They set out from Succoth and camped at Etham, on the edge of the wilderness. They set outThis phrase marks the beginning of a journey, a significant theme throughout the book of Numbers. The Hebrew root for "set out" is "nasa," which means to pull up, especially the tent pegs, indicating the nomadic lifestyle of the Israelites. This action symbolizes obedience and readiness to follow God's guidance, leaving behind the familiar and stepping into the unknown. It reflects the Christian call to be pilgrims in this world, always ready to move as God directs. from Succoth
Succoth, meaning "booths" or "temporary shelters," was the first stop after the Israelites left Egypt. Historically, it represents a place of transition from slavery to freedom. Archaeologically, Succoth is believed to be located in the eastern Nile Delta, a region that was part of the Egyptian empire. Spiritually, it signifies the initial steps of faith and trust in God's deliverance, a reminder of the temporary nature of earthly dwellings compared to the eternal home promised by God. and camped
The act of camping suggests a temporary halt, a time for rest and reflection. The Hebrew word "chanah" implies pitching a tent, which is a recurring activity for the Israelites during their wilderness journey. This pause is essential for spiritual renewal and preparation for the next phase of the journey. It teaches the importance of finding moments of rest in God's presence amidst life's transitions. at Etham
Etham, meaning "with them" or "their plowshare," is located on the edge of the wilderness. It represents a boundary between the known and the unknown, a place of decision and trust. Historically, Etham is thought to be near the eastern border of Egypt, marking the transition into the wilderness. This location challenges believers to trust in God's provision and guidance as they step into new territories of faith. on the edge of the wilderness
The wilderness, or "midbar" in Hebrew, is a place of testing, transformation, and revelation. It is where God shapes His people, teaching them reliance on Him alone. The edge of the wilderness signifies a threshold, a point of entry into a period of divine testing and growth. For Christians, it symbolizes the trials and challenges that refine faith and character, drawing them closer to God and His purposes. Persons / Places / Events 1. IsraelitesThe people of God who were delivered from slavery in Egypt and are journeying to the Promised Land. 2. SuccothThe first encampment of the Israelites after leaving Rameses in Egypt. It represents the beginning of their journey of faith and reliance on God. 3. EthamThe second encampment, located on the edge of the wilderness. It signifies a transition point where the Israelites are about to enter a more challenging phase of their journey. 4. WildernessA place of testing and reliance on God, often symbolizing spiritual growth and dependence on divine provision. Teaching Points The Journey of FaithJust as the Israelites began their journey from Succoth, our walk with God begins with a step of faith. We must trust in His guidance as we move forward. Transition PointsEtham represents a transition in the Israelites' journey. In our lives, we often face transitions that require us to rely on God's direction and provision. Facing the WildernessThe wilderness is a place of testing and growth. We should embrace these times as opportunities to deepen our faith and dependence on God. God's FaithfulnessThroughout the journey, God remained faithful to His promises. We can trust that He will guide us through our own wilderness experiences. Bible Study Questions 1. What does the journey from Succoth to Etham teach us about the beginning of our spiritual journey with God? 2. How can we apply the concept of "transition points" in our own lives when facing changes or new challenges? 3. In what ways does the wilderness experience of the Israelites parallel our own spiritual growth and reliance on God? 4. How can we remind ourselves of God's faithfulness during times of testing and uncertainty? 5. What other biblical accounts of journeys or transitions can we learn from, and how do they relate to our personal walk with God? Connections to Other Scriptures Exodus 13:20This verse provides a parallel account of the Israelites' journey, emphasizing God's guidance as they travel from Succoth to Etham. Deuteronomy 8:2Reflects on the purpose of the wilderness journey, highlighting God's testing and teaching of the Israelites to rely on Him. Hebrews 11:29Connects the faith of the Israelites in crossing the Red Sea, illustrating their trust in God's deliverance. People Aaron, Abel, Arad, Egyptians, Gad, Geber, Israelites, Moses, Perez, Tahath, Terah, ZephonPlaces 0, Abarim, Abel-shittim, Abronah, Almon-diblathaim, Alush, Arad, Baal-zephon, Bene-jaakan, Beth-jeshimoth, Canaan, Dibon-gad, Dophkah, Edom, Egypt, Elim, Etham, Ezion-geber, Hahiroth, Haradah, Hashmonah, Hazeroth, Hor-haggidgad, Iye-abarim, Iyim, Jericho, Jordan River, Jotbathah, Kadesh-barnea, Kehelathah, Kibroth-hattaavah, Libnah, Makheloth, Marah, Migdol, Mithkah, Moab, Moseroth, Mount Hor, Mount Shepher, Nebo, Negev, Oboth, Pi-hahiroth, Punon, Rameses, Red Sea, Rephidim, Rimmon-perez, Rissah, Rithmah, Sinai, Succoth, Tahath, Terah, Zalmonah, ZinTopics Camped, Departed, Desert, Edge, Encamp, Encamped, Etham, Extremity, Journey, Journeyed, Pitched, Removed, Succoth, Tents, Traveled, Waste, WildernessDictionary of Bible Themes Numbers 33:3-48 7222 exodus, events of Library Some Miscellaneous Matters Belonging to the Country About Jericho.
Let us begin from the last encampings of Israel beyond Jordan. Numbers 33:49: "They encamped near Jordan from Beth-jeshimoth unto Abel-shittim."--"From Beth-jeshimoth to Abel-shittim were twelve miles." It is a most received opinion among the Jews, that the tents of the Israelites in the wilderness contained a square of twelve miles. So the Targum of Jonathan, upon Number 2:2; "The encamping of Israel was twelve miles in length, and twelve miles in breadth." And the Gemarists say, "It is forbidden …
John Lightfoot—From the Talmud and HebraicaArbel. Shezor. Tarnegola the Upper.
"Arbel a city of Galilee."--There is mention of it in Hosea 10:14. But there are authors which do very differently interpret that place, viz. the Chaldee paraphrast, R. Solomon, Kimchi: consult them. It was between Zippor and Tiberias. Hence Nittai the Arbelite, who was president with Josua Ben Perahiah. The valley of Arbel is mentioned by the Talmudists. So also "The Arbelite Bushel." "Near Zephath in Upper Galilee was a town named Shezor, whence was R. Simeon Shezori: there he was buried. There …
John Lightfoot—From the Talmud and Hebraica Christ the Water of Life.
"Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life" (John iv. 13, 14). "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink" (John vii. 37). "And did all drink the same spiritual drink: for they drank …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3 Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3 In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were …
Alfred Edersheim—Sketches of Jewish Social Life Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 33:6 NIVNumbers 33:6 NLTNumbers 33:6 ESVNumbers 33:6 NASBNumbers 33:6 KJV
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