◄ Exodus 13:20 ►
They set out from Succoth and camped at Etham on the edge of the wilderness.
Study Bible
They set out from Succoth

Succoth was the Israelites’ first recorded encampment after leaving Rameses, beginning their journey from slavery toward the land God had promised Abraham. Its name, meaning “booths” or “temporary shelters,” fittingly reflects a people living under God’s care rather than settled security. Israel’s departure fulfilled the Lord’s word that Abraham’s descendants would be afflicted in a foreign land but would emerge with great possessions (Genesis 15:13–14).

Exo 12:37 The Israelites journeyed from Rameses to Succoth…
Num 33:5 The Israelites set out from Rameses and camped at Succoth.

and camped at Etham

Etham, possibly meaning “fortress,” lay near Egypt’s eastern frontier, where the cultivated land of the Nile Delta gave way to the wilderness. Israel was no longer merely leaving Egypt; they were entering a path on which food, water, direction, and protection would come from the Lord. Their route would soon lead them to the Red Sea, where God would display His power over Pharaoh and establish His people as a redeemed nation.

Num 33:6 They set out from Succoth and camped at Etham,…
Num 33:7 They set out from Etham and turned back to Pi-hahiroth,…

on the edge of the wilderness.

The wilderness marked the beginning of Israel’s testing, instruction, and dependence upon God. Though the people would later rebel and spend forty years in the desert, the Lord did not abandon them. Immediately afterward, He went before them in the pillar of cloud and fire (Exodus 13:21–22). Israel’s journey anticipates the greater faithfulness of Christ, who entered the wilderness, faced temptation, and remained obedient to the Father.

Num 33:8 They set out from Pi-hahiroth and crossed through the sea,…
Exo 15:22 Then Moses led Israel from the Red Sea, and they went out…
Deu 8:15 He led you through the vast and terrifying wilderness…

Persons / Places / Events
1. The Israelites
The people of God who were delivered from slavery in Egypt and are now journeying towards the Promised Land.

2. Succoth
The first encampment of the Israelites after leaving Egypt, symbolizing the beginning of their journey of faith and reliance on God.

3. Etham
The location where the Israelites camped on the edge of the wilderness, representing a transitional phase between leaving Egypt and entering the unknown.

4. The Wilderness
A place of testing and reliance on God, where the Israelites would learn to trust in His provision and guidance.

5. Moses
The leader chosen by God to guide the Israelites out of Egypt and through the wilderness.
Teaching Points
Trust in God's Guidance
Just as the Israelites followed God's lead from Succoth to Etham, we are called to trust in His direction for our lives, even when the path is uncertain.

Transition and Growth
The move from Succoth to Etham symbolizes transitions in our spiritual journey. Embrace these times as opportunities for growth and deeper reliance on God.

Facing the Wilderness
The wilderness represents challenges and trials. Remember that God uses these times to refine our faith and character.

Community in Journey
The Israelites traveled together, highlighting the importance of community and support in our spiritual walk.

Faith in Action
The journey from Egypt to the Promised Land required active faith. We are encouraged to step out in faith, trusting God's promises and provision.
Bible Study Questions
1. What does the journey from Succoth to Etham teach us about trusting God's timing and direction in our lives?

2. How can we apply the concept of "wilderness" in our personal spiritual journeys today?

3. In what ways does the community of believers support us during times of transition and uncertainty?

4. How can we actively demonstrate faith in our daily lives, similar to the Israelites' journey?

5. Reflect on a time when you faced a "wilderness" experience. How did it impact your relationship with God, and what did you learn from it?
Connections to Other Scriptures
Exodus 12:37
Provides context for the journey, mentioning the departure from Rameses to Succoth, highlighting the beginning of the Exodus.

Numbers 33:5-6
Offers a detailed itinerary of the Israelites' journey, including the move from Succoth to Etham.

Deuteronomy 8:2
Reflects on the purpose of the wilderness journey as a time of testing and humbling, teaching reliance on God.

Hebrews 11:29
Connects the faith of the Israelites in crossing the Red Sea, emphasizing the journey as an act of faith.

Psalm 78:14
Describes God's guidance of the Israelites with a cloud by day and fire by night, illustrating His constant presence.
Sermons
The Way of the Wilderness by the Red SeaJ. Orr Exodus 13:17-21
Fire and CloudH.T. Robjohns Exodus 13:17-22
Israel's Journey the Emblem of the Christian's PilgrimageJ. Urquhart Exodus 13:17-22
People
Amorites, Canaanites, Hittites, Hivite, Hivites, Israelites, Jebusites, Joseph, Moses, Pharaoh
Places
Etham, Red Sea, Succoth
Topics
Camped, Desert, Edge, Encamp, Encamped, Etham, Extremity, Journey, Moved, Succoth, Tents, Waste, Wilderness
Dictionary of Bible Themes
Exodus 13:20

     5244   camp

Exodus 13:17-22

     5828   danger

Library
Thought, Deed, Word
'It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth.'--EXODUS xiii. 9. The question may be asked, whether this command is to be taken metaphorically or literally. No doubt the remembrance of the great deliverance was intrusted to acts. Besides the annual Passover feasts, inscriptions on the door-posts and fringes on the dress were appointed for this purpose. And the Jews from a very early period, certainly before our Lord's …
Alexander Maclaren—Expositions of Holy Scripture

Fifth Day. Holiness and Redemption.
Sanctify unto me all the first-born.'--Ex. xiii. 2. 'All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the …
Andrew Murray—Holy in Christ

June the Tenth Pillars of Cloud and Fire
"The Lord went before them by day in a pillar of cloud." --EXODUS xiii. 17--xiv. 4. I need His leadership in the daytime. Sometimes the daylight is my foe. It tempts me into carelessness. I become the victim of distraction. The "garish day" can entice me into ways of trespass, and I am robbed of my spiritual health. Many a man has been faithful in the twilight and night who has lost himself in the sunshine. He went astray in his prosperity: success was his ruin. And so in the daytime I need the …
John Henry Jowett—My Daily Meditation for the Circling Year

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power

"The Lord Hath Need of Him. " Mark xi, 3
What! of an Ass? Yes, "God hath chosen the foolish things of the world." He gets renown to Himself by "using things which are despised." Let us never despair of the most foolish of men, if he become the servant of Jesus. It is said of the great John Hunt, that when a young man, he gave no promise of the talents he shewed in the work of the Ministry. We have spoken with one who knew him before his conversion, who made us smile as he described his gait and style of life. Yet this ungainly ploughboy …
Thomas Champness—Broken Bread

Entangled in the Land
"For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in."--Exodus 14:3. ISRAEL WAS CLEAN escaped from Egypt. Not a hoof of their cattle was left behind; nor foot of child or aged man remained in the house of bondage. But though they were gone, they were not forgotten by the tyrant who had enslaved them. They had been a very useful body of workers; for they had built treasure cities and storehouses for Pharaoh. Compelled to work without wages, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Letter xxxvi. To Pope Damasus.
Jerome's reply to the foregoing. For the second and fourth questions he refers Damasus to the writings of Tertullian, Novatian, and Origen. The remaining three he deals with in detail. Gen. iv. 15, he understands to mean "the slayer of Cain shall complete the sevenfold vengeance which is to be wreaked upon him." Exodus xiii. 18, he proposes to reconcile with Gen. xv. 16, by supposing that in the one place the tribe of Levi is referred to, in the other the tribe of Judah. He suggests, however, that …
St. Jerome—The Principal Works of St. Jerome

Letter xxxv. From Pope Damasus.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words "Whosoever slayeth Cain vengeance shall be taken on him sevenfold"? (Gen. iv. 5.) 2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, "What God hath cleansed that call not thou common"? (Acts x. 15.) 3. How is Gen. xv. 16, "in the fourth generation they shall come hither again," to be reconciled …
St. Jerome—The Principal Works of St. Jerome

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life

Concerning the Communion, or Participation of the Body and Blood of Christ.
Concerning the Communion, or Participation of the Body and Blood of Christ. The communion of the body and blood of Christ is [1104] inward and spiritual, which is the participation of his flesh and blood, by which the inward man is daily nourished in the hearts of those in whom Christ dwells. Of which things the breaking of bread by Christ with his disciples was a figure, which even they who had received the substance used in the church for a time, for the sake of the weak; even as abstaining from …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Third Withdrawal from Herod's Territory.
Subdivision D. The Transfiguration. Concerning Elijah. (a Spur of Hermon, Near Cæsarea Philippi.) ^A Matt. XVII. 1-13; ^B Mark IX. 2-13; ^C Luke IX. 28-36. ^c 28 And it came to pass about eight days { ^a six days} ^c after these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying "about." But if we regard him as including the day of the "sayings" and also the day of the transfiguration, and the other two as excluding these days, then the three statements …
J. W. McGarvey—The Four-Fold Gospel

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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