Exodus 15:27

And they came to Elim,.... On the twenty fifth of Nisan; for, according to Aben Ezra, they stayed but one day at Marah.

And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. Came to Elim - i:e., the trees, or palm grove; supposed by Robinson ('Biblical Researches,' vol.

Palm trees were both pleasant for their shade, and refreshing for their sweet fruit. Thus the Israelites are obliged and encouraged to the obedience commanded, by being put into better circumstances than they were under in their last station.

Exodus 15:27 And they came to Elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.Ver. 27. And they came to Elim.] The heathens slandered the Jews, that they found these fountains by the means of certain asses that guided them. Whence they are called Asinarii by Melon and Appion of Alexandria; who affirmed that for this cause the Jews worshipped the golden head of an ass, &c. Corn. Tacit., Annul., lib. xii.

(27) Elim—the next stage to Marah, where there were “twelve wells of water, and threescore and ten palm trees”—seems to be rightly identified with the Wady Ghurundel in which “abundant grass grows thick and high,” where acacias and tamarisks are plentiful, and in which, notwithstanding the ruthless denudation of the country by the Arabs, there are still a certain number of palm-trees. These are not now “seventy” in number, neither are they the ideal palm-trees of pictures, or even such as grow in the Valley of the Nile and in Upper Egypt generally. They are “either dwarf—that is, trunkless—or else with savage hairy trunks, and branches all dishevelled” (Stanley: Sinai and Palestine, p. 68)—specimens of the palm-tree growing under difficulties. The exact number of “twelve wells,” which is mentioned in the text, cannot now be traced with any distinctness; but there is a perennial brook which supports the vegetation through the whole of the year, and in the winter-time there is a large stream which flows down to the sea through the wady.—(Niebuhr: Description de l’Arabie, p. 347.) They encamped there.—The head-quarters of the camp were at Elim (Wady Ghurundel); probably the mass of the people filled all the neighbouring wadys, as those of Useit, Ethal, and Tayibeh, or Shuweikah, which are all fertile, and have good pasturage.

Verse 27. They came to Elim] This was in the desert of Sin, and, according to Dr. Shaw, about two leagues from Tor, and thirty from Marah or Corondel. Twelve wells of water] One for each of the tribes of Israel, say the Targums of Jonathan and Jerusalem. And threescore and ten palm trees] One for each of the seventy elders.-Ibid. Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, See Clarke on Exodus 40:38. and see also the map. Thus sufficient evidence of the authenticity of this part of the sacred history remains, after the lapse of more than 3000 years. IN the preceding notes the reader has been referred to Dr. Kennicott's translation and arrangement of the song of Moses. To this translation he prefixes the following observations: - "This triumphant ode was sung by Moses and the sons of Israel: and the women, headed by Miriam, answered the men by repeating the two first lines of the song, altering only the first word, which two lines were probably sung more than once as a chorus. "The conclusion of this ode seems very manifest; and yet, though the ancient Jews had sense enough to write this song differently from prose; and though their authority has prevailed even, to this day in this and three other poems in the Old Testament, (Deuteronomy 32:1-43; Judges 5:1-31; 2 Samuel 22:1-51), still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of Ex 15:19. The reason why the same has been done by others probably is, they thought that the particle כי for, which begins Exodus 15:19, necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי when, especially if we take Exodus 15:19-21 as being a prose explanation of the manner in which this song of triumph was performed. For these three verses say that the men singers were answered in the chorus by Miriam and the women, accompanying their words with musical instruments. 'When the horse of Pharaoh had gone into the sea, and the Lord had brought the sea upon them; and Israel had passed, on dry land, in the midst of the sea; then Miriam took a timbrel, and all the women went out after her with timbrels and dances; and Miriam (with the women) answered them (להם lahem, the men, by way of chorus) in the words, O sing ye, c.' That this chorus was sung more than once is thus stated by Bishop Lowth: Maria, cum mulieribus, virorum choro IDENTIDEM succinebat. - Praelect. 19. "I shall now give what appears to me to be an exact translation of this whole song: - MOSES. Part I 1.

27. Elim] i.e. Terebinths, or perhaps Sacred trees in general (the word is quite possibly derived from ’ηl, ‘god’), supposed by the common people to be inhabited by a deity, and venerated accordingly. When a tree or grove of trees is specially mentioned in the OT., a sacred tree, or grove, is often meant (cf. Isaiah 1:29): e.g. Genesis 12:6 (see the writer’s note ad loc.), Exodus 35:4; Exodus 35:8, Judges 9:6; Judges 9:37 : see further Nature-Worship, §§ 2, 3, in EB. To the present day Palestine abounds in trees, esp. oaks, supposed to be ‘inhabited,’ or haunted by spirits (jinn); and the superstitious peasants hang rags upon them as tokens of homage (L. and B. ii. 104, 171 f., 222, 474). Elim has been usually, since Burckhardt (p. 473 f.), identified with some spot in the Wady Gharandel1[155], a valley running down from the mountains about 7 miles SE. of Hawwαrah, and forming a grateful contrast to the 54 miles of arid wilderness, which the traveller has passed through since leaving ‘Ayϋn Mϋsβ. Two miles below the point at which the route by Hawwαrah enters the valley, there are springs which form the usual watering-place for caravans passing along this route: lower down, as the valley comes within 2 or 3 miles of the coast, ‘water rises in considerable volume to the surface, and nurtures a charming oasis,’ in which waterfowl and other birds are abundant, and there are ‘thickets of palms and tamarisks, beds of reeds and bulrushes, with a gurgling brook and pools’ (Ordn. Survey, p. 75): the thorny shrub called Gharkhad, with a juicy and refreshing berry, of which the Arabs are very fond, is also frequent in it (Burckh. l.c.; cf. Rob. i. 68 f.). The identification must not however be regarded as certain: there is no similarity of name to support it; and as Di. remarks, if the passage of the Israelites took place either through, or N. of, the Bitter Lakes, Elim would be more suitably located at ‘Ayϋn Mϋsβ.[155] The identification seems really to have been made as early as the 6th cent.: for the Sarandula visited by Antoninus (Anton. Itinerarium, ed. Gildemeister, 1889, § 41), at about 570 a.d., can hardly be any other place.

Elim - The valley of Gharandel, two hours’ journey south of Huwara. Twelve wells - Read springs; the Hebrew denotes natural sources. These springs may have been perennial when a richer vegetation clothed the adjacent heights.

27. Elim — Trees. Here were palm trees and waters, or springs, around which they encamped, (rested and refreshed themselves,) probably for from two to three weeks, since it was just a month from the