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parallelVerse INT GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Deu Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34
Deu 10 V1 V2 V3 V4 V5 V6 V7 V8 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22
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.
Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)
OET-LV On/upon/above/on_account_of//he/it_went_in yes/correct/thus/so not it_belongs for_Lēvīh a_portion and_inheritance with brothers_his YHWH he inheritance_his just_as he_spoke YHWH god_your to_him/it.
UHB עַל־כֵּ֞ן לֹֽא־הָיָ֧ה לְלֵוִ֛י חֵ֥לֶק וְנַחֲלָ֖ה עִם־אֶחָ֑יו יְהוָה֙ ה֣וּא נַחֲלָת֔וֹ כַּאֲשֶׁ֥ר דִּבֶּ֛ר יְהוָ֥ה אֱלֹהֶ֖יךָ לֽוֹ׃ ‡
(ˊal-kēn loʼ-hāyāh ləlēviy ḩēleq vənaḩₐlāh ˊim-ʼeḩāyv yhwh hūʼ naḩₐlātō kaʼₐsher diber yhwh ʼₑloheykā lō.)
Key: khaki:verbs, red:negative, blue:Elohim, green:YHWH.
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).
BrLXX Διὰ τοῦτο οὐκ ἔστιν τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν· Κύριος αὐτὸς κλῆρος αὐτοῦ, καθότι εἶπεν αὐτῷ.
(Dia touto ouk estin tois Leuitais meris kai klaʸros en tois adelfois autōn; Kurios autos klaʸros autou, kathoti eipen autōi. )
BrTr Therefore the Levites have no part nor inheritance among their brethren; the Lord himself is their inheritance, as he said to them.
ULT Therefore, Levi has no portion nor inheritance with his brothers. Yahweh is his inheritance, as Yahweh your God spoke to him.)
UST That is the reason that the tribe of Levi did not receive any land like the other tribes did. What they received was the honor of being Yahweh’s priests. This is according to what he said they should do.)
BSB That is why Levi has no portion or inheritance among his brothers; the LORD is his inheritance, as the LORD your God promised him.
OEB No OEB DEU book available
WEBBE Therefore Levi has no portion nor inheritance with his brothers; the LORD is his inheritance, according as the LORD your God spoke to him.)
WMBB (Same as above)
NET Therefore Levi has no allotment or inheritance among his brothers; the Lord is his inheritance just as the Lord your God told him.
LSV therefore there has not been a portion and inheritance for Levi with his brothers; YHWH Himself [is] his inheritance, as your God YHWH has spoken to him.
FBV That's why the tribe of Levi has no land allowance or share among the other tribes. The Lord provides what they need, just as the Lord your God promised.
T4T That is the reason that the tribe of Levi did not receive any land like the other tribes did. What they received was the work/privilege of being Yahweh’s priests, which is what he said that they should do.)
LEB Therefore there was not[fn] for Levi an allotment or an inheritance along with his brothers; rather Yahweh is his inheritance just as Yahweh your God promised[fn] to him.
BBE For this reason Levi has no part or heritage for himself among his brothers: the Lord is his heritage, as the Lord your God said to him.)
Moff No Moff DEU book available
JPS Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him. —
ASV Wherefore Levi hath no portion nor inheritance with his brethren; Jehovah is his inheritance, according as Jehovah thy God spake unto him.)
DRA Wherefore Levi hath no part nor possession with his brethren: because the Lord himself is his possession, as the Lord thy God promised him.
YLT therefore there hath not been to Levi a portion and inheritance with his brethren; Jehovah Himself [is] his inheritance, as Jehovah thy God hath spoken to him.
Drby Therefore Levi has no portion nor inheritance with his brethren; Jehovah is his inheritance, according as Jehovah thy [fn]God told him.
10.9 Elohim
RV Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spake unto him.)
Wbstr Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.
KJB-1769 Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.
(Wherefore Levi hath/has no part nor inheritance with his brethren/brothers; the LORD is his inheritance, according as the LORD thy/your God promised him. )
KJB-1611 [fn]Wherefore Leui hath no part nor inheritance with his brethren: the LORD is his inheritance, according as the LORD thy God promised him.
(Wherefore Leui hath/has no part nor inheritance with his brethren/brothers: the LORD is his inheritance, according as the LORD thy/your God promised him.)
10:9 Num. 18. 20.
Bshps Wherefore the Leuites haue no part nor inheritaunce with their brethren: but the Lorde is their inheritaunce, as the Lorde thy God hath promised them.
(Wherefore the Levites have no part nor inheritance with their brethren/brothers: but the Lord is their inheritance, as the Lord thy/your God hath/has promised them.)
Gnva Wherefore Leui hath no part nor inheritance with his brethren: for the Lord is his inheritance, as the Lord thy God hath promised him.
(Wherefore Leui hath/has no part nor inheritance with his brethren/brothers: for the Lord is his inheritance, as the Lord thy/your God hath/has promised him. )
Cvdl Therfore shal the Leuites haue no porcion ner enheritaunce with their brethren: for the LORDE is their enheritaunce, as the LORDE thy God hath promysed them.
(Therefore shall the Levites have no portion nor inheritance with their brethren/brothers: for the LORD is their inheritance, as the LORD thy/your God hath/has promised them.)
Wycl For which thing Leuy hadde not part, nether possession with hise brithren, for the Lord hym silf is his possessioun, as thi Lord God bihiyte to hym.
(For which thing Leuy had not part, neither possession with his brithren, for the Lord himself is his possession, as thy/your Lord God bihiyte to him.)
Luth Darum sollen die Leviten, kein Teil noch Erbe haben mit ihren Brüdern; denn der HErr ist ihr Erbe, wie der HErr, dein GOtt, ihnen geredet hat.
(Therefore should the Leviten, kein Teil still heritage have with your brothersn; because the/of_the LORD is you/their/her Erbe, like the/of_the LORD, your God, to_them talked has.)
ClVg Quam ob rem non habuit Levi partem, neque possessionem cum fratribus suis: quia ipse Dominus possessio ejus est, sicut promisit ei Dominus Deus tuus.
(Quam ob rem not/no habuit Levi partem, nor possession when/with fratribus to_his_own: because exactly_that/himself Master possessio his it_is, like promisit to_him Master God tuus. )
Note 1 topic: figures-of-speech / explicit
לֹֽא־הָיָ֧ה לְלֵוִ֛י חֵ֥לֶק וְנַחֲלָ֖ה
not it_became for,Levi portion and,inheritance
The implication is that the Levites will not receive any portion or inheritance of land. See Numbers 18:20 for more information. You could include this information if it would be helpful for your readers. Alternate translation: “Levi will not own any land”
Note 2 topic: figures-of-speech / synecdoche
לֹֽא־הָיָ֧ה לְלֵוִ֛י
not it_became for,Levi
Here, Levi refers to the descendants of Levi. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the descendants of Levi have no”
Note 3 topic: figures-of-speech / metaphor
אֶחָ֑יו
brothers,his
Here brothers refers to the people of the other Israelite tribes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the other Israelites”
Note 4 topic: figures-of-speech / metaphor
יְהוָה֙ ה֣וּא נַחֲלָת֔וֹ
YHWH he/it inheritance,his
Yahweh speaks of the special priesthood that Aaron and his descendants have as if Yahweh were something that they inherit. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “As his gift to them, Yahweh will allow them to serve him, and he will provide for them through that service”
Note 5 topic: writing-pronouns
יְהוָה֙ ה֣וּא
YHWH he/it
For emphasis, the author is stating the pronoun himself, whose meaning is already implied in the sentence. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun himself. Alternate translation: “Yahweh indeed”
Note 6 topic: figures-of-speech / youcrowd
אֱלֹהֶ֖יךָ
God,your
Even though the author is referring to all of the Israelites, the pronoun your is singular here. If the singular form of this pronoun would not be natural in your language, you could use the plural form in your translation.
Note 7 topic: figures-of-speech / metaphor
דִּבֶּ֛ר
he/it_had_said
Here spoke means “promised.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “promised”
Note 8 topic: figures-of-speech / synecdoche
לֽוֹ
to=him/it
Here, the pronoun him refers to Levi and his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to the tribe of Levi”
Numbers 13-14; 20-21; 33; Deuteronomy 1-2; 10:6-9
After the Israelites received the law on Mount Sinai, which may have been located at Khashm et-Tarif (see also “The Route of the Exodus”), they traveled to Kadesh-barnea, a distance that took eleven days “by the way of Mount Seir” (Deuteronomy 1:2). The phrase “by the way of Mount Seir” suggests that more than one route existed between Mount Sinai and Kadesh, as shown here, but the road the Israelites took probably ran alongside the mountainous region of Seir. This route would have offered greater access to water from wells, natural springs, and seasonal streams flowing from the hills of Seir–a critical necessity for a large group traveling through this very arid region. Nearly every location identified on this map was essentially a small community centered around one of these life-enabling sources of water. After reaching Kadesh in the wilderness of Zin, the Israelites prepared to enter Canaan by sending spies to scout out the land. But when ten of the twelve spies brought back news about the strength of the Canaanites, the people became afraid to enter the land, so the Lord punished them by condemning them to travel in the wilderness for forty years until that generation died off. Some Israelites repented and tried to enter the land, but they were beaten back to Hormah by the Amalekites and Canaanites. So for forty years the Israelites traveled from place to place, probably in the general area of Kadesh-barnea, though very few locations mentioned are able to be established with much certainty. As the forty years of traveling drew to a close, the Israelites prepared again to travel to Canaan by requesting permission from the king of Edom to pass through his land. When the king refused, the Israelites “turned away” from the Edomites and set out from Kadesh to travel to Mount Hor. The Jewish historian Josephus located Mount Hor at Jebel Nebi Harun, a very tall mountain in eastern Edom, but this has been rejected by many scholars in favor of other sites such as Jebel Madeira to the northeast of Kadesh. This author is convinced, however, that any candidate for Mount Hor must be sought to the south of Kadesh-barnea. Numbers 33:30 and Deuteronomy 10:6 mention that, during their wilderness travels, the Israelites camped at Moseroth/Moserah, which was apparently located at Mount Hor, since both Moseroth/Moserah and Mount Hor are cited as the place where Aaron died (Numbers 21:29-29; 33:37-39; Deuteronomy 10:6-9). It is difficult to envision the Israelites traveling back to the edge of Canaan after suffering defeat there the last time they attempted to enter the land. These same passages also note that after their stay at Moseroth/Moserah the Israelites traveled to Hor-haggidgad/Gudgodah (probably located along the Wadi Khadakhid) and then to Jotbathah, with no mention of passing through Kadesh, which they would have had to do if Mount Hor was north of Kadesh (since they were avoiding the land of Edom). Also, in Deuteronomy 2:1 Moses says that after the Israelites left Kadesh, “we journeyed back into the wilderness, in the direction of the Red Sea, as the Lord had told me and skirted Mount Seir for many days,” and Aaron’s death on Mount Hor fits best during this time. Similarly, Numbers 21:4 says “from Mount Hor they set out by the way to the Red Sea, to go around the land of Edom,” but there would have been no way to the Red Sea around the land of Edom if Mount Hor were located northeast of Kadesh. One element of the wilderness narratives that appears to favor a northeast location for Mount Hor, however, is the story of the king of Arad, which the book of Numbers (chapters 21 and 33) places immediately after the death of Aaron on Mount Hor. At first glance, the narrative seems to imply that the king attacked the Israelites at Mount Hor, which fits better with a northern location. Yet, it is also possible that the story is simply noting that it was after the Israelites’ arrival at Mount Hor that the king of Arad first learned of the Israelites’ renewed intentions to enter Canaan, perhaps as a result of their request to pass through Edom. But it may have been later that the king of Arad actually engaged them in battle, perhaps as they were passing north of Zalmonah and appeared to be ready to enter Canaan by way of Arad (see Numbers 33:41-42 and the map “The Journey to Abel-shittim”). For these reasons, this author believes that Har Karkom is the best candidate for the location of Mount Hor. The site is appropriately located at the edge of Seir and along the way to the Red Sea. This site’s role as an ancient cultic center is also well established. Perhaps Aaron’s priestly duties and authority in Israel had grown out of a similar role he had previously held at Mount Hor (see also Numbers 12:1-2; Deuteronomy 33:2; Judges 5:4-5), where he was eventually buried.