Numbers 10:12 — Word Study
WLCוַיִּסְע֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל לְמַסְעֵיהֶ֖ם מִמִּדְבַּ֣ר סִינָ֑י וַיִּשְׁכֹּ֥ן הֶעָנָ֖ן בְּמִדְבַּ֥ר פָּארָֽן׃
BSAand the Israelitesbên [sons of, descendants of] set outnâçaʻ▸ [traveled, journeyed, departed] from the Wildernessmidbâr [desert, open field] of SinaiÇîynay [a mountain where Moses received the Law] traveling from place to placemaççaʻ [on their journeys] until the cloudʻânân settledshâkan▸ [rested, dwelt, abode] in the Wildernessmidbâr [desert, open field] of ParanPâʼrân [a desert area in Arabia]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֧וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֛ל | Israel | Noun proper |
| לְמַסְעֵיהֶ֖ם | to journeyings their | Preposition, noun common masculine plural construct, suffix |
| מִמִּדְבַּ֣ר | from [the] wilderness of | Preposition, noun common masculine singular construct |
| סִינָ֑י | Sinai | Noun proper |
| וַיִּשְׁכֹּ֥ן | and it settled down | Verb, Qal, sequential imperfect third person masculine singular |
| הֶעָנָ֖ן | the cloud | Particle, noun common masculine singular absolute |
| בְּמִדְבַּ֥ר | in [the] wilderness of | Preposition, noun common masculine singular construct |
| פָּארָֽן׃ | Paran | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and the Israelites set out from the Wilderness of Sinai, traveling from place to place until the cloud settled in the Wilderness of Paran. |
| KJV | And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. |
| ASV | And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran. |
| YLT | and the sons of Israel journey in their journeyings from the wilderness of Sinai, and the cloud doth tabernacle in the wilderness of Paran; |
| WEB | The children of Israel went forward on their journeys out of the wilderness of Sinai; and the cloud stayed in the wilderness of Paran. |
| BBE | And the children of Israel went on their journey out of the waste land of Sinai; and the cloud came to rest in the waste land of Paran. |
Where they part company is נָסַע — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases detailing the journey and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 10:12
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 10:12 describes the moment when the Israelites set out from the Wilderness of Sinai, guided by the cloud of God's presence. This journey signifies a crucial phase in their exodus, as they traveled toward the Promised Land, moving from one location to another until they reached the Wilderness of Paran. This passage highlights the faithfulness of God in leading His people during their travels, as seen in other references such as Exodus 13:20 and Numbers 33:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 33:16 | They set out from the Wilderness of Sinai and camped at Kibroth-hattaavah. |
| 2 | Exodus 13:20 | They set out from Succoth and camped at Etham on the edge of the wilderness. |
| 3 | Exodus 40:36–37 | Whenever the cloud was lifted from above the tabernacle, the Israelites would set out through all the stages of their journey. |
| 4 | Deuteronomy 1:19 | And just as the LORD our God had commanded us, we set out from Horeb and went toward the hill country of the Amorites, through all the vast and terrifying wilderness you have seen. When we reached Kadesh-barnea, |
| 5 | Numbers 1:1 | On the first day of the second month of the second year after the Israelites had come out of the land of Egypt, the LORD spoke to Moses in the Tent of Meeting in the Wilderness of Sinai. He said: |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — נָסַע, vai.yis.'Ugenerated
The verb נָסַע (na.sa') means to set out or depart, indicating the act of beginning a journey. It conveys both the physical act of traveling and the idea of moving forward in obedience to God's command.
This verb is in the Qal stem, which is the simple active form, and is parsed as a sequential imperfect, indicating an ongoing action. The Israelites are depicted as actively setting out on their journey, highlighting their movement and progression.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיִּסְע֧וּ (vai.yis.'u), meaning 'and they set out,' governs the sentence. It is followed by a compound subject, בְנֵי־יִשְׂרָאֵל (ve.nei Yisra'el), indicating the people undertaking the action.
The structure of the sentence reflects the sequential nature of their journey, with the main action of setting out followed by the details of their travels and the location where the cloud settled.
Septuagint Backgroundgenerated
The Septuagint translates נָסַע as ἐχῆραν (echēran), which means 'they departed.' This choice emphasizes the act of leaving rather than the journey itself, suggesting a focus on the commencement of their travels.
The use of ἐχῆραν may indicate a broader interpretation of the journey, highlighting the significance of their departure from Sinai.
In plain words — the whole versegenerated
Numbers 10:12 tells us that the Israelites set out from the Wilderness of Sinai, traveling from place to place until the cloud settled in the Wilderness of Paran. This journey marks an important step in their exodus, showing how God guided them through the wilderness.
Frequently Asked Questionsgenerated
It signifies the beginning of their journey toward the Promised Land, following God's guidance as they traveled.
The cloud represents God's presence and guidance, leading the Israelites throughout their journey in the wilderness.
Their journey teaches us about faith and obedience to God's direction, as they relied on Him for guidance in unfamiliar territory.
This journey is part of the larger narrative of the Exodus, which includes significant events like the crossing of the Red Sea and the receiving of the Law at Sinai.
Reflection Questionsgenerated
- How can I recognize God's guidance in my own life as I journey through challenges?
- What does it mean to me to set out in faith, like the Israelites did?
- In what areas of my life do I need to rely more on God's direction?
- How can I support others who are on their own journeys of faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 10:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Israel took their journeys out of the wilderness of Sinai,.... Each of their camps removed from thence, and so everyone took their journey; and the cloud rested in the wilderness
Read John Gill on Numbers 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. Wilderness of Paran.
Read Robert Jamieson on Numbers 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom which they travelled to other places, and then returned into it again, .
Read Matthew Poole on Numbers 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 10:12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.Ver. 12. Out of the wilderness of Sinai.] Where they had dwelt long enough. It being a place of bondage, by reason of the law there given. The law is a yoke of bondage, as Jerome calls it; and they who look for righteousness from thence, are like oxen, who toil and draw, and when they have done their labour, are fatted for slaughter.
Read John Trapp on Numbers 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) And the cloud rested in the wilderness of Paran.—The fact is here mentioned by way of anticipation (see Numbers 10:33). The spot referred to is probably Kibroth-hattaavah, which may have been at the southernmost extremity of the wilderness of Paran. In Deuteronomy 1:19 it is called “that great and terrible wilderness.” This wilderness is supposed to have been bounded by the land of Canaan on the north, by the valley of Arabah on the east, and by the desert of Sinai on the south. Its western boundary appears to have been the wilderness of Shur, or rather the river, or brook, of Egypt (Wady-el-Arish), which divides the wilderness into two parts, of which the western part is sometimes…
Read Charles John Ellicott on Numbers 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The cloud rested in the wilderness of Paran.] This was three days' journey from the wilderness of Sinai, (see Numbers 10:33,) and the people had three stations; the first at Kibroth-hattaavah, the second at Hazeroth, Numbers 11:35, and the third in the wilderness of Paran, see Numbers 12:16. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a direct or retrograde position from the place previously mentioned.
Read AdamClarke on Numbers 10 →CambridgeThe Cambridge Bible for Schools and Colleges12. their journeys] their stages; cf. Numbers 33:1 f., Exodus 17:1. the cloud abode] The verb is that to which mishkân ‘dwelling’ corresponds. The cloud settled down and abode upon the Tabernacle in the wilderness of Paran, as a sign that they were to halt there. See the opening note on ch. 11. Paran] This wilderness lay to the north of the Sinaitic peninsula. Its eastern border would be roughly a line drawn from the Dead Sea to the Gulf of Akaba. It is closely connected with Edom in Deuteronomy 33:2, Habakkuk 3:3. See the writer’s Exodus, p. ciii. It lay between Midian and Egypt (1 Kings 11:18); and was Ishmael’s dwelling-place . It apparently corresponded to the modern desert of Et-tih.
Read Cambridge on Numbers 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wilderness of Paran - See Genesis 14:6 note. The wilderness is mentioned here by anticipation. The earliest halting-places, Kibroth-hattaavah and Hazeroth, were not within its limits Numbers 11:35; Numbers 12:16.
Read Albert Barnes on Numbers 10 →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
and the Israelites set out from the Wilderness of Sinai, traveling from place to place until the cloud settled in the Wilderness of Paran.
The children of Israel went forward on their journeys out of the wilderness of Sinai; and the cloud stayed in the wilderness of Paran.
and the Israelites set out from the Wilderness of Sinai, traveling from place to place until the cloud settled in the Wilderness of Paran.
So the Israelites set out on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.
Tyndale line
And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran.
And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran.
And the children of Israel took their journeys from the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
And ye children of Israel departed on their iourneys out of the desart of Sinai, and the cloud rested in the wildernesse of Paran.
Strictly literal
And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud stood still in the wilderness of Paran.
and the sons of Israel journey in their journeyings from the wilderness of Sinai, and the cloud doth tabernacle in the wilderness of Paran;
and the sons of Israel journey in their journeys from the wilderness of Sinai, and the cloud dwells in the wilderness of Paran;
And the children of Israel set forward on their journeys from the wilderness of Sinai, and the cloud halted in the wilderness of Paran.
The people of Israel then went on their journey from the wilderness of Sinai. The cloud stopped in the wilderness of Paran.
From the Latin
And the children of Israel marched by their troops from the desert of Sinai, and the cloud rested in the wilderness of Pharan.
Simplified
The Israelites left the Desert of Sinai and moved from place to place until the cloud stopped in the Desert of Paran.
And the children of Israel went on their journey out of the waste land of Sinai; and the cloud came to rest in the waste land of Paran.
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 all words matched. The Samaritan Pentateuch differs by using the spelling פראן (Paran) instead of the Masoretic Text's פָּארָן.
וַיִּסְע֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל לְמַסְעֵיהֶ֖ם מִמִּדְבַּ֣ר סִינָ֑י וַיִּשְׁכֹּ֥ן הֶעָנָ֖ן בְּמִדְבַּ֥ר פָּארָֽן׃
10 of the 10 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 למסעיהם ממדבר סיני וישׁכן הענן במדבר פראן
1 word differs from the Masoretic Text: פראן (Paran)
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 10:12
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.
מַסַּע (macca') refers to the act of pulling up stakes, breaking camp, and setting out on a journey. It encompasses the idea of a march or journey, which may not be limited to a single day's travel, and can also denote a station or point of departure.
מַסַּע n.[m.] pulling up, breaking camp, setting out, journey
pulling up, breaking camp
setting out
station, stage, journey (by stages)
base
H4550 מַסַּע pulling up, breaking camp, setting out, journey . . pulling up, breaking camp
. setting out
. station, stage, journey (by stages)
4550 macca` mas-sah'
from 5265; a departure (from striking the tents), i.e. march
(not necessarily a single day's travel); by implication, a
station (or point of departure):--journey(-ing).
see HEBREW for 05265
מַסַּע (mas.sa) — journey.
1) a pulling up (of stakes), breaking camp, setting out, journey
1a) pulling up, breaking camp
1b) setting out
1c) station, stage, journey
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
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
Prep | N-ms — 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…
סִינַי (Siynay) refers to the mountain where Moses received the Law from God, located in Arabia at the southern end of the Sinai peninsula. The name is associated with the meaning "thorny." The entries indicate its significance in the context of the Old Testament, particularly in the books of Exodus and Leviticus.
סִינַי n.pr.mont. Sinai;—name of mt. of law-giving in J and esp. P
base
H5514 סִינַי Sinai;—name of mt. of law-giving in J and esp. P
5514 Ciynay see-nah'-ee
of uncertain derivation; Sinai, mountain of Arabia:--Sinai.
סִינַי (si.nay) — Sinai.
§ Sinai = "thorny"
the mountain where Moses received the Law from Jehovah; located at the southern end of the Sinai peninsula between the horns of the Red Sea; exact
סִינַי (si.nay) — (Wilderness of) Sinai.
Combined with mid.bar (מִדְבָּר "wilderness" H4057)
§ Sinai = "thorny"
the mountain where Moses received the Law from Jehovah; located at the southern end of the Sinai peninsula between the horns of the Red Sea; exact
N-proper — Noun properHNpl
si'-ni, si'-na-i (cinay; Codex Alexandrinus Sina, Codex Vaticanus Seina):
1. The Name:
The name comes probably from a root meaning "to shine," which occurs in Syriac, and which in Babylonian is found in the name sinu for "the moon." The old explanation, "clayey," is inappropriate to any place in the Sinaitic desert, though it might apply to Sin (Eze 30:15,16) or Pelusium; even there, however, the applicability is doubtful. The desert of Sin (Ex 16:1; 17:1; Nu 33:11 f) lay between Sinai and the Gulf of Suez, and may have been named from the "glare" of its white chalk. But at Sinai "the glory of Yahweh was like devouring fire on the top of the mount in the eyes of the children of Israel" (
Sinai
Of Sin (the moon god), called also Horeb, the name of the mountain district which was reached by the Hebrews in the third month after the Exodus. Here they remained encamped for about a whole year. Their journey from the Red Sea to this encampment, including all the windings of the route, was about 150 miles. The last twenty-two chapters of Exodus, together with the whole of Leviticus and Num. ch. 1-11, contain a record of all the transactions which occurred while they were here. From Rephidim (Ex. 17:8-13) the Israelites journeyed forward through the Wady Solaf and Wady esh-Sheikh into the plain of er-Rahah, “the desert of Sinai,” about 2 miles long and half a mile broad, and encamped there “before the mountain.” The part of the mountain range, a protruding lower bluff, known as the Ras Sasafeh (Sufsafeh), rises almost…
A mountain, or mountain range, in Arabia Petraea, in the peninsula formed by the two arms of the Red Sea, and rendered memorable as the spot where the law was given to Israel through Moses, Ex 19:1-Nu 10:33. As this mountain has been almost unknown in modern times, until recently, and is of such importance in Scripture history, we shall enter into some details respecting it.
The upper region of Sinai forms an irregular circle of thirty or forty miles in diameter, possessing numerous sources of water, a temperate climate, and a soil capable of supporting animal and vegetable life; for which reason it is the refuge of all the Bedaweens when the low country is parched up. This, therefore, was the part of the peninsula best adapted to the residence of nearly a year, during which the…
a bush; enmity
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עָנָן (anan) means 'cloud' and can refer to a cloud-mass or a theophanic cloud, which is a divine manifestation. It is derived from the root word עָנָה (anah). The term is used in contexts related to weather and divine presence.
עָנָן 87 n.m. cloud-mass, cloud
cloud-mass
cloud of incense
base
H6051 עָנָן cloud-mass, cloud
6051 `anan aw-nawn'
from 6049; a cloud (as covering the sky), i.e. the nimbus or
thunder-cloud:--cloud(-y).
see HEBREW for 06049
עָנָן (a.nan) — cloud.
1) cloud, cloudy, cloud-mass
1a) cloud-mass (of theophanic cloud)
1b) cloud
Aramaic equivalent: a.nan (עֲנָן "cloud" H6050)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
kloud (`anan, `abh; nephele, nephos):
I. Clouds in Palestine.
In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.
Cloud
The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15;
The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the "cloud without rain" becomes a proverb for the man of promise without performance. (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12) comp. Prov 25:14 The cloud is a figure of transitoriness, (Job 30:15; Hosea 6:4) and of whatever intercepts divine favor or human supplication. (Lamentations 2:1; 3:44) A bright cloud at times visited and rested on the mercy-seat. (
PILLAR OF, the miraculous token of the divine presence and care, Ex 14:24 16:10 Nu 12:5, which guided the Israelites in the desert; it was a means of protection and perhaps of shade by day, and gave them light by night, Ex 13:21,22 14:19,20. By it God directed their movements, Nu 9:15-23 14:14 De 1:33. See the beautiful application of the image to the future church in Isa 4:5.
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
Prep | N-ms — 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…
פָּארָן (Pa'ran) refers to a location known as Paran, which translates to "place of caverns." It is described as a wilderness area in Arabia, bordered by Palestine, the wilderness of Etham, the desert of Sinai, and the valley of Arabah. This region is significant in the context of the Exodus.
פָּארָן n.pr.loc. Paran
base
H6290 פָּארָן Paran
6290 Pa'ran paw-rawn'
from 6286; ornamental; Paran, a desert of Arabia:--Paran.
see HEBREW for 06286
פָּארָן (pa.ran) — Paran.
§ Paran = "place of caverns"
wilderness area bounded on the north by Palestine, on the west by the wilderness of Etham, on the south by the desert of Sinai, and on the east by the valley of Arabah; the exodus was through this area and probably all 18 stops were in this area
פָּארָן (pa.ran) — (Mount) Paran.
§ Paran = "place of caverns"
wilderness area bounded on the north by Palestine, on the west by the wilderness of Etham, on the south by the desert of Sinai, and on the east by the valley of Arabah; the exodus was through this area and probably all 18 stops were in this area
N-proper — Noun properHNpl
Paran
Abounding in foliage, or abounding in caverns, (Gen. 21:21), a desert tract forming the north-eastern division of the peninsula of Sinai, lying between the ‘Arabah on the east and the wilderness of Shur on the west. It is intersected in a north-western direction by the Wady el-‘Arish. It bears the modern name of Badiet et-Tih, i.e., “the desert of the wanderings.” This district, through which the children of Israel wandered, lay three days’ march from Sinai (Num. 10:12, 33). From Kadesh, in this wilderness, spies (q.v.) were sent to spy the land (13:3, 26). Here, long afterwards, David found refuge from Saul (1 Sam. 25:1, 4).
beauty; glory; ornament