant implications for reorienting the exodus itinerary, shifting it from Egyptian-controlled Sinai to Transjordanian or Arabian territories, potentially resolving issues like Amalekite proximity and Midianite interactions while challenging long-held identifications.^[23]

Religious Significance

Interpretations in Judaism

In Jewish tradition, the events at Rephidim, particularly the miracle of water from the rock in Exodus 17:1–7, are interpreted through rabbinic sources as a profound test of the Israelites' trust in God following their exodus from Egypt. The Midrash and Talmud emphasize that the people's complaints and quarrels stemmed from a lack of faith, with the name "Meribah" (strife) underscoring their contentious doubt about divine provision despite prior miracles.^[24] Moses' act of striking the rock, as instructed by God, is seen not merely as a physical gesture but as symbolizing the power of prayer and supplication; his raised staff represented intercession, drawing forth sustenance to affirm God's presence and mercy even amid human weakness.^[24] This episode highlights themes of leadership and divine justice, where Moses' obedience models reliance on God, transforming potential despair into a lesson on enduring faith.^[25] The battle with Amalek at Rephidim (Exodus 17:8–16) holds deeper significance in rabbinic exegesis as a cosmic struggle between good and evil, with Amalek embodying the archetypal force of irrational hatred and moral nihilism that opposes Israel's nascent covenantal identity. Midrashic texts portray Amalek's unprovoked attack—targeting the vulnerable stragglers—as a manifestation of pure antagonism to divine order, prompting God's eternal decree to "blot out the memory of Amalek" (Exodus 17:14), which rabbinic authorities link to ongoing ethical imperatives against hatred and injustice in Jewish life.^[26] This command evolves into a perpetual call to eradicate evil impulses, both external and internal, reinforcing the battle's role in Jewish theology as a paradigm for vigilance against forces that deny God's unity and purpose.^[27] Rashi's commentary on Exodus 17 further frames Rephidim as a site of incomplete faith, where the Israelites' testing of God at Massah and Meribah revealed their transitional struggles, quarreling not just with Moses but with the divine plan itself.^[28] This interpretation ties into liturgical practice, notably Shabbat Zachor—the Sabbath before Purim—when Deuteronomy 25:17–19 is read to recall Amalek's deeds at Rephidim and fulfill the mitzvah to remember and obliterate its legacy, connecting ancient events to contemporary moral reflection.^[29] Symbolically, Rephidim occupies a pivotal place in Jewish Exodus theology as a liminal stage in the journey from physical slavery in Egypt to spiritual covenant at Sinai, where trials of thirst and warfare tested and refined the people's readiness for Torah. Rabbinic sources view these ordeals as preparatory, fostering dependence on God and unity under leadership, much like the wilderness wanderings that bridged liberation to revelation.^[25]

Interpretations in Christianity

In early Christian theology, patristic interpreters viewed the events at Rephidim as typological prefigurations of Christ's redemptive work. Origen, in his allegorical exegesis, identified Amalek with the devil and interpreted Moses' raised arms during the battle as a figure of the crucified Christ, whose outstretched arms on the cross secure victory over evil forces.^[30] Similarly, Augustine saw Moses' extended hands forming the shape of a cross, through which the Israelites prevailed, symbolizing how Christ's sacrifice defeats spiritual adversaries like Amalek, who represents demonic opposition.^[30] The miracle of water from the rock at Rephidim holds central symbolic importance in Christian soteriology, directly linked to New Testament typology. In 1 Corinthians 10:4, Paul states that the Israelites "drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ," explicitly referencing the Rephidim event (along with later similar miracles) as a foreshadowing of Christ as the source of living water and eternal sustenance for believers.^[31] This interpretation underscores the rock's role in providing spiritual nourishment, paralleling Jesus' offer of living water in John 4:14 to quench the soul's thirst.^[32] Protestant traditions emphasize the battle at Rephidim as an illustration of faith's role in spiritual warfare under God's sovereignty. Reformers and later commentators highlight how victory depended not on human strength but on Moses' intercession and the rod of God, reflecting divine providence where believers must actively fight yet rely on God's power, as echoed in Ephesians 6:10-12's call to "be strong in the Lord" against non-fleshly enemies.^[33] Amalek symbolizes ongoing opposition to God's people, requiring persistent faith and communal support to prevail.^[34] In Catholic teaching, the water from the rock prefigures baptismal grace, where divine provision overcomes spiritual thirst and initiates new life. The Catechism describes water's symbolism in baptism as signifying the Holy Spirit's purifying action, evoking Old Testament miracles like Rephidim's as types of sacramental renewal and deliverance from sin's desert. This connection portrays the event as a foundational image for the Eucharist and baptism, emphasizing God's initiative in quenching humanity's deepest needs through Christ.^[35] Modern evangelical applications draw from Rephidim to encourage perseverance amid trials, viewing the Israelites' complaints and battles as mirrors for contemporary faith challenges. Commentators stress that, like Aaron and Hur supporting Moses' arms, believers must intercede and sustain one another through prayer to endure hardships, trusting God's faithfulness for ultimate victory despite weariness.^[36] This fosters a theology of communal resilience, where trials at "resting places" like Rephidim refine dependence on divine provision.^[34]

Historical and Archaeological Context

Mentions in Ancient Texts

The primary account of Rephidim appears in the Book of Exodus, chapters 17:1–16, where the Israelites encamp there after departing from the Wilderness of Sin, facing thirst that leads to quarreling with Moses, divine provision of water from a struck rock at Massah and Meribah, and a subsequent battle against the Amalekites in which Joshua leads the fight while Moses raises his hands in prayer for victory.^[37] In the itineraries of the Israelite journey, Numbers 33:14–15 lists Rephidim as the site between the Wilderness of Sin and the Wilderness of Sinai, noting the encampment and departure without further details on events.^[38] Deuteronomy 25:17–19 provides a retrospective command to remember the Amalekites' unprovoked attack on the Israelites during their exodus from Egypt, describing how the enemy targeted the weak at the rear without naming Rephidim explicitly but implying the same wilderness confrontation as in Exodus.^[39] Later poetic reflections in the Psalms allude to the water quarrel at Rephidim through references to Massah and Meribah, as in Psalm 78:15–20, which recalls God splitting the rock for water amid the people's testing of divine faithfulness, and Psalm 95:8–9, which warns against hardening hearts as at Meribah where the Israelites quarreled and tried the Lord.^[40] In extra-biblical Jewish literature, Flavius Josephus retells the Rephidim events in Antiquities of the Jews, Book 3, Chapter 1, elaborating on the severe thirst at the site, Moses' prayer leading to water gushing from the rock in abundance, the people's astonishment and subsequent sacrifices of gratitude, and in Chapter 2, the Amalekite assault with allied forces, Joshua's leadership under Moses' upheld arms supported by Aaron and Hur, resulting in a complete victory and the erection of an altar named "the Lord, the Conqueror."^[41] No direct mentions of Rephidim appear in surviving Egyptian records, consistent with the broader absence of references to the Israelite exodus or related wilderness events in pharaonic inscriptions and papyri.^[42] Scholarly analysis links the Amalekites to nomadic groups in the Negev and Sinai regions known from ancient Near Eastern texts, such as Assyrian and Egyptian accounts of desert raiders, though no specific inscriptions name Amalek in connection to Rephidim or the Israelite encounter.^[43]

Modern Scholarly Debates

Modern scholars widely acknowledge the absence of direct archaeological evidence linking Rephidim to the biblical Exodus narrative, with no confirmed inscriptions, settlements, or artifacts from the proposed 13th-century BCE period attributable to Israelite activity at the site. This evidentiary gap stems from the nomadic character of the purported wanderers, whose tent-based encampments and perishable materials would leave minimal traces in the arid Sinai environment, as surveys of southern and northeastern Sinai have yielded only sparse Late Bronze Age remains unrelated to specific biblical events.^[44]^[45] Debates over the feasibility of the Exodus route, including Rephidim's placement, pit scholars like William G. Dever against more affirmative interpreters such as James K. Hoffmeier and Kenneth A. Kitchen. Dever argues that the narrative's scale—a mass migration through inhospitable terrain—lacks corroboration and likely reflects symbolic etiology rather than literal history, with toponyms possibly retrojected from later Iron Age geography to construct national origins. In contrast, Hoffmeier's analysis in Ancient Israel in Sinai leverages New Kingdom Egyptian records and regional surveys to propose Rephidim near Wadi Feiran or Refayid in southern Sinai, emphasizing logistical viability for a smaller group and critiquing overly skeptical views that dismiss the wilderness tradition outright. Kitchen, in On the Reliability of the Old Testament, upholds a traditional Sinai itinerary, including Rephidim as a pre-Horeb station, by aligning biblical details with contemporaneous Near Eastern textual parallels while cautioning against revisionist datings that push events into the Persian period.^[45]^[44] Recent studies further complicate Rephidim's context through examinations of Amalekite ethnogenesis, potentially tying the battle narrative to 13th-century BCE desert polities. Archaeological work at sites like Horvat Haluqim in the Negev-Sinai highlands reveals a masseboth shrine with artifacts dated to the late 13th or early 12th century BCE, interpreted as evidence of Amalekite-like nomadic groups exerting influence in the region, though direct connections to the biblical encounter remain speculative.^[46] Methodological challenges in identifying Rephidim highlight tensions between biblical topography—relying on itinerary descriptions like proximity to water sources and Horeb—and empirical data from geological surveys, which prioritize hydrogeological features such as wadis and aquifers but often fail to yield period-specific cultural markers. Hoffmeier advocates integrating textual cues with paleoenvironmental reconstructions to evaluate sites like Wadi Feiran for water scarcity motifs, yet critics like Dever warn that such approaches risk confirmation bias without independent verification, underscoring the field's reliance on interdisciplinary synthesis amid evidential voids.^[44]^[45]

References

[1]
Rephidim - Jewish Virtual Library
Rephidim was a stopping place for Israelites where they challenged Moses, and where the Amalekites were defeated. It is possibly located in Wadi Fīrān.
[2]
https://www.sefaria.org/Exodus.17?lang=bi
[3]
https://www.biblegateway.com/passage/?search=Exodus%2017&version=NIV
[4]
A Comparison Between the Water from the Rock Stories: Exodus 17 ...
3 The overlying theme of both the narratives is God's graciousness in the midst of people testing God. The instruments that God uses in both the narratives, ...
[5]
https://www.biblegateway.com/passage/?search=Numbers%2020&version=NIV
[6]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A8&version=NIV
[7]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A9&version=NIV
[8]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A10&version=NIV
[9]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A11&version=NIV
[10]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A12&version=NIV
[11]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A13&version=NIV
[12]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A14&version=NIV
[13]
https://www.biblegateway.com/passage/?search=Exodus%2017%3A15-16&version=NIV
[14]
Rephidim - International Standard Bible Encyclopedia
Palmer (Desert of the Exodus, 158 ff) states cogent reasons for identifying Rephidim with Wady Feiran. It is the most fertile part of the peninsula, well ...
[15]
Rephidim - Search results provided by BiblicalTraining
Rephidim was a camping site where Moses struck a rock for water, the Israelites fought the Amalekites, and where Jethro may have visited. It was a stop in the ...Missing: history | Show results with:history
[16]
The Exodus Route: Wilderness of Sinai - Bible.ca
In the Numbers 33 itinerary, the Wilderness of Sinai was the final camp spot for 11 months at Mt. Sinai: "They journeyed from Rephidim and camped in the ...
[17]
Mt. Sinai: ISBE 1 Reference
The indications of position, in various passages of the Pentateuch, favor the identification with the traditional site, which has become generally accepted by ...
[18]
A study on the traditions concerning the location of Mount Sinai ...
The paper explores various traditions and scholarly opinions regarding the location of Mount Sinai (Horeb) and the route taken by the Israelites into the ...
[19]
Mount Sinai is NOT Jebel al-Lawz in Saudi Arabia
There is no credible historical, geographical, archaeological or Biblical evidence to support the thesis that Mt. Sinai is at Jebel al-Lawz in Saudi Arabia.
[20]
Considering an Alternative Route Combining Pi-Hahiroth and Sinai
The location of the Nuweiba peninsula on the western shore of the Gulf of Aqaba is in the prime place to be the major contender for the location of Pi-Hahiroth.
[21]
Rephidim - Bible Odyssey
Oct 26, 2022 · The location of Rephidim is uncertain; some identify it with the Wadi Refayid in southwest Sinai. Share. Share on Facebook · Share on Twitter.
[22]
The amazing name Rephidim: meaning and etymology
From the verb רפד (rapad), to spread or support. The name Rephidim in the Bible. Rephidim is a place where Israel camped and defeated the ...
[23]
The Location of Mount Sinai and the "Yahweh's March from the ...
Mar 8, 2019 · For Jebel al-Lawz defenders, that answer also requires that Rephidim be east of the Gulf of Suez near Sinai in Midian. It also requires an ...
[24]
Shemot - Exodus - Chapter 17 (Parshah Beshalach) - Chabad.org
Features an English translation of the entire Tanakh (Jewish Bible) with Rashi's commentary. In this Book. Torah (The Pentateuch) · Nevi'im (Prophets) · Ketuvim ...
[25]
Preparing for Sinai: God and Israel Test Each Other - TheTorah.com
Jan 20, 2016 · Israel tests God. ‍Lack of water at Rephidim (Exod 17:2) ... There is no rehabilitation possible for those who have failed the test of faith in ...
[26]
Amalek - Chassidic Masters - Parshah - Chabad.org
Amalek is the psychic and cosmic nemesis of all that is pure and G‑dly in man and in creation. How is he overcome? The key lies in a single word: “Remember.
[27]
The Face of Evil | Beshallach | Covenant & Conversation
The Lord will be at war with Amalek for all generations.' Ex. 17:14-16 ... Jews among them, that collective evil was as extinct as the Amalekites. Evil ...
[28]
https://www.sefaria.org/Exodus.17.7?lang=bi&with=Rashi&lang2=en
[29]
Zachor - Chabad.org
The Zachor ("Remember!") reading (Deuteronomy 25:17-19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth.
[30]
Commentary on Exodus 17:8-13 « The Divine Lamp
Moses' raised hands become the enduring symbol of the believer's heart lifted toward God, and in them the Church recognizes the foreshadowing of Christ ...
[31]
1 Corinthians 10:4 Commentaries: and all drank the same spiritual ...
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
[32]
The Rock Was Christ | Desiring God
Nov 10, 2022 · In drinking water from the rock, the Israelites drank from a type of Christ, who now lives as the thirst-quenching spiritual Rock of the church.
[33]
Exodus 17:8-16 - Fighting the Amalekites (Spiritual Warfare)
God is sovereign but we must exercise our responsibility to fight by faith. In Ephesians 6, Paul tells us to put on the full armor of God (Eph 6:11).Missing: Protestant | Show results with:Protestant
[34]
Exodus 17 Commentary - Precept Austin
May 31, 2024 · KJV Exodus 17:1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the ...
[35]
Baptism and the Waters of Exodus (Part 5 of 8) - Adoremus Bulletin
Mar 27, 2022 · Finally, another miraculous occurrence happens with water coming from the rock. The miraculous in Exodus becomes the supernatural grace of ...Missing: Rephidim | Show results with:Rephidim
[36]
Enduring Word Bible Commentary Exodus Chapter 17
David Guzik commentary on Exodus 17, where God gives provides for the Israelites by giving water from a rock and bringing victory over the Amalekites.
[37]
https://www.biblegateway.com/passage/?search=Exodus+17%3A1-16&version=NIV
[38]
https://www.biblegateway.com/passage/?search=Numbers+33%3A14-15&version=NIV
[39]
https://www.biblegateway.com/passage/?search=Deuteronomy+25%3A17-19&version=NIV
[40]
https://www.biblegateway.com/passage/?search=Psalm+78%3A15-20%2C+Psalm+95%3A8-9&version=NIV
[41]
Antiquities of the Jews, Book III - Josephus
As soon as they were removed thence, they came to Rephidim: being distressed to the last degree by thirst: and while in the foregoing days they had light on ...
[42]
[PDF] ANCIENT EGYPT'S SILENCE ABOUT THE EXODUS
Because the Egyptians left such extensive written records, some allusion to the incident would be expected. Yet none appears. Scholars have taken a number of ...
[43]
Ancient Jewish History: The Amalekites
The Amalekites were a people of the Negev and adjoining desert that were a hereditary enemy of Israel from wilderness times to the early monarchy.
[44]
https://global.oup.com/academic/product/ancient-israel-in-sinai-9780195155464
[45]
What Did the Biblical Writers Know and When Did They Know It?
May 10, 2001 · Dever shows that ancient Israel, far from being an "invention," is a reality to be discovered. Equally important, his recovery of a reliable ...Missing: Exodus | Show results with:Exodus<|separator|>
[46]
Masseboth Shrine at Horvat Haluqim: Amalekites in the Negev ...
Apr 28, 2023 · The Amalekites, a powerful desert polity, a monarchy according to the biblical narratives, inhabited the central Negev-Sinai desert region.