Numbers 10:7 — Word Study
WLCוּבְהַקְהִ֖יל אֶת־ הַקָּהָ֑ל תִּתְקְע֖וּ וְלֹ֥א תָרִֽיעוּ׃
BSATo conveneqâhal [gather, assemble] the assemblyqâhâl [congregation, group of people] you are to sound long blaststâqaʻ▸ [blow, strike, normally, not loudly] notlôʼ [excluding] short onesrûwaʻ▸ [an alarm, a shout]
| Greek | English | Parsing |
|---|---|---|
| וּבְהַקְהִ֖יל | and when summon | Conjunction, preposition, verb hiphil infinitive construct common |
| אֶת־ | the object marker | Particle |
| הַקָּהָ֑ל | the assembly | Particle, noun common masculine singular absolute |
| תִּתְקְע֖וּ | you will give a blast | Verb, Qal, imperfect second person masculine plural |
| וְלֹ֥א | and not | Conjunction, particle |
| תָרִֽיעוּ׃ | you will give an alarm | Verb, Hiphil, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To convene the assembly, you are to sound long blasts, not short ones. |
| KJV | But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. |
| ASV | But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm. |
| YLT | 'And in the assembling of the assembly ye blow, and do not shout; |
| WEB | But when the assembly is to be gathered together, you shall blow, but you shall not sound an alarm. |
| BBE | But when all the people are to come together, the horn is to be sounded but not loudly. |
Where they part company is תָרִֽיעוּ — see How Translations Differ.
The sentence centers on the main action of summoning the assembly, with a clear directive on how to do so and what to avoid.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbתָּקַע
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 10:7
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 — Instructions for the Assemblygenerated
Numbers 10:7 provides guidance on how the Israelites are to gather for assembly. Moses is instructed to use trumpet blasts to signal the congregation, emphasizing the importance of the assembly in their communal and religious life. This verse is part of a larger section that outlines the roles of the priests and the significance of sound in their gatherings, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 10:3–4 | When both are sounded, the whole congregation is to assemble before you at the entrance to the Tent of Meeting. |
| 2 | Joel 2:1 | Blow the ram’s horn in Zion; sound the alarm on My holy mountain! Let all who dwell in the land tremble, for the Day of the LORD is coming; indeed, it is near— |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הַקְהִ֖יל, u.ve.hak.Hilgenerated
The verb קָהַל (qahal) means to gather or assemble, often for purposes such as worship or military action. This word indicates a collective action where people are brought together, reflecting a sense of community and purpose.
In this verse, the hiphil infinitive construct form implies an active role in summoning the assembly. The context suggests a formal gathering, highlighting the significance of the assembly in the Israelite community.
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 תִּתְקְע֖וּ, you will give a blast, governs the verse, with clauses detailing the assembly and the type of blasts. The structure emphasizes the action of summoning through sound, indicating the importance of the method used for gathering.
The word order places the action of gathering first, followed by the specifics of how it is to be done, highlighting the significance of the trumpet blasts in the assembly process.
Septuagint Backgroundgenerated
The Septuagint translates הַקְהִ֖יל as συναγάγητε, which conveys a similar meaning of gathering. This choice reflects a continuity in the concept of assembly across the Hebrew and Greek texts.
The Greek term emphasizes the act of bringing together, aligning with the communal aspect of the assembly as described in the Hebrew.
In plain words — the whole versegenerated
Numbers 10:7 instructs the Israelites to gather the assembly by sounding long blasts on the trumpets, not short ones. This is part of God's guidance on how to signal gatherings and alerts, emphasizing the role of sound in their community.
Frequently Asked Questionsgenerated
The assembly represents the community coming together for worship or important decisions, highlighting their collective identity and purpose.
Long blasts indicate a formal gathering, while short blasts may signify different types of alerts or actions, emphasizing the need for clarity in communication.
The priests are responsible for sounding the trumpets, which underscores their leadership role in guiding the community during assemblies and significant events.
Similar instructions for gatherings can be found in other parts of the Torah, such as in Numbers 10:3-4 and in prophetic texts like Joel 2:1.
Reflection Questionsgenerated
- How can I apply the concept of gathering in my own community?
- What are some ways to ensure clear communication when organizing events?
- In what situations might I need to call others together for a specific purpose?
- How does understanding the role of sound in gatherings enhance my appreciation for communal worship?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 10:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut when the congregation is to be gathered together,.... At the door of the tabernacle of the congregation, and not to move in separate camps or bodies one after another: you shall blow, but you
Read John Gill on Numbers 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. No JFB commentary on these verses.
Read Robert Jamieson on Numbers 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 10:7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.Ver. 7. But when the congregation.] Cenalis, bishop of Avranche, was hard driven, when to prove the Church of Rome a true church, he makes no mention at all of ministers, or ordinances, but allegeth that the Catholics had bells to assemble them together, whereas the Lutherans met by the clap of harquebuses and pistols. And so he goes on to triumph in a long antithesis. The bells, saith he, do sound, the harquebuses crack. The bells give a sweet and melodious tune, but the harquebuses a foul and terrible noise. Bells open heaven; the other hell. Bells chase away clouds and…
Read John Trapp on Numbers 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) But ye shall not sound an alarm.—A clear and intelligible distinction was to be made between the summons to the princes, or to the congregation, to assemble at the entrance of the Tent of Meeting and the signal for the moving of the camps. So the gospel trumpet must at no time give an uncertain sound (1 Corinthians 14:8), but must be used faithfully and diligently by the spiritual watchmen, whether it be to warn the ungodly, to arouse the careless, or to speak to the hearts of God’s people.
Read Charles John Ellicott on Numbers 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Ye shall blow — By this is meant that the stream of sound should be articulated, or broken into sharp, short tones, instead of the long and equable blast which Dr. A.
Read Daniel Denison Whedon 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
To convene the assembly, you are to sound long blasts, not short ones.
But when the assembly is to be gathered together, you shall blow, but you shall not sound an alarm.
To convene the assembly, you are to sound long blasts, not short ones.
But when you assemble the community, you must blow, but you must not sound an alarm.
Tyndale line
But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.
But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.
But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.
But when the congregation is to be convened, ye shall blow, but ye shall not sound an alarm.
But in assembling the Congregation, ye shall blowe without an alarme.
Strictly literal
And when the congregation is to be gathered together, ye shall blow, but ye shall not blow an alarm:
'And in the assembling of the assembly ye blow, and do not shout;
And in the assembling of the assembly you blow, and do not shout;
But at the assembling of the assembly, ye shall blow, but ye shall not sound an alarm.
When the community gathers together, blow the trumpets, but not loudly.
From the Latin
But when the people is to be gathered together, the sound of the trumpets shall be plain, and they shall not make a broken sound.
Simplified
To summon the people, blow the trumpets normally, not the loud alarm signal.
But when all the people are to come together, the horn is to be sounded but not loudly.
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 largely agree on the wording of this verse, with five of the six words matched. The Samaritan Pentateuch differs by using the word הַקְהָל (assemble) instead of הַקָּהָל, indicating a slight variation in terminology but maintaining the overall meaning.
וּבְהַקְהִ֖יל אֶת־ הַקָּהָ֑ל תִּתְקְע֖וּ וְלֹ֥א תָרִֽיעוּ׃
5 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.
ובהקהל את הקהל תתקעו ולא תריעו
1 word differs from the Masoretic Text: הקהל (assemble)
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 10:7
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.
קָהַל (qahal) is a verb meaning to assemble or gather, often for religious or political purposes. It can denote both the act of gathering together and the summoning of an assembly, particularly in contexts of war or judgment. The term is derived from a root that emphasizes the idea of convocation.
[קָהַל] vb. denom. assemble as a קָהָל
Niph. assemble as a קָהָל
Hiph. summon an assembly
base
H6950 קָהַל vb. denom. assemble as a קָהָל
6950 qahal 'kaw-hal'
a primitive root; to convoke:--assemble (selves) (together),
gather (selves) (together).
קָהַל (qa.hal) — to gather.
1) to assemble, gather
1a) (Niphal) to assemble
1a1) for religious reasons
1a2) for political reasons
1b) (Hiphil) to summon an assembly
1b1) for war, judgment
1b2) for religious purposes
Also means: qa.lah (קָלַהּ "to gather" H7035)
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
a-sem'-bli (qahal; ekklesia): The common term for a meeting of the people called together by a crier. It has reference therefore to any gathering of the people called for any purpose whatsoever (Ex 12:6; Ps 22:16 the King James Version; Ps 89:7 the King James Version; Ac 19:32,41). The solemn assemblies of the Jews were their feasts or religious gatherings of any kind (Isa 1:13). The word paneguris, "a general festal assembly" (Heb 12:23), is transferred from the congregation of the people of Israel to the Christian church of which the congregation of Israel was a…
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
(neshamah, ruach):
(1) The blowing of the breath of Yahweh, expressive of the manifestation of God's power in Nature and Providence. "With the blast of thy nostrils the waters were piled up" (Ex 15:8), referring to the east wind (Ex 14:21; compare 2Sa 22:16 and Ps 18:15). "I will send a blast upon him" (2Ki 19:7 the King James Version; the Revised Version (British and American) "put a spirit in him," i.e. "an impulse of fear" (Dummelow in the place cited.); compare Isa 37:7). "By the blast of his anger are they consumed" (
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
a-larm' (teru`ah): This expression is found six times in the Old Testament. The Hebrew word so rendered is derived from a verb meaning "to shout" or "blow a horn," as a signal for breaking up camp, starting on a journey or into battle, or in triumphant shout over the defeat of enemies. In a few instances it is employed of a cry of despair or distress. The noun teru`ah translated "alarm" in Nu 10:5 f refers to the signal given the people of Israel to start on their journey in the Wilderness. The passages in Jer (4:19; 49:2) both refer to the summons for war. The same is true of Ze 1:16. The law concerning the sounding of the alarm is fully stated in Nu 10:1-10. Here we read that two silver trumpets of beaten work were sounded by the sons of Aaron in case of war and also "in the day…
Alarm
A particular quivering sound of the silver trumpets to give warning to the Hebrews on their journey through the wilderness (Num. 10:5, 6), a call to arms, or a war-note (Jer. 4:19; 49:2; Zeph. 1:16).