Numbers 33:5 — Word Study
WLCוַיִּסְע֥וּ בְנֵֽי־ יִשְׂרָאֵ֖ל מֵרַעְמְסֵ֑ס וַֽיַּחֲנ֖וּ בְּסֻכֹּֽת׃
BSAThe Israelitesbên [children of Israel, descendants of Jacob] set outnâçaʻ▸ [journeyed, departed] from RamesesRaʻmᵉçêç [a city in Egypt, child of the sun] and campedchânâh▸ [encamped, pitched their tents] at SuccothÇukkôwth [booths, a place of temporary dwelling]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֥וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| מֵרַעְמְסֵ֑ס | from Rameses | Preposition, noun proper |
| וַֽיַּחֲנ֖וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְּסֻכֹּֽת׃ | at Succoth | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Israelites set out from Rameses and camped at Succoth. |
| KJV | And the children of Israel removed from Rameses, and pitched in Succoth. |
| ASV | And the children of Israel journeyed from Rameses, and encamped in Succoth. |
| YLT | and the sons of Israel journey from Rameses, and encamp in Succoth. |
| WEB | The children of Israel traveled from Rameses, and encamped in Succoth. |
| BBE | So the children of Israel went from Rameses and put up their tents in Succoth. |
The translations agree on the meaning of the Israelites' departure from Rameses.
The sentence consists of a main clause followed by two prepositional phrases, clearly indicating the actions and locations involved.
5 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & 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 — Numbers 33:5
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
Numbers 33:5 describes the Israelites' departure from Rameses, marking a significant moment in their journey out of Egypt. This verse is part of a larger narrative that details the various stops made by the Israelites as they traveled toward the Promised Land, emphasizing their transition from slavery to freedom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:37 | The Israelites journeyed from Rameses to Succoth with about 600,000 men on foot, besides women and children. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — וַיִּסְע֥וּ, vai.yis.'Ugenerated
The verb נָסַע (nasa') means to set out or start a journey. It conveys the idea of departing, as seen when the Israelites left Rameses.
This verb is in the Qal stem, indicating a simple action, and is parsed as a sequential imperfect third person masculine plural, reflecting the collective action of the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses set out to convey the action of the Israelites.
Sentence Structuregenerated
The main verb וַיִּסְע֥וּ governs the sentence, indicating the action of the Israelites. The structure is straightforward, with the subject בְּנֵי־יִשְׂרָאֵל followed by the prepositional phrase מֵרַעְמְסֵס indicating where they set out from, and the verb וַֽיַּחֲנ֖וּ indicating their next action.
The Hebrew word order places emphasis on the actions of the Israelites, highlighting their movement and transition.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּסְע֥וּ as ἀπάραντες (aparantēs), which means 'having departed.' This choice emphasizes the act of leaving rather than the journey itself.
This translation reflects a focus on the initial action of departure, aligning with the narrative of the Israelites moving away from their past in Egypt.
In plain words — the whole versegenerated
Numbers 33:5 tells us that the Israelites left Rameses and camped at Succoth. This marks the beginning of their journey from slavery in Egypt to freedom.
Frequently Asked Questionsgenerated
It signifies the beginning of their journey out of Egypt, marking a transition from slavery to freedom.
Succoth is noted as the first stop for the Israelites after leaving Egypt, where they set up temporary dwellings.
Rameses means 'child of the sun' and was a city built by Hebrew slaves in Egypt.
This verse is part of the Israelites' journey towards the Promised Land, illustrating their liberation from bondage.
Reflection Questionsgenerated
- What does setting out from Rameses symbolize for the Israelites?
- How can I reflect on my own journeys of departure and freedom?
- In what ways can I prepare for new beginnings in my life?
- How does the concept of encamping relate to the idea of temporary dwellings in our lives?
The early church on this verse — how the Fathers read it
Early church fathers like Origen of Alexandria referenced this verse to illustrate the spiritual journey of the soul, using the departure from Rameses as a metaphor for transformation.
Now the first starting place was from Ramesse [Rameses]; and whether the soul starts out from this world and comes to the future age or is converted from the errors of life to the way of virtue and knowledge, it starts out from Ramesse.Early Church Fathers on Numbers 33 →
Sochoth [Succoth] is interpreted “tents.” Thus the first progress of the soul is to be taken away from earthly agitation and to learn that it must dwell in tents like a wanderer, so that it can be, as it were,Early Church Fathers on Numbers 33 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 33:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Israel removed from Rameses,.... Or Pelusium, as the same Targum again: and pitched in Succoth: where, as the same paraphrase says, they were covered with the clouds of glory,
Read John Gill on Numbers 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the children of Israel removed from Rameses, and pitched in Succoth.
Read Robert Jamieson on Numbers 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(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…
Read Charles John Ellicott on Numbers 33 →AdamClarkeAdam Clarke's Commentary on the BibleHERE FOLLOW THE FORTY-TWO STATIONS STATION I. Verse 5. And pitched in SUCCOTH.] This name signifies booths or tents, and probably refers to no town or village, but simply designates the place where they pitched their tents for the first time after their departure from Rameses.
Read AdamClarke on Numbers 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE OF THE , Numbers 33:1-49.Having reached the Land of Promise, and taken possession of its eastern portion, it is proper that the history of the desert wandering should close with a list of
Read Daniel Denison Whedon on Numbers 33 →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
The Israelites set out from Rameses and camped at Succoth.
The children of Israel traveled from Rameses, and encamped in Succoth.
The Israelites set out from Rameses and camped at Succoth.
The Israelites traveled from Rameses and camped in Succoth.
Tyndale line
And the children of Israel removed from Rameses, and pitched in Succoth.
And the children of Israel journeyed from Rameses, and encamped in Succoth.
And the children of Israel journeyed from Rameses, and pitched in Succoth.
And the children of Israel removed from Rameses, and encamped in Succoth.
And the children of Israel remoued from Rameses, and pitched in Succoth.
Strictly literal
And the children of Israel removed from Rameses, and encamped in Succoth.
and the sons of Israel journey from Rameses, and encamp in Succoth.
And the sons of Israel journey from Rameses and encamp in Succoth.
And the children of Israel removed from Ra'meses, and encamped in Succoth.
The people of Israel set out from Rameses and camped at Succoth.
From the Latin
And they camped in Soccoth.
Simplified
The Israelites left Rameses and set up camp at Succoth.
So the children of Israel went from Rameses and put up their tents in Succoth.
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 and the Septuagint agree closely, with a word-for-word correspondence. The Samaritan Pentateuch differs by using the term סכות (cover of foliage) instead of בְּסֻכֹּֽת, indicating a different nuance in the location referenced.
וַיִּסְע֥וּ בְנֵֽי־ יִשְׂרָאֵ֖ל מֵרַעְמְסֵ֑ס וַֽיַּחֲנ֖וּ בְּסֻכֹּֽת׃
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 בני ישׂראל מרעמסס ויחנו בסכות
1 word differs from the Masoretic Text: סכות (cover of foliage)
[בסכת]
1 word of the verse is on this fragment — 1 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 Numbers 33:5
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
רַֽעַמְסֵס (Ra`mcec) refers to Rameses, a city in Egypt, likely built by Hebrew slaves in the region of Goshen. The name is derived from Egyptian origins and translates to "child of the sun." Both Brown-Driver-Briggs and the Translators Brief Hebrew Lexicon confirm its location and significance.
רַֽעַמְסֵס n.pr.loc., = רַעְמְסֵס, Ramses, city in Egypt
base
H7486 רַֽעַמְסֵס, רַעְמְסֵס
7486 Ra`mcec rah-mes-ace'
or Raamcec {rah-am-sace'}; of Egyptian origin; Rameses or
Raamses, a place in Egypt:--Raamses, Rameses.
רַֽעַמְסֵס (ra.me.ses) — Rameses.
§ Raamses or Rameses = "child of the sun"
a city in lower Egypt built by Hebrew slaves; probably in Goshen
רַֽעַמְסֵס (ra.me.ses) — Raamses.
§ Raamses or Rameses = "child of the sun"
a city in lower Egypt built by Hebrew slaves; probably in Goshen
Prep | N-proper — Preposition · noun properHR/Npl
ram'-e-sez, ra-me'-sez.
See RAAMSES.
Rameses
“the land of” (Gen. 47:11), was probably “the land of Goshen” (q.v.) 45:10. After the Hebrews had built Rameses, one of the “treasure cities,” it came to be known as the “land” in which that city was built.
The city bearing this name (Ex. 12:37) was probably identical with Zoan, which Rameses II. (“son of the sun”) rebuilt. It became his special residence, and ranked next in importance and magnificance to Thebes. Huge masses of bricks, made of Nile mud, sun-dried, some of them mixed with stubble, possibly moulded by Jewish hands, still mark the site of Rameses. This was the general rendezvous of the Israelites before they began their march out of Egypt. Called also Raamses (Ex. 1:11).
See RAAMSES.
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
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