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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).
BrTrAnd I charged your judges at that time, saying, Hear causes between your brethren, and judge rightly between a man and his brother, and the [fn]stranger that is with him.
ULTAnd, I commanded your judges at that time, saying, ‘Listen in between your brothers, and you should judge righteously between a man and between his brother, and between the foreigner with him.
USTThen, I instructed your leaders, ‘Listen when your people are quarreling. Consider each case fairly, including cases where Israelites quarrel with each other. Also consider cases where an Israelite quarrels with someone from another land who lives among you.
BSB § At that time I charged your judges: “Hear the disputes between your brothers, and judge fairly between a man and his brother or a foreign resident.
WEBBEI commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and the foreigner who is living with him.
NETI furthermore admonished your judges at that time that they should pay attention to issues among your fellow citizens and judge fairly, whether between one citizen and another or a citizen and a resident foreigner.
LSVAnd I command your judges at that time, saying, Listen between your brothers—then you have judged [in] righteousness between a man, and his brother, and his sojourner;
FBVAt the same time I gave strict instructions to your judges: “Hear the cases brought between your brothers, and make sure you are fair when you judge between a man and his brother or a foreigner living among you.
T4TI instructed/told your leaders, ‘Listen to the disputes that occur among your people. Judge each dispute, including disputes between close relatives and quarrels between your people and people from other countries who live among you.
LEBAnd at that time I instructed your judges, saying, ‘hear out your fellow men,[fn] and then judge fairly[fn] between a man and between his brother and between his opponent who is a resident alien.[fn]
1:16Literally “hear between your brothers,” with the idea of listening carefully in this context
1:16Literally “between his resident alien/non-Israelite who dwells temporarily among Israel”
BBEAnd at that time I gave orders to your judges, saying, Let all questions between your brothers come before you for hearing, and give decisions uprightly between a man and his brother or one from another nation who is with him.
JPSAnd I charged your judges at that time, saying: 'Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.
ASVAnd I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between a man and his brother, and the sojourner that is with him.
DRAAnd I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger.
YLTAnd I command your judges at that time, saying, Hearkening between your brethren — then ye have judged righteousness between a man, and his brother, and his sojourner;
DrbyAnd I commanded your judges at that time, saying, Hear [the causes] between your brethren, and judge righteously between a man and his brother, and him also that sojourneth with him.
RVAnd I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him.
WbstrAnd I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.
KJB-1769And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. (And I charged your judges at that time, saying, Hear the causes between your brethren/brothers, and judge righteously between every man and his brother, and the stranger that is with him. )
KJB-1611And I charged your Iudges at that time, saying, Heare the causes betweene your brethren, and [fn]iudge righteously betweene euery man and his brother, & the stranger that is with him. (And I charged your Judges at that time, saying, Hear the causes between your brethren/brothers, and judge righteously between euery man and his brother, and the stranger that is with him.)
BshpsAnd I charged your Iudges that same tyme, saying: Heare the cause of your brethren, and iudge righteously betweene euery man and his brother, and the straunger that is with hym. (And I charged your Judges that same time, saying: Hear the cause of your brethren/brothers, and judge righteously between every man and his brother, and the stranger that is with him.)
GnvaAnd I charged your iudges that same time, saying, Heare the controuersies betweene your brethren, and iudge righteously betweene euery man and his brother, and the stranger that is with him. (And I charged your judges that same time, saying, Hear the controversys between your brethren/brothers, and judge righteously between every man and his brother, and the stranger that is with him. )
CvdlAnd I charged your iudges at ye same tyme, & sayde: Heare youre brethre, & iudge righteously betwene euery man and his brother, and the straunger. (And I charged your judges at ye/you_all same time, and said: Hear your(pl) brethre, and judge righteously between every man and his brother, and the stranger.)
WyclAnd Y comaundide to hem, and seide, Here ye hem, and deme ye that that is iust, whether he be a citeseyn, whether a pilgrym. (And I commanded to them, and said, Here ye/you_all them, and deme ye/you_all that that is just, whether he be a citeseyn, whether a pilgrym.)
Luthund gebot euren Richtern zur selben Zeit und sprach: Verhöret eure Brüder und richtet recht zwischen jedermann und seinem Bruder und dem Fremdling. (and gebot yours Richtern to selben time and spoke: Verhöret your brothers and richtet recht between anyone and his brother and to_him Fremdling.)
ClVgPræcepique eis, dicens: Audite illos, et quod justum est judicate: sive civis sit ille, sive peregrinus. (Præcepique eis, saying: Audite illos, and that justum it_is yulet_him_saye: if/or civis let_it_be ille, if/or peregrinus. )
Here brothers and brother refer to a fellow Israelite. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow Israelites … a fellow Israelite”
Here, Listen means “listen to the evidence in a legal case.” The judge is in between each party involved in the case and will listen to each party. You could include this information if that would be helpful to your readers. Alternate translation: “Pay attention to the evidence from both sides of the legal case”
between (a)_man and=between his/its=woman and=between resident_alien,him
Here, Moses repeats between to describe different types of relationships that could require judgment among the Israelites. The first relationship involves two Israelites. The second relationship involves an Israelite and a non-Israelite. If it would be helpful in your language, you could use a form that describes relationships between individuals. Alternate translation: “between a man and his brother, and also between a man and the foreigner with him”
The word man represents any Israelite in general, not one particular Israelite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “an Israelite”
The word foreigner represents foreigners living among the Israelites in general, not one particular foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “foreigners”
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.
