They set out from Pi-hahiroth and crossed through the sea, into the wilderness, and they journeyed three days into the Wilderness of Etham and camped at Marah. They set out from Pi-hahirothThe phrase "They set out from Pi-hahiroth" marks a significant transition in the journey of the Israelites. "Pi-hahiroth" is believed to be located near the northern end of the Gulf of Suez. The name itself, derived from Hebrew, suggests a place of "mouth of the gorges" or "entrance of the caves," indicating a geographical feature that may have been a narrow pass or a location surrounded by mountains. This departure signifies a step of faith and obedience, as the Israelites leave behind the familiar and step into the unknown, trusting in God's guidance. and crossed the sea
The crossing of the sea is one of the most miraculous events in the biblical narrative, often identified with the crossing of the Red Sea. The Hebrew term "Yam Suph" is traditionally translated as "Red Sea," though it can also mean "Sea of Reeds." This miraculous event is a testament to God's power and faithfulness, delivering His people from the bondage of Egypt. It serves as a powerful symbol of salvation and liberation, prefiguring the ultimate deliverance through Christ. into the wilderness
The "wilderness" represents a place of testing, transformation, and reliance on God. In Hebrew, the word "midbar" can mean both "wilderness" and "pasture," suggesting a dual nature of desolation and provision. The wilderness journey is a time of purification and preparation, where the Israelites learn to depend on God for sustenance and guidance. It is a metaphor for the Christian journey of faith, where believers are called to trust in God's provision and direction. And they traveled for three days
The "three days" journey is significant in biblical numerology, often symbolizing completeness and divine intervention. This period of travel reflects a time of transition and preparation, as the Israelites move from the miraculous crossing of the sea to the challenges of the wilderness. It echoes the three days of Christ's death and resurrection, symbolizing a journey from death to life, from bondage to freedom. in the Wilderness of Etham
The "Wilderness of Etham" is a region that the Israelites traversed after crossing the sea. The name "Etham" may derive from an Egyptian word meaning "fortress," suggesting a place of strength or protection. This wilderness experience is a reminder of God's presence and protection, even in desolate and challenging circumstances. It underscores the theme of God's faithfulness in guiding His people through difficult times. and camped at Marah
"Marah" means "bitter" in Hebrew, named for the bitter waters the Israelites encountered there. This location becomes a place of testing and revelation, as God instructs Moses to throw a piece of wood into the water, making it sweet and drinkable. Marah represents the trials and challenges believers face, and God's ability to transform bitterness into blessing. It is a call to trust in God's provision and to seek His guidance in times of difficulty, knowing that He can turn our trials into testimonies of His grace and power. Persons / Places / Events 1. Pi-hahirothThis is the location where the Israelites camped before crossing the Red Sea. It represents a place of transition and divine intervention. 2. The SeaRefers to the Red Sea, which God miraculously parted to allow the Israelites to escape from the pursuing Egyptian army. This event is a significant demonstration of God's power and faithfulness. 3. The Wilderness of EthamA desert region the Israelites entered after crossing the Red Sea. It symbolizes a period of testing and reliance on God. 4. MarahThe place where the Israelites camped after traveling through the Wilderness of Etham. The waters at Marah were bitter, and God made them sweet, teaching the Israelites about His provision. 5. The IsraelitesGod's chosen people, who were delivered from slavery in Egypt and were on their journey to the Promised Land. Their journey is a testament to God's guidance and provision. Teaching Points God's DeliveranceJust as God delivered the Israelites from Egypt, He delivers us from sin and bondage through Jesus Christ. Reflect on areas in your life where you need God's deliverance. Faith in TransitionThe journey from Pi-hahiroth to Marah was a time of transition. Trust God during life's transitions, knowing He guides and provides. Provision in the WildernessGod provided for the Israelites in the wilderness. Trust in God's provision, even when circumstances seem barren or challenging. Bitterness to SweetnessAt Marah, God turned bitter waters sweet. Consider how God can transform difficult situations in your life for good. Remembering God's FaithfulnessThe Israelites' journey is a reminder to remember and recount God's faithfulness in our own lives. Bible Study Questions 1. How does the crossing of the Red Sea in Numbers 33:8 demonstrate God's power and faithfulness, and how can this encourage you in your current challenges? 2. In what ways can the Israelites' journey through the Wilderness of Etham be seen as a metaphor for our spiritual journey today? 3. Reflect on a time when God provided for you in a "wilderness" season. How does this strengthen your faith in His provision? 4. How can the transformation of the waters at Marah from bitter to sweet inspire you to trust God with the "bitter" areas of your life? 5. How does the account of the Israelites' journey encourage you to remember and recount God's faithfulness in your own life, and how can you practically do this? Connections to Other Scriptures Exodus 14This chapter provides a detailed account of the crossing of the Red Sea, highlighting God's miraculous deliverance of the Israelites from the Egyptians. Exodus 15:22-25These verses describe the events at Marah, where God turned the bitter waters sweet, illustrating His care and provision for His people. Psalm 106:9-12This passage reflects on the crossing of the Red Sea, praising God for His mighty acts and the faith of the Israelites in that moment. 1 Corinthians 10:1-2Paul references the crossing of the Red Sea as a form of baptism, symbolizing the Israelites' identification with God's deliverance and covenant. 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, Encamp, Encamped, Etham, Hahiroth, Hahi'roth, Journey, Journeyed, Journeying, Marah, Midst, Pass, Passed, Penehahiroth, Pihahiroth, Pi-hahiroth, Pitched, Removed, Tents, Traveled, Waste, WildernessDictionary of Bible Themes Numbers 33:8 4230 desert 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 33:8 NIVNumbers 33:8 NLTNumbers 33:8 ESVNumbers 33:8 NASBNumbers 33:8 KJV
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