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Numbers 33:16
And they removed from the desert of Sinai, and pitched at Kibrothhattaavah.

Exodus 13:20
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

Exodus 40:36,37
And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: …

out of the

Numbers 1:1
And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the firstday of the second month, in the second year after they were come out of the land of Egypt, saying,

Numbers 9:1,5
And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying, …

Numbers 33:15
And they departed from Rephidim, and pitched in the wilderness of Sinai.

the wilderness

Numbers 12:16
And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.

Numbers 13:3,26
And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those menwere heads of the children of Israel…

Genesis 21:21
And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

traveling from place to place
The phrase indicates a nomadic lifestyle, which was common for the Israelites during their 40 years in the wilderness. This journey was not direct but involved various stops, as directed by God. The movement from place to place reflects the testing and refining process God used to prepare His people for entering Canaan. It also symbolizes the Christian journey of faith, where believers are often led through various life stages and challenges.

until the cloud settled
The cloud represents the presence and guidance of God, as seen inExodus 13:21-22. It was a visible sign of God's leadership and protection. The cloud settling indicates a divine decision for the Israelites to stop and encamp. This reliance on God's guidance is a recurring theme in Scripture, emphasizing the importance of following divine direction rather than human wisdom.

in the Wilderness of Paran
The Wilderness of Paran is a large desert area located in the northeastern part of the Sinai Peninsula. It is significant as a place of testing and rebellion, notably where the spies were sent into Canaan (Numbers 13). Paran is also associated with Ishmael, who settled there (Genesis 21:21). Theologically, Paran represents a place of preparation and decision, where the Israelites faced choices that would impact their future. It serves as a reminder of the consequences of faith and disobedience, as seen in the subsequent events ofNumbers 13 and 14.

“and the Israelites set out from the Wilderness of Sinai”

• The move is literal and historical—after nearly a year at Mount Sinai (Exodus 19:1;Numbers 1:1), the nation physically packs up.

• Sinai had been a place of covenant and instruction: God gave the Ten Commandments (Exodus 20:1-17) and the pattern for worship (Exodus 25-31).

• Obedience to God’s timetable is underscored. When the trumpet sounded (Numbers 10:1-10), the people did not debate but trusted His perfect leading, echoing the call inDeuteronomy 1:6-8 to “break camp and advance.”

“traveling from place to place”

• The journey features ordered stages (Numbers 10:11), each tribe moving in the sequence God assigned (Numbers 10:13-28).

• This reminds us that God cares about both direction and order (1 Corinthians 14:40 applies the principle in worship).

• Pilgrim life is normal for God’s people: Abraham lived in tents (Hebrews 11:9-10), and believers today are “foreigners and strangers” (1 Peter 2:11).

• God’s presence—symbolized by the ark moving ahead (Numbers 10:33-36)—guarantees protection between one campsite and the next, mirroringPsalm 23:3-4, “He leads me… even though I walk through the valley.”

“until the cloud settled in the Wilderness of Paran”

• The cloud, God’s visible glory, dictates the stop (Numbers 9:17-23). They do not choose destinations; God does.

• Paran lies north of Sinai, closer to the Promised Land. The placement signals strategic progress toward promise fulfillment (Genesis 15:18-21).

• Yet Paran will also host grumbling (Numbers 11) and the fateful spy report at Kadesh-barnea (Numbers 13-14). God leads, but the people must respond in faith—an enduring lesson reinforced in1 Corinthians 10:1-12.

•Psalm 78:14 recalls this moment: “He led them with a cloud by day,” affirming God’s faithful guidance even when His people falter.

Numbers 10:12 records a literal, historical shift from Sinai to Paran. The verse highlights:

• obedient departure at God’s signal,

• trusting progress through ordered stages, and

• confident rest wherever God’s glory cloud stops.

The same Lord still directs His people step by step, calling us to follow promptly, travel expectantly, and settle contentedly under His guiding presence.

(1) verses 12, 13 are evidently in the nature of a summary, and the same subject is confessedly taken up again in verse 33,sq.; and

(2) the departure from Sinai is expressly said to have been for a "three days' journey" (verse 33), which must mean that the march, although actually divided into three stages, was regarded as a single journey, because it brought them to their immediate destination in the wilderness of Paran. Here then is a plain reason for the statement in this verse: the clouddid indeed rest twice between the two wildernesses, but only so as to allow of a night's repose, not so as to break the continuity of the march. "Thewilderness of Paran." Septuagint,ἐν τῇ ἐρήμῳ τοῦ φαράν. This geographical expression is nowhere exactly defined in Holy Scripture, and the name itself has disappeared; for in spite of the resemblance in sound (a resemblance here, as in so many cases, wholly delusive), it seems to have no connection whatever with the Wady Feiran, the fertile valley at the base of Serbal, or with the town which once shared the name. All the allusions, however, in the Old Testament to Paran point to a district so clearly marked out, so deeply stamped with its own characteristics, by nature, that no mistake is possible. This district is now called et-Tih,i.e., the wandering, and is still remembered in the traditions of the Arabs as the scene of the wanderings of the people of God. Little known, and never thoroughly explored, its main features are nevertheless unmistakable, and its boundaries sharply defined. Measuring about 150 miles in either direction, its southern frontier (now called the Jebel et-Tih) is divided by the broad sandy waste of er-Ramleh from the Sinaitic mountains and the Sinaitic peninsula properly so called; its northern mountain mass looks across the deep fissure of the Wady Murreh (or desert of Zin), some ten or fifteen miles broad, into er-Rachmah, the mountain of the Amorite, the southern extension of the plateau of Judah; on the east it fails abruptly down to the narrow beach of the Elanite Gulf, and to the Arabah; on the west alone it sinks slowly into the sandy desert of Shur, which separates it from the Mediterranean and from Egypt. Et-Tih is itself divided into nearly equal halves, by the Wady el Arish (or "river of Egypt"), which, rising on the northern slopes of the Jebel et-Tih, and running northwards through the whole plateau, turns off to the west and is lost in the desert of Shur. That the western half of the plateau went also under the name of Paran is evident from the history of Ishmael (see especiallyGenesis 21:21;Genesis 25:18), but it was through the eastern portion alone that the wanderings of the Israelites, so far as we can trace them, lay. This "wilderness of Paran" is indeed "a great and terrible wilderness" (Deuteronomy 1:9), lacking for the most part the precipitous grandeur of the granite mountains of Sinai, but lacking also their fertile valleys and numerous streams. A bare limestone or sandstone plateau, crossed by low ranges of hills, seamed with innumerable dry water-courses, and interspersed with large patches of sand and gravel, is whatnow meets the eye of the traveler in this forsaken land. It is true that a good deal of rain falls at times, and that when it does fall vegetation appears with surprising rapidity and abundance; it is true also that the district has been persistently denuded of trees and shrubs for the sake of fuel. But whatever mitigations may have then existed, it is clear from the Bible itself that the country was then, as now, emphatically frightful (cf.Deuteronomy 1:19;Deuteronomy 8:15;Deuteronomy 32:10;Jeremiah 2:6). Something may be set, no doubt, to the account of rhetoric, and much may be allowed for variety of seasons. Even in Australia the very same district will appear at one time like the desolation of a thousand years, and in the very next year it will blossom as the rose. But at certain seasons at any rate et-Tih was (as it is) a "howling" wilderness, where the dreadful silence of a lifeless land was only broken by the nightly howling of unclean beasts who tracked the footsteps of the living in order to devour the carcasses of the dead. Perhaps so bad a country has never been attempted by any army in modern days, even by the Russian troops in Central Asia. Amongst the many Wadys which drain the uncertain rain-fall of the eastern half of et-Tih (and at the same time testify to a greater rain-fall in bygone ages), the most important is the Wady el Terafeh, which, also rising on the northern slopes of Jebel et-Tih, runs northwards and north-westwards, and finally opens into the Arabah. Towards its northern limit et-Tih changes its character for the worse. Here it rises into a precipitous quadrilateral of mountains, about forty miles square, not very lofty, but exceedingly steep and rugged, composed in great measure of dazzling masses of bare chalk or limestone, which glow as in a furnace beneath the summer sun. This mountain mass, now called the Azaimat, or mountain country of the Azazimeh, rising steeply from the rest of the plateau to the southward, is almost completely detached by deep depressions from the surrounding districts; at the north-west corner alone it is united by a short range of mountains with er-Rachmah, and so with the highlands of Southern Palestine. From this corner the Wady Murreh descends broad and deep towards the cast, forking at the eastern extremity towards the Arabah on the southeast, and towards the Dead Sea on the north. east. The interior of this inaccessible country has yet to be really explored, and it is the scanty nature of our present knowledge concerning it which, more than anything else, prevents us from following with any certainty the march of the Israelites as recorded in this book.

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