Numbers 12:16 — Word Study
WLCוְאַחַ֛ר נָסְע֥וּ הָעָ֖ם מֵחֲצֵר֑וֹת וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן׃ פ
BSAAfter thatʼachar [following this event] the peopleʻam [a nation, Amaw] set outnâçaʻ■ [journeyed, traveled] from HazerothChătsêrôwth [a settlement, an Israelite camp] and campedchânâh▸ [pitched their tents, encamped] in the Wildernessmidbâr [a desert, open field] of ParanPâʼrân [a desert area in Arabia]
| Greek | English | Parsing |
|---|---|---|
| וְאַחַ֛ר | and after | Conjunction |
| נָסְע֥וּ | they set out | Verb, Qal, perfect third person common plural |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| מֵחֲצֵר֑וֹת | from Hazeroth | Preposition, noun proper |
| וַֽיַּחֲנ֖וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְּמִדְבַּ֥ר | in [the] wilderness of | Preposition, noun common masculine singular construct |
| פָּארָֽן׃ פ | Paran | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After that, the people set out from Hazeroth and camped in the Wilderness of Paran. |
| KJV | And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran. |
| ASV | And afterward the people journeyed from Hazeroth, and encamped in the wilderness of Paran. |
| YLT | and afterwards have the people journeyed from Hazeroth, and they encamp in the wilderness of Paran. |
| WEB | Afterward the people traveled from Hazeroth, and encamped in the wilderness of Paran. |
| BBE | After that, the people went on from Hazeroth and put up their tents in the waste land of Paran. |
Where they part company is חָנָה — see How Translations Differ.
The sentence has a main clause followed by two phrases that provide additional context about the journey.
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 12:16
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 12:16 describes a moment after a significant event involving Miriam, where the people of Israel continue their journey. They move from Hazeroth, a temporary camp, to the Wilderness of Paran, indicating their ongoing travels through the desert as they seek the Promised Land. This movement is part of the larger narrative of the Israelites' exodus from Egypt, reflecting their dependence on God's guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 11:35 | From Kibroth-hattaavah the people moved on to Hazeroth, where they remained for some time. |
| 2 | Numbers 33:18 | They set out from Hazeroth and camped at Rithmah. |
| 3 | Numbers 10:12 | and the Israelites set out from the Wilderness of Sinai, traveling from place to place until the cloud settled in the Wilderness of Paran. |
| 4 | Numbers 13:3–26 | So at the consent of the LORD, Moses sent them out from the Wilderness of Paran. All the men were leaders of the Israelites, |
| 5 | Genesis 21:21 | And while he was dwelling in the Wilderness of Paran, his mother got a wife for him from the land of Egypt. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָנָה, vai.ya.cha.Nugenerated
The Hebrew verb חָנָה (*chanah*) means to encamp or pitch a tent. It conveys the idea of settling temporarily, often in a wilderness context, as the Israelites did during their journey. This verb highlights the act of establishing a place to rest during their travels.
The parsing indicates that it is a sequential imperfect verb in the Qal stem, which shows that this action is part of an ongoing narrative. The use of this verb emphasizes the continuous nature of their journey and the need for rest along the way.
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 נָסְע֥וּ, they set out, governs the sentence, with two phrases following: a prepositional phrase indicating where they set out from and a clause describing where they camped. The structure indicates a clear sequence of actions — first departing and then encamping.
The word order places emphasis on the actions of the people, highlighting their movement from one place to another, which is central to the narrative of their journey.
Septuagint Backgroundgenerated
The Septuagint translates חָנָה as παρενέβαλον, which suggests a focus on the act of encamping. This choice reflects a similar meaning but may carry slightly different connotations in the Greek context.
The Greek term indicates a temporary setting up, aligning closely with the Hebrew meaning while also fitting the narrative style of the Septuagint.
In plain words — the whole versegenerated
Numbers 12:16 tells us that after a significant event, the people of Israel left Hazeroth and set up camp in the Wilderness of Paran. This movement is part of their journey through the desert, reflecting their ongoing travels toward the Promised Land.
Frequently Asked Questionsgenerated
It signifies the continuation of the Israelites' journey through the wilderness, moving from one temporary camp to another as they seek the Promised Land.
The Wilderness of Paran is a notable location in the Israelites' journey, representing a stage in their travels and the challenges they faced in the desert.
It implies that the Israelites needed to rest and establish temporary settlements during their long journey through the wilderness.
This verse is part of the ongoing story of the Israelites' exodus from Egypt, illustrating their dependence on God as they travel through the wilderness toward the Promised Land.
Reflection Questionsgenerated
- What can I learn from the Israelites' journey about patience and perseverance in my own life?
- How can I recognize the 'wilderness' experiences in my life as opportunities for growth?
- In what ways do I need to set up 'camp' in my own life, taking time to rest and reflect?
- How can I support others who are on their own journeys through difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 12:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd afterwards the people removed from Hazeroth,.... After seven days, where they had been so long at least; the cloud being returned to the tabernacle, and having been taken up, which was the signal
Read John Gill on Numbers 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd afterward the people removed from Hazeroth, and pitched in the wilderness of Paran. Pitched in the wilderness of Paran. The station of encampment seems to have been Rithma (Numbers 33:19).
Read Robert Jamieson on Numbers 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHazeroth, where they abode, as is said, , for Miriam’ s sake. In the wilderness of Paran, i.e. in another part of the same wilderness, as may be gathered from : see also . It is possible they might have removed out of one part of that wilderness into another wilderness, and then returned again into another part of it, as we know the Israelites had many strange windings and turnings in their wilderness travels. And this part was more especially called Rithmah, , and Kadesh-barnea, , which were two noted places in that part, both which seem to be comprehended within their camp, or near adjoining to it.
Read Matthew Poole on Numbers 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 12:16 And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.Ver. 16. Wilderness of Paran.] At a place called Rithmah, and Kadeshbarnea.
Read John Trapp on Numbers 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) In the wilderness of Paran.—See Note on Numbers 10:12. It appears from the 26th verse of the following chapter that the encampment was at Kadesh, which has been supposed by some to be identical with Rithniah (Numbers 33:18).
Read Charles John Ellicott on Numbers 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The wilderness of Paran.] This could not be the same Paran with that mentioned Deuteronomy 1:1, for that was on the borders of the promised land, see the note on Deuteronomy 1:1-2; they were long near the borders of Canaan, and might have speedily entered into it, had it not been for their provocations and iniquities. They spent thirty-eight years in a journey which might have been accomplished in a few weeks! How many through their unfaithfulness have been many years in gaining that for which, in the ordinary procedure of Divine grace, a few days had been sufficient! How much ground may a man lose in the Divine life by one act of unfaithfulness or transgression! Israel wandered…
Read AdamClarke on Numbers 12 →CambridgeThe Cambridge Bible for Schools and Colleges16. wilderness of Paran] See on Numbers 10:12.
Read Cambridge on Numbers 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFROM TO KADESH, Numbers 12:16. 16. Wilderness of Paran — Genesis 12:6, note; Numbers 10:12, note.
Read Daniel Denison Whedon on Numbers 12 →The verse in English, compared — 15 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
After that, the people set out from Hazeroth and camped in the Wilderness of Paran.
Afterward the people traveled from Hazeroth, and encamped in the wilderness of Paran.
After that, the people set out from Hazeroth and camped in the Wilderness of Paran.
After that the people moved from Hazeroth and camped in the wilderness of Paran.
Tyndale line
And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.
And afterward the people journeyed from Hazeroth, and encamped in the wilderness of Paran.
And afterward the people journeyed from Hazeroth, and pitched in the wilderness of Paran.
And afterward the people removed from Hazeroth, and encamped in the wilderness of Paran.
Strictly literal
And afterwards the people journeyed from Hazeroth, and encamped in the wilderness of Paran.
and afterwards have the people journeyed from Hazeroth, and they encamp in the wilderness of Paran.
and afterward the people have journeyed from Hazeroth, and they encamp in the wilderness of Paran.
And afterward the people removed from Chazeroth, and encamped in the wilderness of Paran.
After that, the people journeyed from Hazeroth and camped in the wilderness of Paran.
Simplified
Then the people left Hazeroth and set up camp in the Desert of Paran.
After that, the people went on from Hazeroth and put up their tents 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 in their wording, with the Septuagint providing a direct correspondence to the Hebrew terms. The Samaritan Pentateuch, however, shows significant differences, including variations in the names and additional context not present in the Masoretic Text.
וְאַחַ֛ר נָסְע֥וּ הָעָ֖ם מֵחֲצֵר֑וֹת וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן׃ פ
7 of the 7 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.
ואחר נסעו העם מחצרות ויחנו במדבר פראן ויאמר משׁה לבני ישׂראל באתם עד הר האמרי אשׁר יהוה אלהינו נתן לנו ראה נתן יהוה אלהיך לפניך את הארץ עלה רשׁ כאשׁר דבר יהוה אלהי אבתיך לך אל תירא ואל תחת ויקרבו אל משׁה ויאמרו נשׁלחה אנשׁים לפנינו ויחפדו לנו את הארץ וישׁיבו אתנו דבר את הדרך אשׁר נעלה בה ואת הערים אשׁר נבוא עליהן וייטב הדבר בעיני משׁה
65 words differ from the Masoretic Text: פראן (Paran), יאמר (say), משׁה (Moses), ל (to), בני (son), ישׂראל (Israel)
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 12:16
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.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Adv — ConjunctionHC/Acmsa
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
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חֲצֵרוֹת (Chatserowth) refers to a location in the wilderness where the Israelites camped, known as Hazeroth. It is a feminine plural form derived from another Hebrew word meaning 'yards.' The entries consistently identify it as a settlement or station in the wilderness, with no significant disagreement among the lexicons.
חֲצֵרוֹת, חֲצֵרֹת n.pr.loc. a station of Isr. in wilderness
base
H2698 חֲצֵרוֹת, חֲצֵרֹת a station of Isr. in wilderness
2698 Chatserowth khats-ay-roth'
feminine plural of 2691; yards; Chatseroth, a place in
Palestine:--Hazeroth.
see HEBREW for 02691
חֲצֵרוֹת (cha.tse.rot) — Hazeroth.
§ Hazeroth = "settlement"
an Israelite camp in the wilderness
Prep | N-proper — Preposition · noun properHR/Npl
Hazeroth
Fenced enclosures consisting of “a low wall of stones in which thick bundles of thorny acacia are inserted, the tangled branches and long needle-like spikes forming a perfectly impenetrable hedge around the encampment” of tents and cattle which they sheltered. Such like enclosures abound in the wilderness of Paran, which the Israelites entered after leaving Sinai (Num. 11:35; 12:16; 33:17, 18). This third encampment of the Israelites has been identified with the modern ‘Ain el-Hudhera, some 40 miles north-east of Sinai. Here Miriam (q.v.), being displeased that Moses had married a Cushite wife (Num. 12:1), induced Aaron to join with her in rebelling against Moses. God vindicated the authority of his “servant Moses,” and Miriam was smitten with leprosy. Moses interceded…
(villages), (Numbers 11:35; 12:16; 33:17; 1:1) a station of the Israelites in the desert, and perhaps recognizable in the Arabic Ain Hudhera , forty miles northeast of Sinai.
A station of the Israelites, about five days’ journey from mount Sinai, Nu 11:35. Here they remained a week or more, Nu 12:1- 16; and their next station recorded was near Kades-barnea, on the borders of Canaan, Nu 12:16 13:26 De 1:19-21.
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
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