Numbers 21:10 — Word Study
WLCוַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃
BSAThen the Israelitesbên [children of Israel, descendants of Jacob] set outnâçaʻ▸ [journeyed, traveled, to remove] and campedchânâh▸ [pitched their tents, encamped, to set up a dwelling place] at Obothʼôbôth [a place in the Desert, possibly near Moab, meaning waterskins]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֖וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וַֽיַּחֲנ֖וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְּאֹבֹֽת׃ | in Oboth | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the Israelites set out and camped at Oboth. |
| KJV | ¶ And the children of Israel set forward, and pitched in Oboth. |
| ASV | And the children of Israel journeyed, and encamped in Oboth. |
| YLT | And the sons of Israel journey, and encamp in Oboth. |
| WEB | The children of Israel traveled, and encamped in Oboth. |
| BBE | Then the children of Israel went on and put up their tents in Oboth. |
Where they part company is חָנָה — see How Translations Differ.
One main verb with a subordinate action describing where they camped.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbנָסַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Numbers 21:10
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 21:10 describes a moment in the wilderness journey of the Israelites after they had been delivered from Egypt. Following the incident with the bronze snake, the Israelites continue their travels, marking their stops along the way. This verse highlights their movement and the places they camped, showing the progression of their journey toward the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 33:43–45 | They set out from Punon and camped at Oboth. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נָסַע, vai.yis.'Ugenerated
The verb נָסַע (na.sa') means to set out or start a journey. It is often used in the context of the Israelites departing from one location to another, emphasizing the action of moving forward. The parsing indicates it is a sequential imperfect verb in the third person masculine plural, showing that the action was ongoing and performed by the collective group.
This verb encapsulates both the physical act of traveling and the broader idea of embarking on a significant journey, which is central to the narrative of the Israelites as they move through the wilderness.
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 governing the sentence is יִסְע֖וּ, they set out, followed by another verb יַּחֲנ֖וּ, they encamped. The structure indicates the sequence of actions taken by the Israelites as they journeyed and established their temporary dwelling.
The Hebrew word order places emphasis on the actions of the Israelites, highlighting their movement and the establishment of their camp in a specific location.
Septuagint Backgroundgenerated
The Septuagint translates נָסַע as ἀπῆραν (apēran), which means 'they departed.' This choice maintains the sense of setting out on a journey, aligning closely with the Hebrew meaning.
The translation of חָנָה as παρενέβαλον suggests a focus on the act of encamping, reinforcing the narrative of establishing a temporary dwelling in the wilderness.
In plain words — the whole versegenerated
Numbers 21:10 tells us that the Israelites set out from one place and camped at another called Oboth. This is part of their journey through the wilderness after leaving Egypt, where they traveled to various locations, establishing camps along the way.
Frequently Asked Questionsgenerated
It signifies the beginning of their journey to a new location, continuing their path through the wilderness.
Camping at Oboth marks a specific stop in their journey, indicating their movement toward the Promised Land.
This verse illustrates the ongoing travels of the Israelites as they navigate through the wilderness, highlighting their experiences and challenges.
The journey of the Israelites teaches about faith, perseverance, and the importance of following God's guidance.
Reflection Questionsgenerated
- What does setting out on a journey symbolize in my own life?
- How can I apply the lessons from the Israelites' travels to my own experiences?
- What does it mean to establish a 'camp' in my life, and how can I do that spiritually?
- In what ways can I be more aware of the journey God has me on?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 21:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Israel set forward,.... From Zalmonah, and came to Punon, which, according to the above writer, was twenty miles from it; though here indeed, some think, the brazen serpent was
Read John Gill on Numbers 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the children of Israel set forward, and pitched in Oboth. The children of Israel set forward - along the eastern frontier of the Edomites, encamping in various stations.
Read Robert Jamieson on Numbers 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot immediately, but after two other stations, mentioned Numbers 33.
Read Matthew Poole on Numbers 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And pitched in Oboth.—The intermediate stations between Mount Hor and Oboth were Zalmonah and Punon (Numbers 33:41-43). The former of these places is thought by some to have derived its name from the Hebrew word zelem (image, or likeness), and to have been the place at which the likeness of the serpents which bit the Israelites was set up.
Read Charles John Ellicott on Numbers 21 →CambridgeThe Cambridge Bible for Schools and Colleges9. Moses made a serpent of bronze] The removing of a pest by means of a bronze image of it finds parallels in ancient Europe. See Gray, Numb. p. 276. Numbers 21:10-11. P Stages in the journey to the east of Moab 11. The site of Oboth is unknown; ‘somewhere on the flinty plateau to the east of Edom, the Ard Suwwan or Flint Ground, Arabia Petraea’ (G. A. Smith, H. G. [Note: . G. Historical Geography of the Holy Land.] 557). Iye-abarim (Heb. ‘Iyyê-hâ‘abhârîm, ‘the Ruins of the ‘Abharim’) is stated to lie ‘over against Moab, on the sunrise (i.e. the eastern) side.’ ‘The ‘Abharim’ means ‘the parts on the other side,’ a name which was given to the district on the east of the Dead Sea, looked at…
Read Cambridge on Numbers 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe earlier stations in this part of their journey were Zalmonah and Punon Numbers 33:41-42.
Read Albert Barnes on Numbers 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Oboth — Hebrew, hollow passes. The exact site is unknown, but from the fact that the next station was in the border of Moab, it is probable that Oboth is east of Moab.
Read Daniel Denison Whedon on Numbers 21 →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
Then the Israelites set out and camped at Oboth.
The children of Israel traveled, and encamped in Oboth.
Then the Israelites set out and camped at Oboth.
The Israelites traveled on and camped in Oboth.
Tyndale line
¶ And the children of Israel set forward, and pitched in Oboth.
And the children of Israel journeyed, and encamped in Oboth.
And the children of Israel journeyed, and pitched in Oboth.
And the children of Israel moved forward, and pitched in Oboth.
And ye children of Israel departed thence, and pitched in Oboth.
Strictly literal
And the children of Israel journeyed, and encamped in Oboth.
And the sons of Israel journey, and encamp in Oboth.
And the sons of Israel journey and encamp in Oboth.
And the children of Israel set forward, and encamped in Oboth.
Then the people of Israel traveled on and camped at Oboth.
From the Latin
And the children of Israel setting forwards camped in Oboth.
Simplified
The Israelites left and camped at Oboth.
Then the children of Israel went on and put up their tents in Oboth.
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 reads, "וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃" which translates to, "Then the Israelites set out and camped at Oboth." The Septuagint aligns closely with the Masoretic Text, maintaining the same five words, although its word order and articles differ due to translation choices. However, the Samaritan Pentateuch presents a variation in the name of the location, using "אבות" (Aboth) instead of "אֹבֹת" (Oboth), indicating a textual difference in the name of the campsite while agreeing on the overall narrative structure and context.
וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃
5 of the 5 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 ויחנו באבות
1 word differs from the Masoretic Text: אבות (Oboth)
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 21:10
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.
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
אֹבֹת (oboth) refers to a plural form meaning 'water-skins' and also denotes a location, Oboth, which is identified as an Israelite camp in the wilderness. The exact site is uncertain, but it is suggested to be near the eastern boundary of Moab.
אֹבֹת n.pr.loc. (water-skins) station of Isr. in wildern.
base
H88 אֹבֹת
88 'oboth o-both'
plural of 178; water-skins; Oboth, a place in the
Desert:--Oboth.
see HEBREW for 0178
אֹבֹת (o.vot) — Oboth.
§ Oboth = "waterskins"
undetermined site of an Israelite camp in the wilderness (perhaps at east boundary of Moab)
Prep | N-proper — Preposition · noun properHR/Npl
o'-both, o'-both ('obhoth, "waterbags"): A desert camp of the Israelites, the 3rd after leaving Mt. Hor and close to the borders of Moab (Nu 21:10,11; 33:43,14).
See WANDERINGS OF ISRAEL.
Oboth
Bottles, an encampment of the Israelites during the wanderings in the wilderness (Num. 33:43), the first after the setting up of the brazen serpent.
(bottles), one of the encampments of the Israelites, east of Moab. (Numbers 21:10; 33:43) Its exact site is unknown but it was probably south of the Dead Sea, on the boundary between Moab and Edom. --ED).
dragons; fathers; desires