Numbers 10:5 — Word Study
WLCוּתְקַעְתֶּ֖ם תְּרוּעָ֑ה וְנָֽסְעוּ֙ הַֽמַּחֲנ֔וֹת הַחֹנִ֖ים קֵֽדְמָה׃
BSAWhen you soundtâqaʻ [blow loudly, with a loud note] short blaststᵉrûwʻâh [a shout, an alarm signal] the campsmachăneh [groups of people, armies] that liechânâh [are encamped, pitched] on the east sideqedem [the front, the direction of sunrise] are to set outnâçaʻ [start a journey, depart, remove, to go forward, march out, journey]
| Greek | English | Parsing |
|---|---|---|
| וּתְקַעְתֶּ֖ם | and you will give a blast | Verb, Qal, sequential perfect second person masculine plural |
| תְּרוּעָ֑ה | an alarm | Noun common, feminine singular absolute |
| וְנָֽסְעוּ֙ | and they will set out | Verb, Qal, sequential perfect third person common plural |
| הַֽמַּחֲנ֔וֹת | the camps | Particle, noun common feminine plural absolute |
| הַחֹנִ֖ים | which encamp | Particle, verb qal participle (active) masculine plural |
| קֵֽדְמָה׃ | east -ward | Noun common masculine singular absolute, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you sound short blasts, the camps that lie on the east side are to set out. |
| KJV | When ye blow an alarm, then the camps that lie on the east parts shall go forward. |
| ASV | And when ye blow an alarm, the camps that lie on the east side shall take their journey. |
| YLT | 'And ye have blown — a shout, and the camps which are encamping eastward have journeyed. |
| WEB | When you blow an alarm, the camps that lie on the east side shall go forward. |
| BBE | When a loud note is sounded, the tents placed on the east side are to go forward. |
Where they part company is תְּרוּעָה — see How Translations Differ.
One main verb, two phrases hanging off it. The structure highlights the command to sound the trumpet as the key action.
8 commentators on this verse
Gill, Jamieson, Poole, 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 10:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for the Campsgenerated
Numbers 10:5 gives specific instructions for the Israelites on how to signal their departure from camp. The sounding of short blasts is a clear directive for those encamped on the east side to begin their journey, reflecting the organized movement of the Israelite tribes as they traveled through the wilderness. This passage emphasizes the importance of communication and order in their travels, as also seen in Numbers 10:6 and Isaiah 58:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 10:6–7 | When you sound the short blasts a second time, the camps that lie on the south side are to set out. The blasts are to signal them to set out. |
| 2 | Isaiah 58:1 | “Cry aloud, do not hold back! Raise your voice like a ram’s horn. Declare to My people their transgression and to the house of Jacob their sins. |
| 3 | 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— |
| 4 | Numbers 2:3–9 | On the east side, toward the sunrise, the divisions of Judah are to camp under their standard: The leader of the descendants of Judah is Nahshon son of Amminadab, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תְּרוּעָה, te.ru.'Ahgenerated
The word תְּרוּעָה (teru'ah) is a feminine singular noun that refers to a loud shout or alarm. It is derived from a root meaning to make a loud noise, and it encompasses various contexts, including battle cries and joyful sounds. In this verse, it signifies the trumpet blast that signals the movement of the camps.
This word captures the urgency and importance of the signal for the Israelite camps, indicating that they should prepare to move. The use of תְּרוּעָה here highlights the communal aspect of their journey, as the sound serves to unify and direct the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term short blasts, a rendering that aligns with the KJV and ASV, both of which similarly convey the idea of a loud signal.
Sentence Structuregenerated
The finite verb וּתְקַעְתֶּ֖ם (u.te.ka'.Tem) governs the sentence, with two phrases attached: an object phrase describing the type of blast and a subject phrase indicating who is to set out. The structure emphasizes the command to blow the trumpet as a precursor to action.
The Hebrew word order places the verb at the beginning, highlighting the action of sounding the trumpet, which is crucial for the movement of the camps.
Septuagint Backgroundgenerated
The Septuagint translates תְּרוּעָה as σημασίαν, which conveys a similar sense of a signal or alarm. This choice reflects a focus on the function of the sound as a call to action.
This translation indicates a consistent understanding of the urgency and importance of the trumpet blast as a means of communication among the Israelites.
In plain words — the whole versegenerated
Numbers 10:5 tells us that when the Israelites sound short blasts on their trumpets, the camps on the east side are to begin their journey. This is part of the instructions for how they should move as they travel through the wilderness.
Frequently Asked Questionsgenerated
To sound short blasts means to blow the trumpet in a specific way that signals the camps to prepare to move.
The east side is mentioned because it indicates the direction from which the signal is given and the order in which the camps are to set out.
The trumpet blast serves as a crucial communication tool for the Israelites, marking the beginning of their movement and ensuring that all camps are coordinated.
This instruction reflects the organized nature of the Israelites' journey, emphasizing the need for clear signals as they travel together.
Reflection Questionsgenerated
- How can I apply the importance of clear communication in my own life?
- What does it mean to be prepared to set out on a journey, both physically and spiritually?
- In what ways can I support others in their journeys, just as the trumpet signals the camps?
- How does understanding the structure of this command enhance my appreciation of the Israelites' organization?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 10:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen ye blow an alarm,.... Making a broken, uneven, and quavering sound, which is called a "tara-tan-tara": then the camps that lie on the east parts shall go forward; the camps of Judah, Issachar,
Read John Gill on Numbers 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen ye blow an alarm, then the camps that lie on the east parts shall go forward. When ye blow an alarm , [ tªruw`aah (H8643)] - a loud noise, a broken but prolonged peal [Septuagint, seemasian.
Read Robert Jamieson on Numbers 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, when ye blow once, as appears from .
Read Matthew Poole on Numbers 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) When ye blow an alarm.—The word teruah, alarm, is supposed to denote a loud and continuous blast, by which the signal for the moving of the camps was distinguished from those which were used for the summoning of the congregation, or of the princes (Numbers 10:7). In the former of these cases some suppose that both trumpets were blown, and in the latter only one (Numbers 10:4 and Note. Comp. Light-foot’s Temple Service, Numbers 7:5; Numbers 7:2.) The fuller directions respecting the order in which the camps were to break up are given in Numbers 2. Here the order of the eastern and southern camps only is prescribed. In the LXX., however, we read thus: “And ye shall sound a third alarm…
Read Charles John Ellicott on Numbers 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. When ye blow an alarm] תרועה teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.
Read AdamClarke on Numbers 10 →CambridgeThe Cambridge Bible for Schools and Colleges5. blow an alarm] A signal quite different from the simple ‘blow’ in Numbers 10:3-4. But it is not known in what the difference consisted. Some think that ‘to blow’ means to produce a single long blast, while ‘to blow an alarm’ was to produce several short sharp notes—a ‘fanfare’ (Heb. terû‛ ?âh). But the converse is equally likely.
Read Cambridge on Numbers 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBlow an alarm - i. e. along continuous peal. Compare Numbers 10:7, ye shall blow, but not sound an alarm: i. e. blow in short, sharp notes, not in a continuous peal. A third and a fourth alarm were probably blown as signals.
Read Albert Barnes on Numbers 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. An alarm — The same Hebrew word designates the loud clang of the trumpet announcing the new year or the jubilee. Leviticus 25:9. The order of march has been already fixed in chap. 2.
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
When you sound short blasts, the camps that lie on the east side are to set out.
When you blow an alarm, the camps that lie on the east side shall go forward.
When you sound short blasts, the camps that lie on the east side are to set out.
When you blow an alarm, then the camps that are located on the east side must begin to travel.
Tyndale line
When ye blow an alarm, then the camps that lie on the east parts shall go forward.
And when ye blow an alarm, the camps that lie on the east side shall take their journey.
And when ye blow an alarm, the camps that lie on the east side shall take their journey.
When ye blow an alarm, then the camps that lie on the east parts shall go forward.
But if ye blow an alarme, then the campe of the that pitch on the East part, shall go forward.
Strictly literal
And when ye blow an alarm, the camps that lie eastward shall set forward.
'And ye have blown — a shout, and the camps which are encamping eastward have journeyed.
and you have blown—a shout, and the camps which are encamping eastward have journeyed.
And when ye blow an alarm, then shall set forward the camps that encamp on the east side.
When you blow a loud signal, the camps on the east side must begin their journey.
From the Latin
But if the sound of the trumpets be longer, and with interruptions, they that are on the east side, shall first go forward.
Simplified
When you blow the trumpet loudly, which is the alarm signal to move out, the camps on the east side are to march out first.
When a loud note is sounded, the tents placed on the east side are to go forward.
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 is confirmed by the Septuagint and the Samaritan Pentateuch, both of which agree with the wording and meaning of the verse. The consistency across these texts underscores the reliability of the instructions given.
וּתְקַעְתֶּ֖ם תְּרוּעָ֑ה וְנָֽסְעוּ֙ הַֽמַּחֲנ֔וֹת הַחֹנִ֖ים קֵֽדְמָה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ותקעתם תרועה ונסעו המחנות החנים קדמה
Agrees with the Masoretic Text here, word for word.
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 10:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
(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" (
תְּרוּעָה (teru'ah) refers to a shout or blast, encompassing a range of meanings from alarm and battle cries to expressions of joy. It is derived from the root meaning to make a loud noise, and is associated with both war signals and joyful proclamations. The entries highlight its use in contexts of both alarm and celebration.
תְּרוּעָה n.f. shout or blast of war, alarm, or joy
base
H8643 תְּרוּעָה shout or blast of war, alarm, or joy
8643 truw`ah ter-oo-aw'
from 7321; clamor, i.e. acclamation of joy or a battle-cry;
especially clangor of trumpets, as an alarum:--alarm, blow(-
ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing,
shout(-ing), (high, joyful) sound(-ing).
see HEBREW for 07321
תְּרוּעָה (te.ru.ah) — shout.
1) alarm, signal, sound of tempest, shout, shout or blast of war or alarm or joy
1a) alarm of war, war-cry, battle-cry
1b) blast (for march)
1c) shout of joy (with religious impulse)
1d) shout of joy (in general)
N-fs — Noun common · feminine singular absoluteHNcfsa
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).
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-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Art | N-cp — Particle · noun common feminine plural absoluteHTd/Ncfpa
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
Encamp
An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5).
The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12).
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
N-ms | Suff — Noun common masculine singular absolute · suffixHNcmsa/Sd
word: "Ward" and "guard" are two different spellings of the same word, and in consequence no clear line can be drawn between them. English Versions of the Bible, however, has used "guard" only in the sense of "a special body of soldiers" (Ge 37:36, etc.), while "ward" is used, not only in this sense (Jer 37:13; contrast 39:9), but also in a variety of others. So a "ward" may mean "any body of men on special duty," as 1Ch 9:23; the King James Version 1Ch 26:16; Ne 12:24,25 (the Revised Version (British and American) "watch"), or the duty itself, as Isa 21:8;
Ward
A prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30).