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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).
BrTrwho goes before you in the way to choose you a place, guiding you in fire by night, shewing you the way by which ye go, and a cloud by day.
ULTthe one who went before your faces on the way to seek out a place for you to make your camp, in fire by night to show you the way that you should go in it, and in a cloud by day.
USTHe always went ahead of them while they traveled in the desert. He showed them places to set up their tents. He directed them with the fire during the night and with the cloud during the day.
BSBwho went before you on the journey, in the fire by night and in the cloud by day, to seek out a place for you to camp and to show you the road to travel.
WEBBEwho went before you on the way, to seek out a place for you to pitch your tents in: in fire by night, to show you by what way you should go, and in the cloud by day.
NETthe one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
LSVwho is going before you in the way to search out for you a place for your encamping, in fire by night, to show you in the way in which you go, and in a cloud by day.
FBVwho led you on the journey, present in the fire by night and in the cloud by day, looking to find a place for you to camp and to show you the way to go.
T4TI reminded them that he always went ahead of them while they traveled in the desert. He directed them by a pillar of fire during the night and a pillar of cloud during the day. He showed them places to set up their tents. But in spite of what I said, your ancestors would not trust Yahweh our God.
LEBwho goes[fn] before you[fn] on your[fn] way, seeking a place for your encampment, in fire at night and in a cloud by day, to show you the way that you should go.[fn]
BBEWho goes before you on your way, looking for a place where you may put up your tents, in fire by night, lighting up the way you are to go, and in a cloud by day.
JPSWho went before you in the way, to seek you out a place to pitch your tents in: in fire by night, to show you by what way ye should go, and in the cloud by day.'
ASVwho went before you in the way, to seek you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in the cloud by day.
DRAWho went before you in the way, and marked out the place, wherein you should pitch your tents, in the night shewing you the way by fire, and in the day by the pillar of a cloud.
YLTwho is going before you in the way to search out to you a place for your encamping, in fire by night, to shew you in the way in which ye go, and in a cloud by day.
Drbywho went in the way before you, to search you out a place for your encamping, in fire by night, to shew you by what way ye should go, and in the cloud by day.
RVwho went before you in the way, to seek you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in the cloud by day.
WbstrWho went in the way before you, to search out for you a place to pitch your tents in , in fire by night, to show you by what way ye should go, and in a cloud by day.
KJB-1769Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day. (Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye/you_all should go, and in a cloud by day. )
KJB-1611[fn]Who went in the way before you to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should goe, and in a cloud by day. (Who went in the way before you to search you out a place to pitch your tents in, in fire by night, to show you by what way ye/you_all should go, and in a cloud by day.)
BshpsHe went in the way before you, to searche you out a place to pitche your tentes in, in fyre by nyght, yt ye myght see what way to go, & in a cloude by day. (He went in the way before you, to searche you out a place to pitche your tents in, in fire by night, it ye/you_all might see what way to go, and in a cloud by day.)
GnvaWho went in the way before you, to search you out a place to pitch your tentes in, in fire by night, that ye might see what way to goe, and in a cloude by day. (Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, that ye/you_all might see what way to go, and in a cloud by day. )
Cvdlwhich wente before you, to searche you out a place, where ye shulde pitch youre tentes: by night in the fyre (to shewe you the waye, wherin ye shulde go) & on the daye tyme in the cloude. (which went before you, to searche you out a place, where ye/you_all should pitch your(pl) tents: by night in the fire (to show you the way, wherin ye/you_all should go) and on the day time in the cloude.)
Wycand mesuride the place in which ye ouyten to sette tentis, and schewide in nyyt the weie to you bi fier, and in dai bi a piler of cloude. (and mesuride the place in which ye/you_all ouyten to set tents, and showed in night the way to you by fire, and in day by a pillar of cloude.)
Luthder vor euch her ging, euch die Stätte zu weisen, wo ihr euch lagern solltet, des Nachts im Feuer, daß er euch den Weg zeigete, darinnen ihr gehen solltet, und des Tages in der Wolke. (der before/in_front_of you her ging, you the Stätte to weisen, where you/their/her you lagern solltet, the Nachts in_the fire, that he you the path zeigete, darinnen you/their/her go solltet, and the dayss in the/of_the Wolke.)
ClVgqui præcessit vos in via, et metatus est locum in quo tentoria figere deberetis, nocte ostendens vobis iter per ignem, et die per columnam nubis.[fn] (who præcessit you in via, and metatus it_is place in quo tentoria figere deberetis, nocte ostendens to_you iter through ignem, and day through columnam nubis. )
1.33Nocte ostendens. Nox peccatoris, dies vita justi. In columna ignis malorum damnatio, quibus terribilis apparebit Dominus in judicio: in columna nubis levis et blanda visio, qua consolabuntur electi. Die per columnam. In æstu hujus sæculi obumbrans, et sustentans fortitudine, et propitiatione suæ carnis.
1.33Nocte ostendens. Nox peccatoris, days vita justi. In columna ignis malorum damnatio, to_whom terribilis apparebit Master in yudicio: in columna nubis levis and blanda visio, which consolabuntur electi. Die through columnam. In æstu huyus sæculi obumbrans, and sustentans fortitudine, and propitiatione suæ carnis.
1:33 Physical manifestations of God (called theophanies), such as the pillar of fire and the pillar of cloud, assured God’s people of his presence and power. As he moved forward by these visible displays, they could also move, knowing that he would faithfully lead them to their final destination (Exod 13:21-22; 14:24; Ps 18:9-10).
Here, before your faces represents being in the presence of these people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you”
in/on/at/with,fire night to,show,you_all in/on/at/with,way which/who go in/on/at/with,her and,in/on/at/with,cloud by_day
These phrases refer to Exodus 13:21–22, which explains how Yahweh led the Israelites with a pillar of fire and pillar of cloud. After the Israelites left Egypt, they did not know which direction to go. They needed Yahweh to guide them, and Yahweh chose to guide them through the physical signs of fire and cloud.
The expression that you should go in it contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “that you should go”
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.
