Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled: or by day and by night, when the cloud was taken up, they traveled.
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Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled: or by day and by night, when the cloud was taken up, they traveled.
And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed.
And it is that the cloud is from evening until morning, and the cloud is taken up in the morning, then they set out; or during the day and at night, and the cloud is taken up, then they set out.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled: or by day and by night, when the cloud was taken up, they traveled.
Sometimes the cloud remained only from evening until morning, and when it lifted in the morning, they would set out. Whether it was by day or by night, when the cloud was taken up, they would set out.
Sometimes the cloud remained only from evening until morning, and when it lifted in the morning, they would set out. Whether it was by day or by night, when the cloud was taken up, they would set out.
And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed.
And sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they journeyed: or `if it continued' by day and by night, when the cloud was taken up, they journeyed.
And sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they journeyed: or if it continued by day and by night, when the cloud was taken up, they journeyed.
And though the cloud abode vpon the Tabernacle from euen vnto the morning, yet if the cloude was taken vp in the morning, then they iourneyed: whether by daye or by night the cloude was taken vp, then they iourneyed.
If the cloud tarried from evening until morning, and immediately at break of day left the tabernacle, they marched forward: and if it departed after a day and a night, they took down their tents.
And so when the cloud is from evening till morning, when the cloud hath gone up in the morning, then they have journeyed; whether by day or by night, when the cloud hath gone up, then they have journeyed.
And so when the cloud is from evening until morning, when the cloud has gone up in the morning, then they have journeyed; whether by day or by night, when the cloud has gone up, then they have journeyed.
Sometimes the cloud was present in camp from evening until morning. When the cloud lifted in the morning, they journeyed. If it continued for a day and for a night, only when the cloud lifted would they journey on.
And it is that the cloud is from evening until morning, and the cloud is taken up in the morning, then they set out; or during the day and at night, and the cloud is taken up, then they set out.
And if it were so that the cloud was there from the evening until the morning, and that the cloud was taken up in the morning, then they journeyed; or a day and a night, and the cloud was taken up, they journeyed;
Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled; or by day and by night, when the cloud was taken up, they traveled.
And so it was, when the cloud abode from evening to the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed.
Sometimes the cloud only stayed overnight, so when it rose in the morning they would move on. Whenever the cloud rose, day or night, they would leave.
And sometimes the cloud was there only from evening to morning; and when the cloud was taken up in the morning they went on their journey again: or if it was resting there by day and by night, whenever the cloud was taken up they went forward.
And sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they journeyed; or if it continued by day and by night, when the cloud was taken up, they journeyed.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Shared distinctive vocabulary
יוֹמָ֣ם daytime H3119 occurs in 50 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
Words recur within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In English translation the verse runs 34 words from the Hebrew and 20 from the Septuagint (LXX English) — the Septuagint runs noticeably shorter here. See the side-by-side →
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 17 Hebrew tokens and 21 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Numbers 9:21 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
Here the Septuagint runs noticeably shorter than the Hebrew — LXX2012 (modern English Septuagint) 20 words vs World English Bible 34. A rough length comparison of the two English translations, not a word-level alignment — read both below.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
וְיֵ֞שׁ אֲשֶׁר יִהְיֶ֤ה הֶֽעָנָן֙ מֵעֶ֣רֶב עַד בֹּ֔קֶר וְנַעֲלָ֧ה הֶֽעָנָ֛ן בַּבֹּ֖קֶר וְנָסָ֑עוּ א֚וֹ יוֹמָ֣ם וָלַ֔יְלָה וְנַעֲלָ֥ה הֶעָנָ֖ן וְנָסָֽעוּ
Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled: or by day and by night, when the cloud was taken up, they traveled.
World English Bible · Public Domain
καί εἰμί ὅταν γίγνομαι ὁ νεφέλη ἀπό ἑσπέρα ἕως πρωΐ καί ἀναβαίνω ὁ νεφέλη ὁ πρωΐ καί ἀποαἴρω ἡμέρα ἤ νύξ
When the cloud continues a full month overshadowing the tabernacle, the children of Israel shall encamp, and shall not depart.
LXX2012 (modern English Septuagint) · Public Domain
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
וְאִית דִי הֲוָה עֲנָנָא מֵרַמְשָׁא וְעַד צַפְרָא וּמִסְתַּלֵק עֲנָנָא בְּצַפְרָא וְנָטְלִין אוֹ יֵמָם וְלֵילֵי וּמִסְתַּלֵק עֲנָנָא וְנָטְלִין
(no public-domain English translation for this verse)
Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
וְאִית זְמַן דְהַוֵי עֲנַן יְקָרָא מִן רַמְשָׁא וְעַד צַפְרָא וּמִסְתַּלֵק עֲנַן יְקָרָא בְּצַפְרָא וְנַטְלִין אוֹ יֵימָם וְלֵילֵי וּמִסְתַּלֵק עֲנָנָא וְנַטְלִין
Or, if the Cloud of Glory (rested only) from evening until morning, and was uplifted in the morning, then went they onward; whether by day or by night, when the Cloud was lifted up they went forward;
Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Numbers, in the Pentateuch, opens this verse with 17 words (12 distinct Hebrew lemmas). Its most distinctive word is yôwmâm (“daytime”). The Greek Septuagint runs shorter here. A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Numbers 9:21 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Joseph Benson's Commentary
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Adam Clarke's Commentary
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Ellicott's Commentary for English Readers
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John Wesley's Explanatory Notes
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.