Exodus 13:20 — Word Study
WLCוַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּחֲנ֣וּ בְאֵתָ֔ם בִּקְצֵ֖ה הַמִּדְבָּֽר׃
BSAThey set outnâçaʻ▸ [took their journey, departed] from SuccothÇukkôwth [a place of booths, the first stop for Israelites leaving Egypt] and campedchânâh▸ [encamped, pitched their tents] at EthamʼÊthâm [a stopping place, a location on the edge of the wilderness] on the edgeqâtseh [end, border, brink] of the wildernessmidbâr [desert, open field, a place of testing and refinement]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֖וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מִסֻּכֹּ֑ת | from Succoth | Preposition, noun proper |
| וַיַּחֲנ֣וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְאֵתָ֔ם | at Etham | Preposition, noun proper |
| בִּקְצֵ֖ה | on [the] edge of | Preposition, noun common masculine singular construct |
| הַמִּדְבָּֽר׃ | the wilderness | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They set out from Succoth and camped at Etham on the edge of the wilderness. |
| KJV | ¶ And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. |
| ASV | And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. |
| YLT | And they journey from Succoth, and encamp in Etham at the extremity of the wilderness, |
| WEB | They took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. |
| BBE | Then they went on their journey from Succoth, and put up their tents in Etham at the edge of the waste land. |
Where they part company is in the rendering of וַיַּחֲנ֣וּ — see How Translations Differ.
The sentence consists of two main clauses connected by 'and', with prepositional phrases providing additional context about the journey.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָסַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 13:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Journey of the Israelitesgenerated
Exodus 13:20 recounts the departure of the Israelites from Succoth, marking their journey into the wilderness. This moment is significant as it represents their transition from slavery in Egypt toward the Promised Land. The mention of specific locations highlights the structured path they followed under God's guidance, as noted in Numbers 33:5-6, which details their encampments during the Exodus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 33:5–6 | The Israelites set out from Rameses and camped at Succoth. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נָסַע, vai.yis.'Ugenerated
The verb נָסַע (naśaʿ) means to set out or start a journey. It is derived from a root that conveys the idea of pulling up or removing, particularly in the context of travel. In this verse, it signifies the Israelites beginning their journey from a defined location.
The parsing indicates that it is a sequential imperfect verb, meaning it describes an ongoing action in the past. This emphasizes the act of setting out as part of a larger narrative of movement and transition.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase set out.
Sentence Structuregenerated
The main verb וַיִּסְע֖וּ governs the sentence, indicating the action of setting out. It is followed by a prepositional phrase detailing the origin of their journey and another verb וַיַּחֲנ֣וּ that introduces the action of encamping.
The structure highlights the sequential nature of the actions: first, they set out, and then they encamped, showing a clear progression in their journey.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָסַע is rendered as ἐχάραντες, which implies joy in the act of departing. This choice suggests a positive connotation to their journey, emphasizing the significance of leaving Egypt.
The translation of וַיַּחֲנ֣וּ as ἐστρατοπέδευσαν indicates a military or organized encampment, reflecting the structured nature of their journey.
In plain words — the whole versegenerated
Exodus 13:20 tells us that the Israelites left Succoth and camped at Etham, which is near the wilderness. This marks an important step in their journey from Egypt toward the Promised Land.
Frequently Asked Questionsgenerated
Setting out from Succoth signifies the beginning of the Israelites' journey towards freedom, leaving behind their life in Egypt.
Etham is significant as it served as a stopping place for the Israelites, marking a point in their transition through the wilderness.
The edge of the wilderness refers to the boundary of the desert area they were entering, a place of both challenge and opportunity.
This verse connects to the Exodus narrative by illustrating the Israelites' movement towards their promised future, highlighting God's guidance throughout their journey.
Reflection Questionsgenerated
- What does setting out from a familiar place mean in my own life?
- How can I recognize the 'Ethams' in my journey, places where I pause and reflect?
- What wilderness experiences have shaped my faith and understanding?
- In what ways can I trust God's guidance as I navigate my own life journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 13:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they took their journey from Succoth,.... On the second day, as Jarchi observes, from their coming out of Egypt, which was the sixteenth of Nisan: and encamped in Etham, in the edge of the
Read John Gill on Exodus 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. They took their journey from Succoth - (see the notes at Exodus 12:37; also at Leviticus 23:43; Numbers 33:5-6).
Read Robert Jamieson on Exodus 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 13:20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.Ver. 20. From Succoth.] Their first rendezvous.
Read John Trapp on Exodus 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE JOURNEY RESUMED.(20) They took their journey from Succoth, and encamped in Etham.—The exact positions of both Succoth and Etham are uncertain, and can only be conjectured; but they probably lay to the southeast of Tanis, between that city and the Bitter Lakes. Succoth may have been at or near Tel Dafneh, about fifteen miles from Tanis, and Etham near the modern Ismailia, on the verge of the desert. Dr. Brugsch’s identification of Etham with the Egyptian Khetam is highly improbable, since the Hebrew aleph never replaces the Egyptian kh, which is a very strong guttural. E-tham would mean “the house of Turn,” and point to a temple of the Sun-god, who was specially worshipped in the Eastern…
Read Charles John Ellicott on Exodus 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Encamped in Etham.] As for the reasons assigned on Exodus 13:17, God would not lead the Israelites by the way of the Philistines' country, he directed them towards the wilderness of Shur, Exodus 15:22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. See Clarke on Exodus 40:38.
Read AdamClarke on Exodus 13 →CambridgeThe Cambridge Bible for Schools and Colleges20. The form of the verse is that usual in P’s itineraries: cf. Exodus 17:1, Exodus 19:2, Numbers 21:10 f., Exodus 22:1, and esp. Exodus 33:5-23. Etham] On the ‘edge (lit. end) of the wilderness,’ i.e. of the wilderness on the East of the Isthmus of Suez (in Numbers 33:8 [P] called the ‘wilderness of Etham,’ in which the Israelites journeyed for three days after the passage of the Red Sea); the ‘edge’ of this wilderness here meant will be the N. part of what we call the Isthmus of Suez. The precise site of Etham on this ‘edge’ is, however, quite uncertain, as the name has not been satisfactorily identified. Khetem in Egyptian means a ‘closed place, fortress, castle’; and there was a ‘Castle…
Read Cambridge on Exodus 13 →Albert Barnes1798–1870Barnes' Notes on the BibleEtham - The house or “sanctuary of Tum” (the Sun God worshipped especially by that name in Lower Egypt), was in the immediate vicinity of Heliopolis, called by the Egyptians the fortress of Zar, or Zalu (i. e.
Read Albert Barnes on Exodus 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Etham, in the edge of the wilderness — The Wady et Tumey-lat, through which the Israelites commenced their march, leads to the ancient Bitter Lakes, (now a swampy basin, which, except at the
Read Daniel Denison Whedon on Exodus 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They set out from Succoth and camped at Etham on the edge of the wilderness.
They took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
They set out from Succoth and camped at Etham on the edge of the wilderness.
They journeyed from Sukkoth and camped in Etham, on the edge of the desert.
Tyndale line
¶ And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
So they tooke their iourney from Succoth, and camped in Etham in the edge of the wildernesse.
Strictly literal
And they took their journey from Succoth, and encamped in Etham, at the end of the wilderness.
And they journey from Succoth, and encamp in Etham at the extremity of the wilderness,
And they journey from Succoth, and encamp in Etham at the extremity of the wilderness,
And they took their journey from Succoth, and encamped in Etham, at the edge of the wilderness.
The Israelites journeyed from Succoth and camped at Etham on the edge of the wilderness.
From the Latin
And marching from Socoth they encamped in Etham in the utmost coasts of the wilderness.
Simplified
They traveled on from Succoth and camped at Etham on the edge of the desert.
Then they went on their journey from Succoth, and put up their tents in Etham at the edge of the waste land.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in terms of word correspondence, indicating a consistent understanding of the events described. However, the Samaritan Pentateuch presents a variation in the spelling of Succoth, suggesting a different tradition in the text's transmission.
וַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּחֲנ֣וּ בְאֵתָ֔ם בִּקְצֵ֖ה הַמִּדְבָּֽר׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויסעו מסכות ויחנו באתם אשׁר בקצה המדבר
2 words differ from the Masoretic Text: סכות (Succoth), אשׁר (
ויסעו [מסכת] [ויחנו] [באתם] [בקצה] [המדבר]
1 word on the leather — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 13:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
סֻכּוֹת (suk.kot) refers to 'booths' and is the name of a location associated with Jacob and the Israelites' journey from Egypt. It is noted as the first station of the Israelites during the Exodus and is linked to the construction of booths for cattle. The term is a plural form derived from another Hebrew word for 'booth'.
סֻכּוֹת 18 n.pr.loc.
(expl. from Jacob making booths)
first station of Isr. at Exodus
base
H5523 סֻכּוֹת . (expl. from Jacob making booths)
. first station of Isr. at Exodus
5523 Cukkowth sook-kohth'
or Cukkoth {sook-kohth'}; plural of 5521; booths; Succoth,
the name of a place in Egypt and of three in Palestine:--
Succoth.
see HEBREW for 05521
סֻכּוֹת (suk.kot) — Succoth.
§ Succoth = "booths"
the site where Jacob put up booths for his cattle and built a house for himself; apparently east of the Jordan near the ford of the torrent Jabbok and later allotted to the tribe of Gad
סֻכּוֹת (suk.kot) — Succoth.
§ Succoth = "booths"
the first stopping place of the Israelites when they left Egypt
Prep | N-proper — Preposition · noun properHR/Npl
Succoth
Booths. (1.) The first encampment of the Israelites after leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).
(2.) A city on the east of Jordan, identified with Tell Dar’ala, a high mound, a mass of debris, in the plain north of Jabbok and about one mile from it (Josh. 13:27). Here Jacob (Gen. 32:17, 30; 33:17), on his return from Padan-aram after his interview with Esau, built a house for himself and made booths for his cattle. The princes of this city churlishly refused to afford help to Gideon and his 300 men when “faint yet pursuing” they followed one of the bands of the fugitive Midianites after the great victory at Gilboa. After overtaking and routing this band at Karkor, Gideon on his return visited…
(booths). An ancient town, first heard of in the account of the homeward journey of Jacob from Padan-aram. (Genesis 35:17) The name is derived from the fact of Jacob’s having there put up "booths" (succoth) for his cattle as well as a house for himself. From the itinerary of Jacob’s return it seems that Succoth lay between Peniel, near the ford of the torrent Jabbok and Shechem. Comp. (Genesis 32:30) and Genesis33:18 In accordance with this is the mention of Succoth in the narrative of Gideon’s pursuit of Zebah and Zalluunna. (Judges 5:5-17) It would appear from this passage that it lay east of the Jordan, which is corroborated by the fact that it was allotted to the tribe…
Booths,
1. A spot in the valley of the Jordan and near the Jabbok, where Jacob set up his tents on his return from Mesopotamia, Ge 33:17. Joshua assigned the city subsequently built here to the tribe of Gad, Jos 13:27. Gideon tore the flesh of the principal men of Succoth with thorn and briars, because they returned him a haughty answer when pursuing the Midianites, Jud 8:5. It seems to have lain on the east side of the Jordan; but may possibly have been on the west side, at the place now called Sakut. Compare 1Ki 7:46; Ps 60:6.
tents; tabernacles
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵתָם (Etham) is a proper noun referring to a location in Egypt, possibly derived from the Egyptian word for 'Chetem.' It is noted as a stopping place for the Israelites during the Exodus, situated at the edge of the desert. The entries suggest a connection to both geography and the historical context of the Exodus.
אֵתָם n.pr.loc. (perh. = Egypt. Chetem) in Egypt, place on edge of desert
base
H864 אֵתָם (perh. = Egypt. Chetem) in Egypt, place on edge of desert
864 'Etham ay-thawm'
of Egyptian derivation; Etham, a place in the
Desert:--Etham.
אֵתָם (e.tam) — Etham.
§ Etham = "with them: their plowshare"
a stopping place for Israel during the Exodus
Prep | N-proper — Preposition · noun properHR/Npl
e'-tham ('etham; Othom, Ex 13:20; Bouthan, Nu 33:6,7; in 33:8 the Septuagint has a different reading, "in their wilderness" showing another pointing for the word):
The name used to be explained as the Coptic Atium, "border of the Sea" (Gesenius, Lexicon, under the word) which would agree with the Hebrew (Nu 33:8) where the "wilderness of Etham" is noticed instead of that of Shur (Ex 15:22) East of the Red Sea (see SHUR). At Etham (Ex 13:20), the Hebrews camped in the "edge," or at "the end," of the desert West of the sea that they were to cross (see EXODUS). This camp was probably near the North end of the Bitter Lakes…
Etham
Perhaps another name for Khetam, or “fortress,” on the Shur or great wall of Egypt, which extended from the Mediterranean to the Gulf of Suez. Here the Israelites made their third encampment (Ex. 13:20; Num. 33:6). The camp was probably a little to the west of the modern town of Ismailia. Here the Israelites were commanded to change their route (Ex. 14:2), and “turn” towards the south, and encamp before Pi-hahiroth. (See EXODUS; PITHOM.)
(bounded by the sea), one of the early resting-places of the Israelites when they quitted Egypt; described as "in the edge of the wilderness." (Exodus 13:20; Numbers 33:6,7) Etham may be placed where the cultivable land ceases, near the Seba Biar or Seven Wells, about three miles from the western side of the ancient head of the gulf.
קָצֶה (qatseh) means 'end' or 'extremity' and can refer to various contexts such as borders, edges, and limits. It is derived from a root meaning to cut off and encompasses a range of applications, including the idea of the whole as defined by its extremities. Another form, קֵ֫צֶה (qetseh), also means 'end'.
קָצֶה 92 n.[m.] end, extremity
base
קֵ֫צֶה n.[m.] end
base
H7097a קָצֶה end, extremity H7097b קֵ֫צֶה end
7097 qatseh kaw-tseh'
or (negative only) qetseh {kay'-tseh}; from 7096; an
extremity (used in a great variety of applications and idioms;
compare 7093):--X after, border, brim, brink, edge, end,
(in-)finite, frontier, outmost coast, quarter, shore,
(out-)side, X some, ut(-ter-)most (part).
see HEBREW for 07096
see HEBREW for 07093
קָצֶה (qa.tseh) — end.
1) end, extremity
1a) end, mouth, extremity
1b) border, outskirts
1c) the whole (condensed term for what is included within extremities)
1d) at the end of (a certain time)
Also means: qe.tseh (קֵ֫צֶה "end" H7097B)
קֵ֫צֶה (qe.tseh) — end.
end
Another spelling of qa.tseh (קָצֶה "end" H7097A)
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.