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OETOET-RVOET-LVULTUSTBSBBLBAICNTOEBWEBWMBNETLSVFBVTCNTT4TLEBBBEMOFJPSASVDRAYLTDBYRVWBSKJBBBGNVCBTNTWYCSR-GNTUHBRelated Parallel InterlinearDictionarySearch

parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SA1KI2KI1CH2CHEZRANEHESTJOBPSAPROECCSNGISAJERLAMEZEDANHOSJOELAMOSOBAYNAMICNAHHABZEPHAGZECMALYHNMARKMATLUKEACTsROM1COR2CORGALEPHPHPCOL1TH2TH1TIM2TIMTITPHMHEBYAC1PET2PET1YHN2YHN3YHNYUDREV

Deu IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21C22C23C24C25C26C27C28C29C30C31C32C33C34

Deu 1 V3V5V7V9V11V13V15V17V19V21V23V25V27V29V31V33V35V37V39V41V43V45

Parallel DEU 1:1

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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.

BI Deu 1:1 ©

OET (OET-RV)No OET-RV DEU 1:1 verse available

OET-LVThese the_words which he_spoke Mosheh to all Yisrāʼēl/(Israel) in/on/at/with_east the_Yarddēn in/on/at/with_wilderness in/on/at/with_arabah opposite_to Suph between Paran and_between Tophel and_Lāⱱān and_Hazeroth and wwww.

UHBאֵ֣לֶּה הַ⁠דְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כָּל־יִשְׂרָאֵ֔ל בְּ⁠עֵ֖בֶר הַ⁠יַּרְדֵּ֑ן בַּ⁠מִּדְבָּ֡ר בָּֽ⁠עֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּ⁠בֵֽין־תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב׃ 
   (ʼēlleh ha⁠ddəⱱāriym ʼₐsher diber mosheh ʼel-ⱪāl-yisrāʼēl bə⁠ˊēⱱer ha⁠yyarddēn ba⁠mmidbār bā⁠ˊₐrāⱱāh mōl şūf bēyn-pāʼrān ū⁠ⱱēyn-ttofel və⁠lāⱱān va⁠ḩₐʦērot və⁠diy zāhāⱱ.)

Key: yellow: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).

ULT These are the words that Moses spoke to all Israel across the Jordan in the wilderness, in the Arabah opposite Suph, between Paran and between Tophel and Laban and Hazeroth and Di Zahab.

UST In this book are speeches that Moses said to all the Israelites. He spoke to them after they had set up their tents east of the Jordan River. They were in the desert plain along the Jordan near a place named Suph. Suph is between Paran on one side of the Jordan River and the towns of Tophel, Laban, Hazeroth, and Dizahab on the other side of the river.


BSB § These are the words that Moses spoke to all Israel in the wilderness east of the Jordan—in the Arabah opposite Suph—between Paran and Tophel, Laban, Hazeroth, and Dizahab.

OEBNo OEB DEU book available

WEB These are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah opposite Suf, between Paran, Tophel, Laban, Hazeroth, and Dizahab.

NET This is what Moses said to the assembly of Israel in the Transjordanian wastelands, the arid country opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Di Zahab

LSV These [are] the words which Moses has spoken to all Israel beyond the Jordan in the wilderness, in the plain opposite Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Di-Zahab.

FBV This is the record of what Moses told all the Israelites during their time in the desert to the east of the Jordan. They were in the Arabah[fn] near Suph, between Paran on the one side and Tophel, Laban, Hazeroth, and Di-zahab on the other.


1:1 “The Arabah”: another name for the Jordan Valley.

T4T In this book is written what Moses/I said to the Israeli people. He/I told them these things when they/we were in the desert, on the east side of the Jordan River. They/We had set up our tents near a place named Suph, between Paran town on the one side of the river and Tophel, Laban, Hazeroth, and Dizahab towns on the other side of the river.

LEB These are the words that Moses spoke to all of Israel on the other side of[fn] the Jordan in the desert,[fn] in the desert plateau[fn] opposite Suph, between Paran and between Tophel and Laban and Hazeroth and Dizahab.


?:? Literally “in the beyond of”

?:? Or “the wilderness”

?:? Or “desert plain”; others render this as a named location, “Arabah”

BBE These are the words which Moses said to all Israel on the far side of Jordan, in the waste land in the Arabah opposite Suph, between Paran on the one side, and Tophel, Laban, Hazeroth, and Dizahab on the other.

MOFNo MOF DEU book available

JPS THESE ARE the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab.

ASV These are the words which Moses spake unto all Israel beyond the Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Di-zahab.

DRA These are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, between Pharan and Thophel and Laban and Haseroth, where there is very much gold:

YLT These [are] the words which Moses hath spoken unto all Israel, beyond the Jordan, in the wilderness, in the plain over-against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-Zahab;

DBY These are the words which Moses spoke to all Israel on this side the Jordan, in the wilderness, in the plain, opposite to Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab.

RV These be the words which Moses spake unto all Israel beyond Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Di-zahab.

WBS These are the words which Moses spoke to all Israel on the east side of Jordan in the wilderness, in the plain over against Suf, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

KJB These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.[fn]
  (These be the words which Moses spake unto all Israel on this side Yordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.)


1.1 the Red…: or, Zuph

BB These be the wordes whiche Moyses spake vnto all Israel on the other side Iordan in the wyldernesse, in ye playne ouer agaynst the red sea, betweene Pharan & Thophel, Laban, Hazeroth, and Disahab.
  (These be the words which Moses spake unto all Israel on the other side Yordan in the wilderness, in ye/you_all plain over against the red sea, between Pharan and Thophel, Laban, Hazeroth, and Disahab.)

GNV These bee the wordes which Moses spake vnto all Israel, on this side Iorden in the wildernesse, in the plaine, ouer against the red Sea, betweene Paran and Tophel, and Laban, and Hazeroth, and Di-zahab.
  (These be the words which Moses spake unto all Israel, on this side Yordan in the wilderness, in the plaine, over against the red Sea, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab. )

CB These are the wordes that Moses spake vnto all Israel on the other syde Iordane in the wildernesse, in the playne felde towarde the reed see, betwene Paran, Thophel, Laban, Hazeroth, and Disahab,
  (These are the words that Moses spake unto all Israel on the other side Yordan in the wilderness, in the plain field towarde the red see, between Paran, Thophel, Laban, Hazeroth, and Disahab,)

WYC These ben the wordis whiche Moyses spak to al Israel ouer Jordan, in the wildirnesse of the feeld, ayens the reed see, bitwix Pharan and Tophel and Laban and Asseroth, where is ful myche gold,
  (These been the words which Moses spoke to all Israel over Yordan, in the wilderness of the field, against the red see, bitwix Pharan and Tophel and Laban and Asseroth, where is full much gold,)

LUT Das sind die Worte, die Mose redete zum ganzen Israel jenseit des Jordans in der Wüste, auf dem Gefilde gegen dem Schilfmeer, zwischen Paran und Thophel, Laban, Hazeroth und Disahab,
  (The are the Worte, the Mose talked for_the ganzen Israel jenseit the Yordans in the Wüste, on to_him Gefilde gegen to_him Schilfmeer, zwischen Paran and Thophel, Laban, Hazeroth and Disahab,)

CLV Hæc sunt verba quæ locutus est Moyses ad omnem Israël trans Jordanem in solitudine campestri, contra mare Rubrum, inter Pharan et Tophel et Laban et Haseroth, ubi auri est plurimum:[fn]
  (Hæc are verba which spoke it_is Moyses to omnem Israël trans Yordanem in solitudine campestri, contra the_sea Rubrum, between Pharan and Tophel and Laban and Haseroth, ubi auri it_is plurimum:)


1.1 Præfatio Hebraice ELLEH HADDEBARIM id est, HÆC SUNT VERBAFasciculus myrrhæ delectus mihi. Myrrha, arbor aromatica, quinque cubitis tantum in altum excrescit, cujus cortex et radix et folia et omnia amara sunt. Myrrha amara est et cadaveribus apponitur, ut arceat putredinem vermium. Hæc est lex vetus in quinque libris comprehensa; amara, id est, nemini parcens, unde et Marath designata est; apposita cadaveribus, id est inventa pro peccatoribus, ut corruptionem criminum ab eis arceret. Hujus fasciculus est Deuteronomius, id est ramusculorum plurium in unum collectio. Terminata enim lege in quatuor voluminibus, iste quintus additus est, diffuse dicta in unum breviter colligens, quædam etiam prætermissa supplens. Additus autem est illis ut numero legali satisfaceret. Quinarius enim numerus est legis, quaternarius Evangelii. Unde et refectio quinque millium hominum in Evangelio ad patres Veteris Testamenti spectat: refectio quatuor millium ad patres novi; illis enim promissa sunt et data terrena, quæ quinque sensibus subsunt: illis quadrata, id est, soliditas terræ viventium. Deservit etiam liber iste Evangelio in nomine, in explanationis serie, in sui dignitate. Dicitur enim Hebraice Elleh Haddebarim, id est, hæc verba, Græce, quod est Latine secunda lex: Non ut quidam dixerunt, altera post prædictam, unde in prædictis dicebatur: Locutus est Dominus; hic autem, Locutus est Moyses; sed secunda, id est secundo iterata, hoc nomine Evangelium præfigurans, quod successit legi, cui nullum succedet. Cum etiam multa breviter colligit et supplet quædam, formam Evangelii præfigurat: hoc est enim abbreviatum verbum quod fecit Dominus super terram, et supplet imperfecta legis; unde: Non veni solvere legem, sed adimplere Matth. 5.. Cum autem dicitur hoc opus adeo dignum, quod manibus regis gestari jubeatur, dignitatem Evangelii aperit, quod ordinatum est in manu Mediatoris. Cum ergo sic serviat Evangelio, merito est fasciculus dilectus Christo, non tantum pro se, quantum quia ostendit rotam in medio rotæ. Intentio est recapitulare prædicta triplici fine, ut arctius memoriæ commendetur, ut utilitas prædictorum inculcetur. Quod enim utile est, sæpe dicere, nec pigrum esse debet, ut ait Apostolus Phil. 3., nec molestum audire, et ut duritia Judæorum condemnetur, qui toties dicta non intellexerunt. Modus agendi: Præmittit quasi prologum, quo ostendit quis scripserit, et quid, etc. Post memorat grave delictum pro quo perierunt in deserto, ut hoc timore excitet ad audiendum. Post separat civitates refugii. Post recapitulat dicta et facta bona et mala supplet. Post jubet hunc librum poni in arca, et septimo anno legi omni Isræli in scenophegia. Post subdit canticum: Audite, etc., in memoriam murmuris eorum et pœnæ, obedientiæ et præmii. Et post benedictiones tribuum. Ultimo de morte Moysi. Hæc sunt verba, etc. Præmittit legislator titulum quasi prologum, in quo ostendit nomen auctoris, et quid fecerit, et ubi, et quando. Sicut paulo post in glossa distinguetur, et terminatur ut quibusdam videtur, ibi: Quadragesimo, etc., vel inferius, ibi: Deus noster, etc. Sed ad eorum evidentiam quæ in prologo, et eorum quæ sequuntur, tangenda est aliquantulum veritas historiæ. Ab exitu filiorum Isræl de Ægypto usque quo pervenerunt ad campestria Moab supra Jordanem: fluxerunt quadraginta duo anni, in quibus diversis temporibus quadraginta duas mansiones fecerunt. Quando nubes levabatur, castra movebantur, et cum stabat, figebantur et manebant in eodem loco quousque iterum levabatur nubes. Prima mansio fuit in Ramesse, ultima in campestribus Moab. A Ramesse usque ad montem Sina, spatio quadraginta septem dierum duodecim mansiones fecerunt et hoc primo anno, et ibi fere totum annum steterunt. Ibi lex data est, ibi Genesis scriptus, Exodus, Numeri scripti sunt, et magna pars hujus. Inde pedem moventes anno secundo pervenerunt in Cadesbarne et in spatio illo fecerunt viginti mansiones; de Cadesbarne miserunt exploratores, qui revertentes nuntiaverunt terram bonam, sed robustos et gigantes homines invenerunt, et territi volentes redire in terram Ægypti, unde iratus Dominus. Abierunt retro et lustraverunt montem Seir per triginta octo annos, ibi mortui et prostrati sunt murmurantes. In quadragesimo anno pervenerunt ad Cadesbarne, unde retro abierunt per desertum, et in illo spatio novem mansiones iterum fecerunt. Undecim vero dies Moyses antequam veniret ad Cadesbarne, legem solo verbo recapitulavit, et de Cadesbarne usque ad campestria Moab, et illo spatio undecim dierum scripto voluit commendare. Ecce de primo anno duodecim, de secundo una et viginti, de reliquis novem, et ita quadraginta duæ mansiones. Hæc fuit causa hujus libri, ut scilicet quæ facta fuerant, breviter collecta, arctius tenerentur in memoria, facile enim retinentur quæ breviter dicuntur. RAB. in Deut. Hæc sunt verba, etc. Principium Deuteronomii titulus esse videtur totius operis, quia personam indicat auctoris, et quid fecerit, et locum, et tempus. Nomen quoque libri gratiam demonstrat Novi Testamenti. Deuteronomium namque secunda lex interpretatur, et Evangelium significat, quod Veteris Testamenti sacramenta spiritualiter explanat. Sicut liber Deuteronomii repetitio est quatuor librorum legis: illi enim proprias continent in se causas, iste replicat universa, habet et ipse propria sacramenta. ID. Hæc sunt verba. Hoc de se tanquam de alio, etc., usque ad ut nemo possit dubitare Moysen ista scripsisse. Locutus est. Moyses lex vetus est, quæ trans Jordanem, id est ante baptismum, Isræliticum docuit populum. In Jordane enim significatur baptismus in quo baptizatus est Christus: in solitudine campestri, id est in sterilitate carnalis populi, qui fructum virtutum non attulit. In solitudine, sterilitate plebis, cui dicitur: Relinquetur vobis domus vestra deserta Matth. XXXI; Luc. 13.. Contra mare. Quia generatio prava et perversa ablutionem peccatorum in sanguine Christi credere noluit. Inter Pharan. Pharan auctus; Thophel, insulsitas; Laban, dealbatio; Haseroth, atria. Auctus est enim populus numero hominum, doctrina legis et prophetarum; sed insulsus fuit, quia sal sapientiæ non habuit, dealbatus vero legis cæremoniis variisque munditiis, quas ex littera legis se habere credidit. Qui bene per atria significatur, tanquam per divinas Scripturas ad introitum fidei paratus, unde multi in adventu Christi facilius susceperunt, quem ante prædictum agnoverunt, unde Philippus: Quem scripsit Moyses in lege, et prophetæ invenimus Jesum filium Joseph a Nazareth Joan. 1.. Quatuor hi montes, quatuor Evangelia significant, quibus Ecclesia circumdatur.


1.1 Præfatio Hebraice ELLEH HADDEBARIM id it_is, HÆC SUNT VERBAFasciculus myrrhæ delectus mihi. Myrrha, arbor aromatica, quinque cubitis only in altum excrescit, cuyus cortex and root and folia and omnia amara are. Myrrha amara it_is and cadaveribus apponitur, as arceat putredinem vermium. Hæc it_is lex vetus in quinque libris comprehensa; amara, id it_is, nemini parcens, whence and Marath designata est; apposita cadaveribus, id it_is inventa pro peccatoribus, as corruptionem criminum away eis arceret. Huyus fasciculus it_is Deuteronomius, id it_is ramusculorum plurium in unum collectio. Terminata because lege in four voluminibus, iste quintus additus it_is, diffuse dicta in unum breviter colligens, quædam also prætermissa supplens. Additus however it_is illis as numero legali satisfaceret. Quinarius because numerus it_is legis, quaternarius Evangelii. Unde and refectio quinque millium hominum in Evangelio to patres Veteris Testamenti spectat: refectio four millium to patres novi; illis because promissa are and data terrena, which quinque sensibus subsunt: illis quadrata, id it_is, soliditas terræ viventium. Deservit also liber iste Evangelio in nomine, in explanationis serie, in sui dignitate. Dicitur because Hebraice Elleh Haddebarim, id it_is, this verba, Græce, that it_is Latine secunda lex: Non as quidam dixerunt, altera after prædictam, whence in prædictis dicebatur: Locutus it_is Master; this autem, Locutus it_is Moyses; but secunda, id it_is secundo iterata, hoc nomine Evangelium præfigurans, that successit legi, cui nullum succedet. Since also multa breviter colligit and supplet quædam, formam Evangelii præfigurat: hoc it_is because abbreviatum verbum that fecit Master super the_earth/land, and supplet imperfecta legis; unde: Non veni solvere legem, but adimplere Matth. 5.. Since however it_is_said hoc opus adeo dignum, that manibus king gestari yubeatur, dignitatem Evangelii aperit, that ordinatum it_is in by_hand Mediatoris. Since ergo so serviat Evangelio, merito it_is fasciculus dilectus Christo, not/no only pro se, quantum because ostendit rotam in medio rotæ. Intentio it_is recapitulare prædicta triplici fine, as arctius memoriæ commendetur, as utilitas prædictorum inculcetur. That because utile it_is, sæpe dicere, but_not pigrum esse debet, as he_said Apostolus Phil. 3., but_not molestum audire, and as duritia Yudæorum condemnetur, who toties dicta not/no intellexerunt. Modus agendi: Præmittit as_if prologum, quo ostendit who/any scripserit, and quid, etc. Post memorat grave delictum pro quo they_perished in deserto, as hoc timore excitet to audiendum. Post separat civitates refugii. Post recapitulat dicta and facts good and mala supplet. Post yubet this_one librum poni in arca, and septimo anno legi all Isræli in scenophegia. Post subdit canticum: Audite, etc., in memoriam murmuris eorum and pœnæ, obedientiæ and præmii. And after benedictiones tribuum. Ultimo about morte Moysi. Hæc are verba, etc. Præmittit legislator titulum as_if prologum, in quo ostendit nomen auctoris, and quid fecerit, and ubi, and quando. Sicut paulo after in glossa distinguetur, and terminatur as quibusdam videtur, ibi: Quadragesimo, etc., or inferius, ibi: God noster, etc. Sed to eorum evidentiam which in prologo, and eorum which sequuntur, tangenda it_is aliquantulum veritas historiæ. Ab exitu filiorum Isræl about Ægypto usque quo pervenerunt to campestria Moab supra Yordanem: fluxerunt quadraginta two anni, in to_whom diversis temporibus quadraginta duas mansiones fecerunt. Quando clouds levabatur, castra movebantur, and when/with stabat, figebantur and manebant in eodem instead quousque iterum levabatur nubes. Prima mansio fuit in Ramesse, ultima in campestribus Moab. A Ramesse usque to montem Sina, spatio quadraginta seven dierum duodecim mansiones fecerunt and hoc primo anno, and ibi fere totum annum steterunt. Ibi lex data it_is, ibi Genesis scriptus, Exodus, Numeri scripti are, and magna pars huyus. Inde pedem moventes anno secundo pervenerunt in Cadesbarne and in spatio illo fecerunt viginti mansiones; about Cadesbarne miserunt exploratores, who revertentes nuntiaverunt the_earth/land goodm, but robustos and gigantes homines invenerunt, and territi volentes redire in the_earth/land Ægypti, whence iratus Master. Abierunt retro and lustraverunt montem Seir per triginta octo annos, ibi mortui and prostrati are murmurantes. In quadragesimo anno pervenerunt to Cadesbarne, whence retro they_are_gone per desertum, and in illo spatio novem mansiones iterum fecerunt. Undecim vero dies Moyses before would_come to Cadesbarne, legem solo verbo recapitulavit, and about Cadesbarne usque to campestria Moab, and illo spatio undecim dierum scripto voluit commendare. Behold about primo anno duodecim, about secundo una and viginti, about reliwho/any novem, and ita quadraginta duæ mansiones. Hæc fuit causa huyus libri, as scilicet which facts fuerant, breviter collecta, arctius tenerentur in memoria, facile because retinentur which breviter dicuntur. RAB. in Deut. Hæc are verba, etc. Principium Deuteronomii titulus esse videtur totius operis, because personam indicat auctoris, and quid fecerit, and locum, and tempus. Nomen quoque libri gratiam demonstrat Novi Testamenti. Deuteronomium namque secunda lex interpretatur, and Evangelium significat, that Veteris Testamenti sacramenta spiritualiter explanat. Sicut liber Deuteronomii repetitio it_is four librorum legis: illi because proprias continent in se causas, iste replicat universa, habet and himself propria sacramenta. ID. Hæc are verba. Hoc about se tanquam about alio, etc., usque to as nemo possit dubitare Moysen ista scripsisse. Locutus est. Moyses lex vetus it_is, which trans Yordanem, id it_is ante baptismum, Isræliticum docuit the_people. In Yordane because significatur baptismus in quo baptizatus it_is Christus: in solitudine campestri, id it_is in sterilitate carnalis populi, who fructum virtutum not/no attulit. In solitudine, sterilitate plebis, cui it_is_said: Relinquetur to_you domus vestra deserta Matth. XXXI; Luc. 13.. Contra mare. Quia generatio prava and perversa ablutionem peccatorum in sanguine Christi credere noluit. Inter Pharan. Pharan auctus; Thophel, insulsitas; Laban, dealbatio; Haseroth, atria. Auctus it_is because populus numero hominum, doctrina legis and prophetarum; but insulsus fuit, because sal sapientiæ not/no habuit, dealbatus vero legis cæremoniis variisque munditiis, quas ex littera legis se habere credidit. Who bene per atria significatur, tanquam per divinas Scripturas to introitum of_faith paratus, whence multi in adventu Christi facilius susceperunt, which ante prædictum agnoverunt, whence Philippus: Quem scripsit Moyses in lege, and prophetæ invenimus Yesum filium Yoseph a Nazareth Yoan. 1.. Quatuor hi montes, four Evangelia significant, to_whom Ecclesia circumdatur.

BRNThese are the words which Moses spoke to all Israel on this side Jordan in the desert towards the west near the Red Sea, between Pharan Tophol, and Lobon, and Aulon, and the gold works.

BrLXX ΟΥΤΟΙ οἱ λόγοι οὓς ἐλάλησε Μωυσῆς παντὶ Ἰσραὴλ πέραν τοῦ Ἰορδάνου ἐν τῇ ἐρήμῳ πρὸς δυσμαῖς πλησίον τῆς ἐρυθρᾶς θαλάσσης ἀναμέσον Φαρὰν Τοφὸλ, καὶ Λοβὸν, καὶ Αὐλῶν, καὶ καταχρύσεα.
  (OUTOI hoi logoi hous elalaʸse Mōusaʸs panti Israaʸl peran tou Yordanou en taʸ eraʸmōi pros dusmais plaʸsion taʸs eruthras thalassaʸs anameson Faran Tofol, kai Lobon, kai Aulōn, kai kataⱪrusea. )


TSNTyndale Study Notes:

1:1 These are the words that Moses spoke: Although Deuteronomy is modeled after a covenant or treaty document, it is essentially a series of addresses delivered by Moses to the assembly of Israel.
• the Jordan Valley: Hebrew the Arabah, a common word usually translated “wilderness” or “desert.” It generally refers to the Great Rift Valley that extends from the Sea of Galilee southward to the Red Sea (the Gulf of Aqaba). In this context, the Arabah is the wasteland of the lower Jordan River, just north of the Dead Sea.


UTNuW Translation Notes:

Note 1 topic: translate-names

ס֜וּף

Suph

The word Suph is the name of a place. It is uncertain where Suph is, but Suph could refer to the Red Sea. Alternate translation: “the Red Sea”

Note 2 topic: translate-names

תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב

Tophel and,Laban and,Hazeroth and, זָהָב

These are the names of places.

Note 3 topic: figures-of-speech / explicitinfo

בֵּֽין & וּ⁠בֵֽין

between & and=between

Here, the text repeats between to describe the relative positions of cities. If it is unnatural in your language to repeat a preposition, you could use a form that identifies an area between cities. Alternate translation: “between … and”

BI Deu 1:1 ©