Numbers 33:45 — Word Study
WLCוַיִּסְע֖וּ מֵעִיִּ֑ים וַֽיַּחֲנ֖וּ בְּדִיבֹ֥ן גָּֽד׃
BSAThey set outnâçaʻ▸ [journeyed, departed] from IyimʻÎyîym [a town in Judah, also known as ruins] and campedchânâh▸ [pitched their tents, encamped] at Dibon-gadDîybôwn [Dibon, a town in Moab, also known as Dibon-Gad]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֖וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מֵעִיִּ֑ים | from Iim | Preposition, noun proper |
| וַֽיַּחֲנ֖וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְּדִיבֹ֥ן | at Dibon- | Preposition, noun proper |
| גָּֽד׃ | gad | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They set out from Iyim and camped at Dibon-gad. |
| KJV | And they departed from Iim, and pitched in Dibon-gad. |
| ASV | And they journeyed from Iyim, and encamped in Dibon-gad. |
| YLT | And they journey from Iim, and encamp in Dibon-Gad; |
| WEB | They traveled from Iyim, and encamped in Dibon Gad. |
| BBE | And they went on from Iyim, and put up their tents in Dibon-gad. |
Where they part company is in the rendering of עִיִּים — see How Translations Differ.
The sentence consists of a main clause followed by two prepositional phrases, indicating the locations of departure and encampment.
6 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 33:45
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 33:45 describes the movements of the Israelites as they traveled through the wilderness. This verse highlights their departure from Iyim and their encampment at Dibon-gad, continuing the narrative of their journey to the Promised Land. The context shows the importance of these locations along their route and the significance of their travels as a part of God's plan for His people.
Cross References
The Key Word — נָסַע, vai.yis.'Ugenerated
The verb נָסַע (naṣa') means to set out or depart, particularly in the context of a journey. It is used here in the sequential imperfect tense, indicating ongoing action by the subject, the Israelites. This word captures the essence of their movement, emphasizing the act of leaving one place for another.
The usage of this verb reflects both physical movement and the broader narrative of the Israelites' exodus and wanderings. It is not merely about leaving a location but signifies a purposeful journey under divine guidance.
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 finite verbs יִּסְע֖וּ (they set out) and יַּחֲנ֖וּ (they encamped) govern the main actions of the sentence. The structure shows a sequence of actions: first departing from Iyim and then encamping at Dibon-gad.
The Hebrew word order places emphasis on the actions of setting out and encamping, illustrating the continuous movement of the Israelites in their journey.
Septuagint Backgroundgenerated
The Septuagint translates נָסַע as ἀπῆραν (apēran), which means 'they departed.' This choice aligns with the idea of setting out on a journey, emphasizing the act of leaving a place.
The translation reflects a direct connection to the journey motif, as the Greek word captures the sense of departure inherent in the Hebrew original.
In plain words — the whole versegenerated
Numbers 33:45 tells us that the Israelites set out from a place called Iyim and camped at Dibon-gad. This verse is part of the larger narrative of their journey through the wilderness, showing how they moved from one location to another as they traveled toward the Promised Land.
Frequently Asked Questionsgenerated
Setting out from Iyim indicates the Israelites were continuing their journey through the wilderness, moving from one campsite to the next.
Dibon-gad was a town in Moab that the Israelites encountered during their travels, highlighting the geographical context of their journey.
The journey represents God's guidance and provision for His people as they moved toward the Promised Land, fulfilling His promises.
This verse is part of a detailed account of the Israelites' travels and encampments, illustrating their movements and experiences as they journeyed through the wilderness.
Reflection Questionsgenerated
- What does this journey teach us about following God's direction in our lives?
- How can we recognize the places of significance in our own life journeys?
- What does it mean to set out on a journey of faith, as the Israelites did?
- In what ways can we prepare ourselves for the next steps in our own journeys?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the significance of the locations mentioned, as seen in Origen's homilies, which discuss the implications of the Israelites' journey.
From there they come in turn to Dibongad [Dibon-gad], which bears the meaning “beehive of temptations.” How marvelous is the caution of divine providence! For look,Early Church Fathers on Numbers 33 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 33:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they departed from Ijim, and pitched in Dibongad. Sixteen miles from Ijim; the remove from whence is said to be to the valley of Zared, Numbers 21:12 in which Dibongad was, so called perhaps because rebuilt by Gad afterwards.
Read John Gill on Numbers 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they departed from Iim, and pitched in Dibongad. Iim. 'It is more in accordance with the usage of the sacred writer throughout this chapter to repeat the full name Ije-abarim in Numbers 33:45 as in Numbers 33:44.
Read Robert Jamieson on Numbers 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIim, rather Ijim, i.e. the heaps, as the word signifies, even the heaps of Abarim, last mentioned; the Hebrew word is the same with Ije, , only there it is in the construed, and here in the absolute, form. Dibon-gad; so called partly by way of distinction of this from another Dibon, in the portion of Reuben, , and partly, because it was rebuilt by the tribe of Gad.
Read Matthew Poole on Numbers 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) From Iim.—Instead of the seven intermediate stations between Ijim, or Iie-abarim, and the plains of Moab, which are mentioned in Numbers 21:11-20, we find only three mentioned in this chapter: viz., Dibon of Gad, Almon-diblathaim, and Mount Abarim before Nebo, none of which agree in name with the stations mentioned in Numbers 21. In regard to the number of stations, the diversity may probably be explained on the supposition that Numbers 21 mentions those stations only which were of historical importance—as, e.g., those from which any military expedition was made—whilst Numbers 33 appears to mention every place in which an organised camp was erected, and in which the Tent of Meeting was…
Read Charles John Ellicott on Numbers 33 →AdamClarkeAdam Clarke's Commentary on the BibleSTAT. XXXVIII. Verse 45. DIBON-GAD.] Supposed to be the same as Dibon, Numbers 32:34, and to be situated on the brook Arnon.
Read AdamClarke on Numbers 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible45. Iim is Ije-abarim abbreviated. Dibon-gad — Dibon, rebuilt by the Gadites after the conquest of the land, (Numbers 32:3; Numbers 32:34, notes,) and allotted to Reuben.
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 Iyim and camped at Dibon-gad.
They traveled from Iyim, and encamped in Dibon Gad.
They set out from Iyim and camped at Dibon-gad.
They traveled from Iim and camped in Dibon-gad.
Tyndale line
And they departed from Iim, and pitched in Dibon-gad.
And they journeyed from Iyim, and encamped in Dibon-gad.
And they journeyed from Iyim, and pitched in Dibon-gad.
And they departed from Iim, and encamped in Dibon-gad.
And they departed from Iim, and pitched in Dibon-gad.
Strictly literal
And they removed from Ijim, and encamped in Dibon-Gad.
And they journey from Iim, and encamp in Dibon-Gad;
And they journey from Iim and encamp in Dibon-Gad.
And they removed from Iyim, and encamped in Dibon-gad.
They set out from Iye Abarim and camped at Dibon Gad.
From the Latin
And departing from Ijeabarim they pitched their tents in Dibongab.
Simplified
They moved on from Iye-abarim and set up camp at Dibon-gad.
And they went on from Iyim, and put up their tents in Dibon-gad.
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 states, 'They set out from Iyim and camped at Dibon-gad.' The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, although its structure is different. The Samaritan Pentateuch differs slightly by omitting the 'gad' in 'Dibon-gad,' rendering it as 'Dibon.' The Dead Sea Scrolls provide a fragmentary text that matches the Masoretic Text closely but lacks the full context, with an editor supplying the missing words.
וַיִּסְע֖וּ מֵעִיִּ֑ים וַֽיַּחֲנ֖וּ בְּדִיבֹ֥ן גָּֽד׃
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 מעיים ויחנו בדיבון גד
1 word differs from the Masoretic Text: דיבון (Dibon)
[ויסעו] [מעיים] [ויחנו] [בדיבון] [גד]
nothing on the leather here — 5 supplied entire by an editor.
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 33:45
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
עִיִּים (iy.yim) is a plural form meaning 'ruins' and refers to a location named Ijim, which is a station of Israel in the wilderness on the eastern border of Moab. It is also identified as a city in Judah. The entries consistently highlight its geographical significance.
עִיִּים n.pr.loc.
station of Isr. on E. border of Moab = עִיֵּי הָעֲבָרִים
city in Judah
base
H5864 עִיִּים, עִיֵּי הָעֲבָרִים
5864 `Iyiym ee-yeem'
plural of 5856; ruins; Ijim, a place in the Desert.:--Iim.
see HEBREW for 05856
עִיִּים (iy.yim) — Iyim.
§ Iim = "ruins"
a station of Israel in the wilderness on the southeast side of Moab
עִיִּים (iy.yim) — Iim.
§ Iim = "ruins"
a town in Judah
Prep | N-proper — Preposition · noun properHR/Npl
i'-im (`iyim): Same as IYIM (which see).
Iim
Ruins. (1.) A city in the south of Judah (Josh. 15:29).
(2.) One of the stations of the Israelites in the wilderness (Num. 33:45).
(ruins). The partial or contracted form of the name IJE-ABARIM. (Numbers 33:45) A town in the extreme south of Judah. (Joshua 16:29)
heaps of Hebrews, or of angry men
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
דִּיבֹן (Diybown) refers to a city in Moab and a place in southern Judah. The name means 'wasting' and is associated with multiple locations in Palestine, including Dibon-gad. The entries indicate that the term is derived from a root meaning 'pining' and highlight its historical significance, particularly regarding its rebuilding by the Israelites.
דִּיבֹן, דִּיבוֹן n.pr.loc.
city in Moab
place in Judah, toward south
base
H1769 דִּיבֹן, דִּיבוֹן . city in Moab
. place in Judah, toward south
1769 Diybown dee-bome'
or (shortened) Diybon {dee-bone'}; from 1727; pining:--Dibon,
the name of three places in Palestine:--Dibon. (Also, with
1410 added, Dibon-gad.)
see HEBREW for 01727
see HEBREW for 01410
דִּיבֹן, דִּימוֹן (di.von) — Dibon.
§ Dibon = "wasting"
a town in Moab on the east side of the Jordan which was taken over by the Israelites and rebuilt by the children of Gad
דִּיבֹן (di.von) — Dibon.
§ Dibon = "wasting"
a place in south Judah reinhabited by the men of Judah after the return from captivity
דִּיבֹן (di.von) — Dibon(-gad).
Dibon = "wasting"
a town in Moab on the east side of the Jordan which was taken over by the Israelites and rebuilt by the children of Gad
Another name of di.von (דִּיבֹן, דִּימוֹן "Dibon" H1769G)
Prep | N-proper — Preposition · noun properHR/Npl
Dibon
Pining; wasting. (1.) A city in Moab (Num. 21:30); called also Dibon-gad (33:45), because it was built by Gad and Dimon (Isa. 15:9). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)
(2.) A city of the tribe of Judah, inhabited after the Captivity (Neh. 11:25); called also Dimonah (Josh. 15:22). It is probably the modern ed-Dheib.
(wasting). A town on the east side of Jordan, in the rich pastoral country, which was taken possession of and rebuilt by the children of Gad. (Numbers 32:3,34) From this circumstance it possibly received the name of DIBON-GAD. (Numbers 33:45,46) Its first mention is in (Numbers 21:30) and from this it appears to have belonged originally to the Moabites. We find Dibon counted to Reuben in the lists of Joshua. (Joshua 13:9,17) In the time of Isaiah and Jeremiah, however, it was again in possession of Moab. (Isaiah 15:2; Jeremiah 48:18,22) comp. Jere 48:24 In modern times the name Dhiban has been discovered as attached to…
DIMON, Isa 15:9, and DI-BON-GAD, Nu 33:45,46, a town of Gad, Nu 32:34, but afterwards of Reuben, Jos 13:17. It lay in a plain just north of the Arnon, and was the first encampment of the Israelites upon crossing that river. Later we find it in the hands of the Moabites, Isa 15:2 Jer 48:22. Traces of it remain at a place now called Diban.
abundance of knowledge
גָּד (Gad) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'troop' and is associated with a prophet during David's time. Gad is first mentioned in Genesis 30:11 and is noted for his role in David's reign, including contributions to musical arrangements and involvement in census events.
גָּד 71 n.pr.m. (fortunatus?)
son of Jacob and Zilpah
a prophet in David's time
base
H1410 גָּד . son of Jacob and Zilpah
. a prophet in David's time
1410 Gad gawd
from 1464; Gad, a son of Jacob, including his tribe and its
territory; also a prophet:--Gad.
see HEBREW for 01464
גָּד (gad) — Gad.
A man of the tribe of Gad living at the time of the Patriarchs, first mentioned at Gen.30.11;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Asher (H0836);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Ziphion (H6837), Haggi (H2291), Shuni (H7764), Ezbon (H0675), Eri (H6179), Arod (H0720) and Areli (H0692)
§ Gad = "troop"
1) seventh son of Jacob by Zilpah, Leah's handmaid, and full brother of Asher.
2) the tribe descended from Gad
3) a prophet during the time of David; appears to have joined David when in the hold; reappears in connection with the punishment for taking a census; also assisted in the arrangements for the musical service of the "house of God"
גָּד (gad) — Gad.
HNpm — Noun proper masculineHNpm
Gad
Fortune; luck. (1.) Jacob’s seventh son, by Zilpah, Leah’s handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, “A troop cometh: and she called,” etc., should rather be rendered, “In fortune [R.V., ‘Fortunate’]: and she called,” etc., or “Fortune cometh,” etc.
The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5).
(a troop). Jacob’s seventh son, the first-born of Zilpah, Leah’s maid, and whole-brother to Asher. (Genesis 30;11-13; 46:16,18) (B.C. 1753-1740.) "The seer," or "the king’s seer," i.e. David’s (1 Chronicles 29:29; 2 Chronicles 29:25) was a "prophet" who appears to have joined David when in the old. (1 Samuel 22:5) (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. (2 Samuel 24:11-19; 1 Chronicles 21:9-19) He wrote a book of the Acts of David, (1 Chronicles 29:29) and also assisted in the arrangements for the…
Prosperity, fortune,
1. Son of Jacob and Zilpah, Leah’s servant, Ge 30:11. Leah called him Gad, and said, "A troop cometh." Compare Ge 49:19; but many Hebrew scholars prefer the rendering, good fortune or prosperity cometh. The tribe of Gad came out of Egypt in number forty-five thousand six hundred and fifty, Ge 46:16 Nu 1:24. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition that they should accompany their brethren, and assist in conquering the land west of Jordan, Nu 32:1-42. The…
a band; a troop