Numbers 33:10 — Word Study
WLCוַיִּסְע֖וּ מֵאֵילִ֑ם וַֽיַּחֲנ֖וּ עַל־ יַם־ סֽוּף׃
BSAThey set outnâçaʻ▸ [journeyed, departed] from ElimʼÊylim [a place of palm trees, a desert oasis] and campedchânâh▸ [encamped, pitched their tents] byʻal the Redçûwph Seayâm [the sea of reeds, a large body of water]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֖וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מֵאֵילִ֑ם | from Elim | Preposition, noun proper |
| וַֽיַּחֲנ֖וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| עַל־ | at | Preposition |
| יַם־ | [the] sea of | Noun common, masculine singular construct |
| סֽוּף׃ | reed[s] | Noun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They set out from Elim and camped by the Red Sea. |
| KJV | And they removed from Elim, and encamped by the Red sea. |
| ASV | And they journeyed from Elim, and encamped by the Red Sea. |
| YLT | and they journey from Elim, and encamp by the Red Sea. |
| WEB | They traveled from Elim, and encamped by the Red Sea. |
| BBE | And they went on from Elim and put up their tents by the Red Sea. |
The translations agree on the key actions of departing and camping.
The main action is supported by prepositional and participial phrases, creating a clear narrative flow.
4 commentators on this verse
Gill, Jamieson, AdamClarke, Whedon & 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 33:10
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 33:10 recounts the movements of the Israelites as they journeyed through the wilderness after their exodus from Egypt. This verse specifically highlights their departure from Elim, a place of rest and abundance, and their encampment by the Red Sea, a significant geographical landmark in their journey. The narrative emphasizes the transitions and experiences of the Israelites during this formative period.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 16:1 | On the fifteenth day of the second month after they had left the land of Egypt, the whole congregation of Israel set out from Elim and came to the Desert of Sin, which is between Elim and Sinai. |
| 2 | Exodus 17:1 | Then the whole congregation of Israel left the Desert of Sin, moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נָסַע, vai.yis.'Ugenerated
The verb נָסַע (nāsaʿ) means to set out or depart, particularly in the context of a journey. It conveys the action of leaving a place, which is central to the narrative of the Israelites' travels.
This verb is in the sequential imperfect form, indicating an ongoing action in the past. It shows that the Israelites were actively moving from one location to another, which is a recurring theme in their journey through the wilderness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the word set out.
Sentence Structuregenerated
The main verb וַיִּסְע֖וּ (vai.yis.'u) governs the sentence, indicating the action of setting out. It is followed by a prepositional phrase indicating the origin of their journey and another verb וַֽיַּחֲנ֖וּ (vai.ya.cha.nu) that describes the action of encamping.
This structure highlights the sequential nature of their journey, first departing and then establishing a new camp.
Septuagint Backgroundgenerated
The Septuagint translates נָסַע with ἀπῆραν (apēran), meaning 'they departed.' This choice emphasizes the act of leaving rather than merely moving, which aligns with the narrative of the Israelites' journey.
The Greek term carries a sense of finality in departure, which may reflect the urgency of their travels.
In plain words — the whole versegenerated
Numbers 33:10 tells us that the Israelites set out from Elim, a place with palm trees, and camped by the Red Sea. This verse marks an important moment in their journey as they continue to move through the wilderness.
Frequently Asked Questionsgenerated
Elim represents a place of rest and abundance for the Israelites, providing them with water and shade before they continue on their journey.
The Red Sea is significant as it is the body of water the Israelites crossed during their escape from Egypt, marking a pivotal moment in their liberation.
Camping signifies a temporary pause in their journey, allowing them to regroup and prepare for the next leg of their travels.
This verse connects to the Exodus narrative by illustrating the Israelites' continual movement and reliance on God's guidance as they journey towards the Promised Land.
Reflection Questionsgenerated
- What does the journey from Elim to the Red Sea teach us about the importance of rest during our own journeys?
- How can we recognize and appreciate the places of abundance in our lives, similar to Elim?
- In what ways can we prepare for the next steps in our own journeys as the Israelites did?
- How does the act of camping reflect our need for community and support during transitions?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the significance of the Israelites' relationship with the Red Sea and their journey through the wilderness.
They do not enter the Red Sea, since entering it once was enough. Now they camp next to the sea, so that they look at the sea and regard its waves but in no way fear its motions and assaults.Early Church Fathers on Numbers 33 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Numbers 33:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they removed from Elim, and encamped by the Red sea. This encampment, is omitted in the book of Exodus, see Exodus 16:1 this part or arm of the Red sea, whither they came, was six miles from Elim.
Read John Gill on Numbers 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they removed from Elim, and encamped by the Red sea. Encamped by the Red sea. This station is omitted in the historical itinerary of Exodus.
Read Robert Jamieson on Numbers 33 →AdamClarkeAdam Clarke's Commentary on the BibleSTAT. VI. Verse 10. Encamped by the RED SEA.] It is difficult to assign the place of this encampment, as the Israelites were now on their way to Mount Sinai, which lay considerably to the east of Elim, and consequently farther from the sea than the former station. It might be called by the Red Sea, as the Israelites had it, as the principal object, still in view. This station however is mentioned nowhere else. By the Red Sea we are not to understand a sea, the waters of which are red, or the sand red, or any thing else about or in it red; for nothing of this kind appears. It is called in Hebrew ים סוף yam suph, which signifies the weedy sea. The Septuagint rendered the original by…
Read AdamClarke on Numbers 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Encamped by the Red Sea — Probably at Ras Abu Zenimeh, a flat, sandy strip of ground. “This is not given in Exodus as a station, but its distance from Elim, sixteen miles, indicates it as a fair day’s march from that point.
Read Daniel Denison Whedon on Numbers 33 →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
They set out from Elim and camped by the Red Sea.
They traveled from Elim, and encamped by the Red Sea.
They set out from Elim and camped by the Red Sea.
They traveled from Elim, and camped by the Red Sea.
Tyndale line
And they removed from Elim, and encamped by the Red sea.
And they journeyed from Elim, and encamped by the Red Sea.
And they journeyed from Elim, and pitched by the Red Sea.
And they removed from Elim, and encamped by the Red sea.
And they remoued from Elim, and camped by the red Sea.
Strictly literal
And they removed from Elim, and encamped by the Red sea.
and they journey from Elim, and encamp by the Red Sea.
And they journey from Elim and encamp by the Red Sea.
And they removed from Elim, and encamped by the Red Sea.
They set out from Elim and camped by the Sea of Reeds.
From the Latin
But departing from thence also, they pitched their tents by the Red Sea. And departing from the Red Sea,
Simplified
They moved on from Elim and set up camp beside the Red Sea.
And they went on from Elim and put up their tents by the Red Sea.
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 on the main actions of the verse, with the Septuagint providing a direct translation of the Hebrew. The Samaritan Pentateuch differs by using the word אילים (ayilim), which refers to 'rams' or 'despots,' instead of the expected Elim, indicating a variant reading.
וַיִּסְע֖וּ מֵאֵילִ֑ם וַֽיַּחֲנ֖וּ עַל־ יַם־ סֽוּף׃
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.
ויסעו מאילים ויחנו על ים סוף
1 word differs from the Masoretic Text: אילים (ram, despot)
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 33:10
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
אֵילִים, transliterated as eylim, refers to Elim, a location noted as the second encampment of the Israelites after the Exodus. The name is associated with palm trees or great trees, indicating a place of natural abundance.
[אֵילִים], alw. אֵילִם n.pr.loc. (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
base
H362 [אֵילִים], alw. אֵילִם (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
362 'Eylim ay-leem'
plural of 352; palm-trees; Elim, a place in the
Desert:--Elim.
see HEBREW for 0352
אֵילִם (e.lim) — Elim.
§ Elim = "palms"
second encampment of the Israelites after the Exodus
Prep | N-proper — Preposition · noun properHR/Npl
e'-lim ('elim, "terebinths"; Aileim):
The second encampment of the Israelites after crossing the Red Sea. It was a contrast to the previous camp called "Marah" because of the bitterness of the waters, for there "were twelve springs of water, and threescore and ten palm trees" (Ex 15:27; 16:1; Nu 33:9 f). The traditional site is an oasis in Wady Ghurundel, circa 63 miles from Suez.
See EXODUS; WANDERINGS OF ISRAEL.
Elim
Trees, (Ex. 15:27; Num. 33:9), the name of the second station where the Israelites encamped after crossing the Red Sea. It had “twelve wells of water and threescore and ten palm trees.” It has been identified with the Wady Ghurundel, the most noted of the four wadies which descend from the range of et-Tih towards the sea. Here they probably remained some considerable time. The form of expression in Ex. 16:1 seems to imply that the people proceeded in detachments or companies from Elim, and only for the first time were assembled as a complete host when they reached the wilderness of Sin (q.v.).
(strong trees), (Exodus 15:27; Numbers 33:9) the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had "twelve wells (rather ’fountains’) of waster, and three-score and ten palm trees." It is generally identified by the best authorities with Wady Garundel , about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent.
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular constructHNcmsc
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…
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
N-ms — NounHNtmsa