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, red:negative, blue:Elohim.
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).
BrLXXΟὐκ ἐπιγνώσῃ πρόσωπον ἐν κρίσει, κατὰ τὸν μικρὸν καὶ κατὰ τὸν μέγαν κρινεῖς, οὐ μὴ ὑποστείλῃ πρόσωπον ἀνθρώπου, ὅτι ἡ κρίσις τοῦ Θεοῦ ἐστι· καὶ τὸ ῥῆμα ὃ ἐὰν σκληρὸν ἠ· ἀφʼ ὑμῶν, ἀνοίσετε αὐτὸ ἐπʼ ἐμὲ, καὶ ἀκούσομαι αὐτό. (Ouk epignōsaʸ prosōpon en krisei, kata ton mikron kai kata ton megan krineis, ou maʸ huposteilaʸ prosōpon anthrōpou, hoti haʸ krisis tou Theou esti; kai to ɽaʸma ho ean sklaʸron aʸ; afʼ humōn, anoisete auto epʼ eme, kai akousomai auto. )
BrTrThou shalt not have respect to [fn]persons in judgment, thou shalt judge [fn]small and great equally; thou shalt not shrink from before the person of a man, for the judgment is God's; and whatsoever matter shall be too hard for you, ye shall bring it to me, and I will hear it.
ULTDo not recognize a face in the judgment; you shall hear as the small and the great alike. Do not be afraid from the face of a man, for the judgment, it belongs to God. And the matter which is too difficult for you, you shall bring to me, and I shall hear it.’
USTYou must not favor one person more than another. You must treat poor people and important people equally. You must not worry about what anyone will think, because you will decide matters as God wants you to decide them. If you are not sure what to decide when people are quarreling, tell me, and I will decide.’
BSBShow no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it.”
WEBBEYou shall not show partiality in judgement; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgement is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.”
NETThey must not discriminate in judgment, but hear the lowly and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
LSVyou do not discern faces in judgment; you hear the little as well as the great; you are not afraid of the face of any, for the judgment is God’s, and the thing which is too hard for you, you bring near to me, and I have heard it.
FBVDon't show any favoritism when you judge—treat the powerful and the common people just the same. Don't let anyone intimidate you, because judgment is done on God's behalf. Bring me any case that is too hard for you, and I will hear it.”
T4TYou must ◄be impartial/not favor one person more than another►; you must treat poor people and important people equally. You must not worry about what anyone will think about how you decide matters, because you will decide matters as God wants you to. If any quarrel/dispute is very difficult and you are unable to decide it, bring it to me, and I will decide.’
LEBYou must not be partial[fn] in your judgment;[fn] hear out the small person as also the great person; do not be intimidated by any person,[fn] because the judgment is God’s; and the case that is too difficult[fn] for you, bring it to me, and I will hear it out.’
BBEIn judging, do not let a man's position have any weight with you; give hearing equally to small and great; have no fear of any man, for it is God who is judge: and any cause in which you are not able to give a decision, you are to put before me and I will give it a hearing.
JPSYe shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God's; and the cause that is too hard for you ye shall bring unto me, and I will hear it.'
ASVYe shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you ye shall bring unto me, and I will hear it.
DRAThere shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man’s person, because it is the judgment of God. And if any thing seem hard to you, refer it to me, and I will hear it.
YLTye do not discern faces in judgment; as the little so the great ye do hear; ye are not afraid of the face of any, for the judgment is God's, and the thing which is too hard for you, ye bring near unto me, and I have heard it;
DrbyYe shall not respect persons in judgment: ye shall hear the small as well as the great; ye shall not be afraid of the face of man, for the judgment is [fn]God's; and the matter that is too hard for you shall ye bring to me, that I may hear it.
RVYe shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you ye shall bring unto me, and I will hear it.
WbstrYe shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring to me, and I will hear it.
KJB-1769Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it.[fn] (Ye/You_all shall not respect persons in judgement; but ye/you_all shall hear the small as well as the great; ye/you_all shall not be afraid of the face of man; for the judgement is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it. )
KJB-1611[fn]Ye shall not [fn]respect persons in iudgement, but you shall heare the small aswell as the great: you shall not bee afraid of the face of man, for the iudgment is Gods: and the cause that is too hard for you, bring it vnto me, and I will heare it. (Ye/You_all shall not respect persons in judgement, but you shall hear the small aswell as thegreat: you shallnotbeafraidofthefaceofman,forthe judgement isGods:andthecausethat is toohardforyou,bringituntome,andIwillhearit.)
BshpsYe shall haue no respect of any person in iudgement, but you shall heare the small aswell as the great: You shall not feare the face of any man, for the iudgement is Gods. And the cause that is to harde for you, referre it vnto me, and I wyll heare it. (Ye/You_all shall have no respect of any person in judgement, but you shall hear the small aswell as the great: You shall not fear the face of any man, for the judgement is Gods. And the cause that is to hard for you, referre it unto me, and I will hear it.)
GnvaYe shall haue no respect of person in iudgement, but shall heare the small aswell as the great: yee shall not feare the face of man: for the iudgement is Gods: and the cause that is too hard for you, bring vnto me, and I will heare it. (Ye/You_all shall have no respect of person in judgement, but shall hear the small aswell as the great: ye/you_all shall not fear the face of man: for the judgement is Gods: and the cause that is too hard for you, bring unto me, and I will hear it. )
CvdlYe shall knowe no personne in iudgment, but shall heare the small as well as the greate, and be afrayed of no man: for the Iudgment is Gods. But yf eny cause be to harde for you, let it be broughte vnto me, yt I maye heare it. (Ye/You_all shall know no personne in judgement, but shall hear the small as well as the greate, and be afraid of no man: for the Judgement is Gods. But if any cause be to hard for you, let it be brought unto me, it I may hear it.)
WyclNo difference schal be of persones; ye schulen here so a litil man, `that is, pore, as a greet man, nether ye schulen take the persoone of ony man, for it is the doom of God. That if ony thing semeth hard to you, telle ye to me, and Y schal here. (No difference shall be of persones; ye/you_all should here so a little man, `that is, pore, as a great man, neither ye/you_all should take the persoone of any man, for it is the doom of God. That if any thing seemeth/seems hard to you, telle ye/you_all to me, and I shall here.)
LuthKeine Person sollt ihr im Gericht ansehen, sondern sollt den Kleinen hören wie den Großen und vor niemandes Person euch scheuen. Denn das Gerichtamt ist Gottes. Wird aber euch eine Sache zu hart sein, die lasset an mich gelangen, daß ich sie höre. (Keine Person sollt you/their/her in_the Gericht ansehen, rather sollt the Kleinen listenn like the Großen and before/in_front_of no_onees Person you scheuen. Because the Gerichtamt is God’s. Wird but you one matter to hart sein, the let at me gelangen, that I they/she/them listen.)
ClVgNulla erit distantia personarum: ita parvum audietis ut magnum, nec accipietis cujusquam personam, quia Dei judicium est. Quod si difficile vobis visum aliquid fuerit, referte ad me, et ego audiam.[fn] (Nulla will_be distantia personarum: ita parvum audietis as magnum, but_not accipietis cuyusquam personam, because of_God yudicium it_is. That when/but_if difficile to_you sight aliquid has_been, referte to me, and I audiam. )
1.17Quia Dei judicium est; non hominum, quia judicando Dei vicarii estis, qui personam non accipit. Quod si difficile. Majora quæque et difficilia discernere et judicare debent majores, parva et facilia minores.
1.17Because of_God yudicium est; not/no of_men, because yudicando of_God vicarii estis, who personam not/no accipit. That when/but_if difficile. Mayora quæque and difficilia discernere and yudicare debent mayores, parva and facilia minores.
Here, recognize a face is an idiom that means “show partiality.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “You shall not play favorites” or “You shall not show partiality”
If your language does not use an abstract noun for the idea of judgment, you could express the same idea in another way. Alternate translation: “in the legal case … the result of the legal case”
The implication is that the judges will hear legal cases. You could include this information if that would be helpful to your readers. Alternate translation: “you should hear legal cases”
Here, small and great refer to all of the Israelites by naming the parts that are at the extreme ends of Israelite society. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all Israelites alike”
Moses is using the adjectives small and great as nouns to mean small people and great people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “small people and great people”
not intimidated from=face/in_front_of (a)_man that/for/because/then/when the,judgment to,God he/it
If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “The judgment, it is before God, so do not be afraid from the face of man”
Here, face represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “of”
The word man represents people in general, not one particular man. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “anyone”
Moses is speaking of the Israelites' legal cases as if they were objects that belong to God. Moses means that God decides what is right and wrong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God knows which decision is right or wrong”
Moses is speaking of legal cases as if they were objects that the Israelites could physically bring to him. Moses means that the Israelites should let him decide the case. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you shall refer”
The implication is that Moses will not only hear the legal case, but also decide on a solution. You could include this information if it would be helpful to your readers. Alternate translation: “and I shall hear it and choose a solution”
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.
