On the fifteenth day of the first monthThis date marks a significant moment in the Hebrew calendar, known as Nisan 15. It is the day following the Passover, a pivotal event in Israelite history. The Passover commemorates God's deliverance of the Israelites from slavery in Egypt, as described in
Exodus 12. This timing underscores the fulfillment of God's promise to Abraham regarding the liberation of his descendants (
Genesis 15:13-14).
on the day after the Passover
The Passover is a foundational event for the Israelites, symbolizing God's protection and deliverance. It involved the sacrifice of a lamb and the marking of doorposts with its blood, prefiguring the sacrificial death of Jesus Christ, the Lamb of God (John 1:29). The day after Passover marks the beginning of the Exodus, a journey from bondage to freedom, paralleling the Christian journey from sin to salvation.
the Israelites set out from Rameses
Rameses, identified with the city of Pi-Ramesses, was a significant location in the land of Goshen, where the Israelites lived. It was a center of Egyptian power and a symbol of their oppression. The departure from Rameses signifies a break from the past and the start of a new covenant relationship with God. Archaeological evidence suggests Rameses was a thriving city during the time traditionally associated with the Exodus.
They marched out defiantly
The Israelites' defiant departure reflects their newfound freedom and God's victory over Pharaoh. This act of defiance is a testament to God's power and faithfulness, as He had promised to deliver them with a mighty hand (Exodus 6:1). It also serves as a reminder of the spiritual warfare believers face, standing firm in faith against the forces of darkness (Ephesians 6:10-18).
in full view of all the Egyptians
The public nature of the Exodus demonstrated God's supremacy over the gods of Egypt and His ability to protect and lead His people. This event was a powerful witness to the Egyptians and other nations of God's sovereignty. It also foreshadows the public nature of Christ's resurrection, witnessed by many, affirming His victory over sin and death (1 Corinthians 15:3-8).
Persons / Places / Events
1.
RamesesA city in Egypt from which the Israelites began their exodus. It was a significant location as it marked the starting point of their journey to the Promised Land.
2.
The IsraelitesThe descendants of Jacob, who were enslaved in Egypt and were led out by Moses under God's command. Their departure from Egypt is a pivotal event in their history.
3.
The PassoverA Jewish festival commemorating the Israelites' deliverance from slavery in Egypt. It involved the sacrifice of a lamb and the marking of doorposts with its blood, symbolizing God's protection.
4.
The EgyptiansThe people of Egypt who held the Israelites in bondage. Their witnessing of the Israelites' departure signifies God's power and fulfillment of His promise to deliver His people.
5.
The ExodusThe mass departure of the Israelites from Egypt, marking the beginning of their journey to the Promised Land. It is a foundational event in Jewish and Christian history.
Teaching Points
God's FaithfulnessThe departure from Rameses demonstrates God's faithfulness in fulfilling His promises. Just as He delivered the Israelites, He is faithful to deliver us from our own "Egypts" or places of bondage.
The Significance of ObedienceThe Israelites' obedience in observing the Passover was crucial for their deliverance. Our obedience to God's commands is essential for experiencing His blessings and protection.
Triumphant LivingThe Israelites left Egypt "triumphantly," which signifies victory and freedom. As believers, we are called to live triumphantly in Christ, overcoming sin and walking in the freedom He provides.
Public WitnessThe departure was witnessed by the Egyptians, serving as a testimony to God's power. Our lives should be a public witness to God's work in us, drawing others to Him.
Bible Study Questions and Answers
1.What is the meaning of Numbers 33:3?
2.How does Numbers 33:3 emphasize God's timing in the Israelites' departure?
3.What significance does "the day after the Passover" hold in Israel's journey?
4.How can we trust God's timing in our personal life decisions today?
5.Connect Numbers 33:3 with Exodus 12:17 regarding the Passover's importance.
6.How does remembering God's past deliverance strengthen our faith in current trials?
7.How does Numbers 33:3 confirm the historical accuracy of the Exodus event?
8.What archaeological evidence supports the journey described in Numbers 33:3?
9.Why is the timing of the Exodus significant in Numbers 33:3?
10.What are the top 10 Lessons from Numbers 33?
11.How did Moses die according to biblical accounts?
12.Numbers 3 - Do the Levite genealogies align with any known historical or archaeological evidence outside the Bible?
13.In Hebrews 3:7-11, the reference to Israel's rebellion in the wilderness implies widespread miraculous events; why is there so little corroborating archeological evidence for these events?
14.What archaeological evidence confirms or contradicts the existence of giants (Numbers 13:33)?What Does Numbers 33:3 Mean
On the fifteenth day of the first month• Scripture anchors Israel’s calendar to redemptive history. The “first month” (Exodus 12:2) was reset around God’s saving act, showing that life itself revolves around His deliverance.
• The fifteenth day begins the Feast of Unleavened Bread (Leviticus 23:6). God ties their journey to worship, not random wanderings.
• Cross references show God’s consistent timing: the same date later marked their entrance into Canaan (Joshua 5:10–12), highlighting His faithfulness from start to finish.
on the day after the Passover• Passover night had just demonstrated God’s judgment and mercy (Exodus 12:12–13). Moving “the day after” signals immediate obedience; they don’t linger in a place of judgment once salvation is applied.
• This timing prefigures the pattern of redemption followed by new life—echoed in Christ’s death and resurrection timing (Luke 22:15–20;1 Corinthians 5:7–8).
• The sequence also underscores separation: the blood-covered leave, while Egypt, under judgment, remains.
the Israelites set out from Rameses• Rameses, a center of oppression (Exodus 1:11), becomes the launch point of freedom. God loves to turn strongholds into starting lines.
• The verb “set out” (cf.Exodus 13:3–4) marks the official beginning of the wilderness journey cataloged inNumbers 33. Moses records each stage to remind future generations that every campsite was under divine direction (Deuteronomy 8:2–3).
• For believers today, remembering where God started with us fuels gratitude and trust for the path ahead.
They marched out defiantly in full view of all the Egyptians• “Defiantly” (literally “with a high hand”) conveys confident triumph, not arrogance. God Himself exalted their heads (Psalm 3:3) after centuries of slavery.
• Public exodus shamed Egypt’s gods (Exodus 12:12) and fulfilled God’s word to Abraham that his descendants would depart “with great possessions” (Genesis 15:14; see alsoExodus 12:35–36).
• This bold departure pictures the believer’s visible break with the old life (Romans 6:4). Liberation is meant to be lived openly, testifying to God’s power.
summaryNumbers 33:3 compresses a world of meaning into one travel log entry. On the precise night God appointed, the nation moved straight from salvation to pilgrimage, leaving oppression behind in a God-exalting display. Each phrase reminds us that our own journey begins at the cross, continues in obedient faith, and is meant to showcase the triumph of our Redeemer before a watching world.
(3-5)
And they departed . . . --In these verses the departure from Rameses, at which place the Israelites seem to have been gathered together previously to the exodus, is related as in
Exodus 12:37. The places of encampment from Succoth to the wilderness of Sinai (
Numbers 33:6-15) agree with those which are recorded in
Exodus 13:20 (Succoth and Etham), 14:2 (Pi-hahiroth and Migdol), 15:22 (the wilderness,
i.e.,of Shur), 15:23-27 (Marah and Elim), 16:1 (wilderness of Sin), 17:1 (Rephidim), except that there is no mention in Exodus of the station at the Red Sea (
Numbers 33:10), and of the stations at Dophkah and Alush (
Numbers 33:12-13). The first two stations named after the departure from Sinai, viz., Kibroth-hattaavah, or the
graves of lust,and Hazeroth,
enclosures,agree with those which are found in
Numbers 11:34-35. The next station named in this list is Rithmah. Now, according to
Numbers 12:16, the next encampment after Hazeroth was in the wilderness of Paran, from whence Moses, in obedience to the Divine command, sent the spies to search out the land of Canaan (
Numbers 13:3). If, then, we compare these two accounts, and take into further consideration the fact that the Wady
Abu Retematis not far distant from Kadesh, and that, according to Robinson (I., p. 279), it abounds with the
retem,or broom, and that near it there is a copious spring of water called
Ain el Kudeirat,it seems reasonable to infer that the encampment at Rithmah which is recorded in this chapter is the same as that at Kadesh, "in the wilderness of Paran," as recorded in
Numbers 12:16. If this inference be admitted, it is reasonable to conclude further that the seventeen places of encampment which are mentioned in
Numbers 33:19-36 between Rithmah and Kadesh are those at which the Israelites pitched their camps during the thirty-eight years of wandering in the wilderness. An apparent difficulty, however, arises on this supposition out of a comparison of
Numbers 33:30-33 of this chapter with
Deuteronomy 10:6-7, where we find mention made of four places which appear to be identical with those named in this chapter, viz., Beeroth of the children of Jaakan, Mosera, Gudgodah, and Jotbath, which correspond to Bene-jaakan, i.e.,
the children of Jaakan(an abbreviation, probably, of
Beeroth-bene-Jaakan, i.e.,the wells of the sons of Jaakan), Moseroth, the plural form of Mosera, Hor-hagidgad,
i.e., the cave of Gidgad or Gudgodah,and Jotbathah, an alternative form of Jotbath. The apparent difficulty, however, of the identification arises out of the fact that whereas in this chapter the Israelites are said to have journeyed from Moseroth to Bene-jaakan, they are represented in
Deuteronomy 10:6 to have journeyed "from Beeroth of the children of Jaakan to Mosera." It is evident, however, that in Deuteronomy 10, where the account is manifestly parenthetical, the reference is to the journeys of the Israelites after the final breaking up of the encampment at Kadesh, at the expiration of the thirty-eight years of wandering in the wilderness; whereas, if the supposition stated above is correct, the reference in this chapter is to the period of the wanderings in the wilderness after the first departure from Kadesh. In this case a change in the order of encampments presents no difficulty, inasmuch as whilst the Israelites, at the later period, must, in all probability, have taken the most direct course open to them from Kadesh to Ezion-geber, there is no improbability involved in the supposition that at the earlier period, whilst wandering about in the wilderness, their places of encampment should have been determined not so much by geographical considerations as by the particular advantages which each spot presented in regard to pasturage and water. It may be observed, further that if the supposition above stated is correct, it will account for the fact that, whereas seventeen places of encampment between Rithmah and Ezion-geber are named in
Numbers 33:19-35, no intermediate stations between Ezion-geber and Kadesh are mentioned in
Numbers 33:36, the same places of encampment, as may reasonably be inferred, being selected (if, indeed, any formal encampments were made during so hasty a journey) on the return to Kadesh as had been previously occupied on the journey from Kadesh to Ezion-geber, which is at the northern extremity of the Elanitic Gulf. . . .
Verse 3. -
They departed fromRameses. Hebrew, Raemses. See on Exodus 1:11; 12:37. The brief description here given of the departure from Egypt touches upon every material circumstance as related at large in Exodus 11:41.
In the sight of allthe Egyptians. The journey was begun by night (
Exodus 12:42), but was of course con-tinned on the following day.
Parallel Commentaries ...
Hebrew
On the fifteenthבַּחֲמִשָּׁ֥ה(ba·ḥă·miš·šāh)Preposition-b, Article | Number - masculine singular
Strong's 2568:Fivedayי֖וֹם(yō·wm)Noun - masculine singular
Strong's 3117:A dayof the firstהָֽרִאשׁ֔וֹן(hā·ri·šō·wn)Article | Adjective - masculine singular
Strong's 7223:First, in place, time, rankmonth,בַּחֹ֣דֶשׁ(ba·ḥō·ḏeš)Preposition-b, Article | Noun - masculine singular
Strong's 2320:The new moon, a monthonהָרִאשׁ֑וֹן(hā·ri·šō·wn)Article | Adjective - masculine singular
Strong's 7223:First, in place, time, rankthe day afterמִֽמָּחֳרַ֣ת(mim·mā·ḥo·raṯ)Preposition-m | Noun - feminine singular construct
Strong's 4283:The morrow, tomorrowthe Passover,הַפֶּ֗סַח(hap·pe·saḥ)Article | Noun - masculine singular
Strong's 6453:A pretermission, exemption, Passover[the Israelites] set outוַיִּסְע֤וּ(way·yis·‘ū)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 5265:To pull up, the tent-pins, start on a, journeyfrom Rameses.מֵֽרַעְמְסֵס֙(mê·ra‘·mə·sês)Preposition-m | Noun - proper - feminine singular
Strong's 7486:Rameses -- a city in Egypt[They]בְנֵֽי־(ḇə·nê-)Noun - masculine plural construct
Strong's 1121:A sonmarched outיָצְא֤וּ(yā·ṣə·’ū)Verb - Qal - Perfect - third person common plural
Strong's 3318:To go, bring, out, direct and proximtriumphantlyבְּיָ֣ד(bə·yāḏ)Preposition-b | Noun - feminine singular
Strong's 3027:A handin full viewלְעֵינֵ֖י(lə·‘ê·nê)Preposition-l | Noun - cdc
Strong's 5869:An eye, a fountainof allכָּל־(kāl-)Noun - masculine singular construct
Strong's 3605:The whole, all, any, everythe Egyptians,מִצְרָֽיִם׃(miṣ·rā·yim)Noun - proper - feminine singular
Strong's 4713:Egyptian -- inhabitant of Egypt
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OT Law: Numbers 33:3 They traveled from Rameses in the first (Nu Num.) 
