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JPSIt is eleven days journey from Horeb unto Kadesh-barnea by the way of mount Seir.
ASVIt is eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.
DRAEleven days’ journey from Horeb by the way of Mount Seir to Cadesbarne.
YLTeleven days' from Horeb, the way of mount Seir, unto Kadesh-Barnea.
DrbyThere are eleven days' journey from Horeb by the way of mount Seir to Kadesh-barnea.
RVIt is eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.
Wbstr(There are eleven days journey from Horeb by the way of mount Seir to Kadesh-barnea.)
KJB-1769(There are eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.)
KJB-1611(There are eleuen daies iourney from Horeb, by the way of mount Seir, vnto Kadesh Barnea.) ((There are eleven days journey from Horeb, by the way of mount Seir, unto Kadesh Barnea.))
BshpsThere are eleuen dayes iourney from Horeb, by the way of mount Seir, vnto Cades Barnea. (There are eleven days journey from Horeb, by the way of mount Seir, unto Cades Barnea.)
GnvaThere are eleuen dayes iourney from Horeb vnto Kadesh-barnea, by the way of mout Seir. (There are eleven days journey from Horeb unto Kadesh-barnea, by the way of mout Seir. )
Cvdleleuen daies iourney from Horeb, by the waye of mount Seir vnto Cades Bernea. (eleven days journey from Horeb, by the way of mount Seir unto Cades Bernea.)
Wyclby enleuene daies fro Oreb bi the weie of the hil of Seir, til to Cades Barne. (by enleuene days from Oreb by the way of the hill of Seir, till to Cades Barne.)
Luthelf Tagreisen von Horeb durch den Weg des Gebirges Seir bis gen Kades-Barnea. (elf Tagreisen from Horeb through the path the Gebirges Seir until to/toward Kades-Barnea.)
ClVgundecim diebus de Horeb per viam montis Seir usque ad Cadesbarne.[fn] (undecim days about Horeb through road montis Seir until to Cadesbarne. )
1.2Undecim diebus. Lex per Moysen undecim diebus explanata, Judaicæ plebis transgressionem in mandatis Decalogi significat: Undecim dies sunt undecim apostoli per quos Juda reprobato Evangelium Christi prædicatum est in mundo. De Horeb. Qui Hebraice Choreb; incipiens per Seir, id est pilosum et sordidum vitiis populum transiens venit ad Cadesbarne: qui commutatus vel electus vel nobilis interpretatur, significans litteralem legis sensum in spiritalem per Evangelium commutatum. Omnia enim in figura contingebant illis, scripta ad correctionem nostram, in quos fines sæculorum devenerunt I Cor. 10.. Lex enim non est soluta, sed adimpleta, nec unum iota aut unus apex præteribit donec omnia fiant Matth. 5..
1.2Undecim diebus. Lex through Moysen undecim days explanata, Yudaicæ plebis transgressionem in mandatis Decalogi significat: Undecim days are undecim apostoli through which Yuda reprobato the_Gospel of_Christ prælet_him_sayum it_is in mundo. De Horeb. Who Hebraice Choreb; incipiens through Seir, id it_is pilosum and sordidum vitiis the_people transiens he_came to Cadesbarne: who commutatus or electus or nobilis interpretatur, significans litteralem legis sensum in spiritalem through the_Gospel commutatum. Everything because in figura contingebant to_them, scripta to correctionem nostram, in which fines sæculorum devenerunt I Cor. 10.. Lex because not/no it_is soluta, but adimpleta, nec one iota aut unus apex præteribit until everything fiant Matth. 5..
1:2 The distance from Mount Sinai in the southern part of the Sinai Peninsula to Kadesh-barnea (see study note on 1:19) in the north is only 150 miles. Even the massive Hebrew population could easily have covered this distance in eleven days had they proceeded without detour or interruption. Their rebellion against the Lord resulted in a 38-year delay and a circuitous route (2:14; Num 14:34). • Mount Sinai: Hebrew Horeb, the name consistently used in Deuteronomy for the sacred mountain where the covenant was given. Its likely connection to a word meaning “drought” or “devastation” suggests the conditions the people of Israel had to face. • The way of Mount Seir was the route from Mount Sinai to Mount Seir. Seir, another name for Edom, was located east-southeast of the Dead Sea. The ordinary route took travelers through the Arabah north from the Gulf of Aqaba and then west to Kadesh-barnea, sixty miles southwest of the Dead Sea.
The implication is that the journey takes 11 days. You could include this information if that would be helpful to your readers. Alternate translation: “It is a journey of 11 days”
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.
