Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXΕἶπας, ἰδοὺ ἐπάταξα τὴν Ἰδουμαίαν, καὶ ἐπαίρει σε ἡ καρδία σου ἡ βαρεῖα· νῦν κάθισον ἐν οἴκῳ σου, καὶ ἱνατί συμβάλλεις ἐν κακίᾳ, καὶ πεσῇ σὺ καὶ Ἰούδας μετὰ σοῦ; (Eipas, idou epataxa taʸn Idoumaian, kai epairei se haʸ kardia sou haʸ bareia; nun kathison en oikōi sou, kai hinati sumballeis en kakia, kai pesaʸ su kai Youdas meta sou; )
BrTrThou hast said, Behold, I have smitten Idumea, and thy stout heart exalts thee: now stay at home; for why dost thou implicate thyself in mischief, that thou shouldest fall, and Juda with thee?
ULTYou have said, Behold, you have struck down Edom, and your heart has lifted you to boast. Now, sit in your house. Why excite yourself in evil and fall, you and Judah with you?”
USTWhat I mean is that you are saying to yourself that your army has defeated the army of Edom, so you have become very proud. You can be proud of your victory, but you should not fight me. If you do, you will only make trouble for yourself. I will defeat you, and Judah with you.”
BSBYou have said, ‘Look, I have defeated Edom,’ and your heart has become proud and boastful. Now stay at home. Why should you stir up trouble so that you fall—you and Judah with you?”
WEBBEYou say to yourself that you have struck Edom; and your heart lifts you up to boast. Now stay at home. Why should you meddle with trouble, that you should fall, even you and Judah with you?’ ”
NETYou defeated Edom and it has gone to your head. Gloat over your success, but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?”
LSVYou have said, Behold, I have struck Edom; and your heart has lifted you up to boast; now, abide in your house, why do you stir yourself up in evil, that you have fallen, you and Judah with you?”
FBVYou're telling yourself how great you are for defeating Edom, boasting about it. But just stay at home. Why should you stir up trouble that will bring you down, and Judah with you?”
T4TThe meaning of what I am saying is that you are saying to yourself that your army has defeated the army of Edom, so you have become very proud. But you should stay at your home. It would not be good for you to cause trouble, which would result in you and your kingdom of Judah being destroyed.”
LEBLook, you say that you have struck Edom, and your heart has lifted you up to boast. Now remain at your home. Why stir up disaster that you fall, you and Judah with you?”
BBEYou say, See, I have overcome Edom; and your heart is lifted up with pride: now keep in your country; why do you make causes of trouble, putting yourself, and Judah with you, in danger of downfall?
JPSThou sayest — lo, thou hast smitten Edom; will thy heart therefore lift thee up to glory therein? abide now at home; why shouldest thou meddle with evil, that thou shouldest fall, even thou, and Judah with thee?'
ASVThou sayest, Lo, thou hast smitten Edom; and thy heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?
DRAThou hast said: I have overthrown Edom, and therefore thy heart is lifted up with pride: stay at home, why dost thou provoke evil against thee, that both thou shouldst fall and Juda with thee.
YLTThou hast said, Lo, I have smitten Edom; and thy heart hath lifted thee up to boast; now, abide in thy house, why dost thou stir thyself up in evil, that thou hast fallen, thou, and Judah with thee?'
DrbyThou thinkest, Lo, thou hast smitten Edom; and thy heart has lifted thee up to boast: abide now at home; why shouldest thou contend with misfortune, that thou shouldest fall, thou and Judah with thee?
RVThou sayest, Lo, thou hast smitten Edom; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?
WbstrThou sayest, Lo, thou hast smitten the Edomites; and thy heart lifteth thee up to boast: abide now at home; why shouldst thou meddle to thy hurt, that thou shouldst fall, even thou, and Judah with thee?
KJB-1769Thou sayest, Lo, thou hast smitten the Edomites; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee? (Thou sayest, Lo, thou/you hast smitten the Edomites; and thine/your heart lifteth thee/you up to boast: abide now at home; why should thou/you meddle to thine hurt, that thou/you should fall, even thou/you, and Yudah with thee/you? )
KJB-1611Thou sayest, Loe, thou hast smitten the Edomites, and thine heart lifteth thee vp to boast. Abide now at home, why shouldest thou meddle to thine hurt, that thou shouldest fall, euen thou, and Iudah with thee? (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsThou sayest: Loe, thou hast smitten the Edomites, & thyne heart maketh thee proude to glorifie thy selfe: Now therefore byde at home, why doest thou prouoke vnto euyll, that thou mayest perishe, both thou and Iuda with thee? (Thou sayest: Lo, thou/you hast smitten the Edomites, and thine/your heart maketh thee/you proud to glorifie thyself/yourself: Now therefore bide/stay at home, why doest thou/you provoke unto evil, that thou/you mayest/may perishe, both thou/you and Yudah with thee/you?)
GnvaThou thinkest: lo, thou hast smitten Edom, and thine heart lifteth thee vp to bragge: abide now at home: why doest thou prouoke to thine hurt, that thou shouldest fall, and Iudah with thee? (Thou thinkest: lo, thou/you hast smitten Edom, and thine/your heart lifteth thee/you up to bragge: abide now at home: why doest thou/you provoke to thine/your hurt, that thou/you should fall, and Yudah with thee/you? )
CvdlThou thinkest: Beholde, I haue smytten the Edomites, therfore is thine hert proude to boaste. Now byde at home: why stryuest thou after mysfortune, that thou mayest fall & Iuda wt the? (Thou thinkest: Behold, I have smitten the Edomites, therefore is thine/your heart proud to boaste. Now bide/stay at home: why strivest thou/you after mysfortune, that thou/you mayest/may fall and Yudah with the?)
WyclThou seidist, Y haue smyte Edom, and therfor thin herte is reysid in to pride; sitte thou in thin hows; whi stirist thou yuel ayens thee, that thou falle, and Juda with thee? (Thou saidist, I have smite Edom, and therefore thin heart is reysid in to pride; sit thou/you in thin house; why stirist thou/you evil against thee/you, that thou/you falle, and Yudah with thee/you?)
LuthDu gedenkest: Siehe, ich habe die Edomiter geschlagen; des erhebet sich dein Herz und suchest Ruhm. Nun bleibe daheim! Warum ringest du nach Unglück, daß du fallest und Juda mit dir? (You gedenkest: See, I have the Edomiter geschlagen; the erhebet itself/yourself/themselves your heart and suchest Ruhm. Now stay daheim! Warum ringest you after Unglück, that you fallest and Yuda with dir?)
ClVgDixisti: Percussi Edom, et idcirco erigitur cor tuum in superbiam: sede in domo tua: cur malum adversum te provocas, ut cadas et tu, et Juda tecum? (Dixisti: Percussi Edom, and idcirco erigitur heart your in superbiam: sede in at_home tua: cur evil adversum you(sg) provocas, as cadas and you, and Yuda tecum? )
(Some words not found in UHB: say see/lo/see! defeated DOM ʼEdōm and,lifted_~_up,you heart,your in,boastfulness now stay, in/on/at/with,home,your to/for=what provoke in/on/at/with,trouble and,fall you(ms) and=Yihudah with,you )
This is an idiom that means he had become proud. Alternate translation: “you have become proud”
(Occurrence 0) why should you cause yourself trouble and fall, both you and Judah with you?
(Some words not found in UHB: say see/lo/see! defeated DOM ʼEdōm and,lifted_~_up,you heart,your in,boastfulness now stay, in/on/at/with,home,your to/for=what provoke in/on/at/with,trouble and,fall you(ms) and=Yihudah with,you )
Jehoash used this rhetorical question to warn Amaziah not to fight with him. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “you should not cause yourself trouble and fall, both you and Judah with you.”
(Some words not found in UHB: say see/lo/see! defeated DOM ʼEdōm and,lifted_~_up,you heart,your in,boastfulness now stay, in/on/at/with,home,your to/for=what provoke in/on/at/with,trouble and,fall you(ms) and=Yihudah with,you )
While the location of Mount Sinai is arguably the most significant unresolved debate remaining in Bible geography, it is this author’s estimation that the borders of Edom and Seir (also called “Mount Seir” and “the highlands of Seir”) have actually led to a greater amount of confusion regarding where related events took place. This confusion stems primarily from a key misunderstanding widely held about Edom and Seir: that Seir was located either solely or primarily on the eastern side of the Arabah (the low valley dividing virtually all of Israel from northern end of the Jordan River to the city of Elath on the Red Sea). But this author is convinced that, prior to the later Old Testament, all biblical references to Seir regard it as a sub-region within the greater area of Edom, and it was located on the western side of the Arabah. To be clear, the biblical accounts consistently affirm that the nation of Edom (the descendants of Esau) occupied the eastern side of the Arabah and even had their own rulers before the Israelites had kings (Genesis 36), as shown on this map. But this area is not typically what is intended when the biblical writers use the term Seir. (A nearly exhaustive list of references to Seir as a geographical term includes: Genesis 14:6; 32-33; 36; Numbers 24:18; Deuteronomy 1:2, 44; 2:1-12, 22-29; 33:2; Joshua 11:17; 12:7; 24:4; Judges 5:4; 1 Chronicles 1:38; 4:42; 2 Chronicles 20:10-23; 25:11-14; Isaiah 21:11; Ezekiel 35:2-15.) Also, it should be noted that the assumption that Seir was located east of the Arabah is at least as old as the writings of Josephus (Ant., IV, iv, 7) immediately after the New Testament, for he seems to assume this. Yet, Josephus’s overall reliability regarding the location of the events of the wilderness wanderings (and thus Seir) is called into question by his misidentification of Mount Hor with Jebel Nebi Harun (see “The Israelites’ Journeys in the Wilderness” map), so it is very possible he was also mistaken about Seir. Similarly, though it is commonly concluded that the term Seir can be found in the name ash-Sharat, it should be noted that the Arabic term for the eastern mountains of Edom was likely applied to the region several hundred years after the close of the Old Testament era and the time of Josephus, so it is possible that the term Seir had long since shifted to the eastern mountains by this time. Also, while archeological data confirms that eastern Edom was populated with a settled civilization before western Edom, this data likely would not accurately reflect habitation by semi-nomadic peoples such as Esau and his earlier descendants, whose settlements would have been largely temporary and unlikely to be recovered. In terms of biblical evidence, however, several verses support and even seem to require that Seir be located on the western side of the Arabah (Deuteronomy 2:1; Joshua 12:7; 1 Chronicles 4:42-43; see also Joshua 15:1) and also that Seir was only a sub-region within the larger Edomite nation (Ezekiel 35:15). And while some verses seem ambiguous regarding the location of Seir, none of them offer compelling testimony that it should be located east of the Arabah. A few passages (for example, 2 Chronicles 25; Ezekiel 35 [though see v. 15]) seem at times to use the term Seir to refer to all of Edom, but they never use it to refer only to eastern Edom. Instead, they appear to use the term in a similar way that the biblical writers sometimes symbolically use the term Ephraim to refer to all the northern Israelite tribes (Isaiah 7-11; Jeremiah 31; Hosea 5-14; Zechariah 9-10), though it was widely understood that Ephraim only occupied a specific portion of tribal territory within the land of Israel. If the borders of Seir, however, are relocated west of the Arabah, as shown here at the time of Joshua’s allotment of Canaan, several related stories in the Bible make better sense. For example, the journeys of Jacob and Esau as they meet each other and part once again make the best sense if Esau was arriving from a location on the west side of the Jordan River (Genesis 32-33; also see “Jacob Returns to Canaan” and “Jacob Travels to Southern Canaan” maps). Likewise it is easiest to envision the Israelites skirting the land of Seir after turning back from Kadesh (Deuteronomy 2:1; see “The Israelites’ Journeys in the Wilderness” map) if Seir was located west of the Arabah. Joshua’s description of Judah’s southern border also makes the most sense if Seir (and thus Edom) was located west of the Arabah (Joshua 15:1). In the time of Hezekiah, a western location for Seir makes it easiest to envision a company of 500 Simeonites exterminating a remnant of Amalekites there and settling in their place (1 Chronicles 4:42-43; see “Hezekiah Strengthens Judah” map). Finally, the prophet Ezekiel cursed the Edomites for encroaching far north of Judah’s southern border after the Babylonians ravaged the land (Ezekiel 35), and this is easiest to envision if the Edomites already occupied land immediately south of Judah. And by way of extrapolation, if it is to be assumed that the Horites, who formerly inhabited Seir (Deuteronomy 2:12), took their name from Mount Hor or that Mount Hor was named after them, then it is likely that this peak where Aaron died was located somewhere within the region of Seir as it is shown here (see “The Israelites’ Journeys in the Wilderness” map).
