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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).
BrLXXἘδραῒν, ἐν τῷ πέραν τοῦ Ἰορδάνου ἐν γῇ Μωὰβ, ἤρξατο Μωυσῆς διασαφῆσαι τὸν νόμον τοῦτον, λέγων, (Edrain, en tōi peran tou Yordanou en gaʸ Mōab, aʸrxato Mōusaʸs diasafaʸsai ton nomon touton, legōn, )
BrTrbeyond Jordan in the land of Moab, Moses began to declare this law, saying,
ULTAcross the Jordan, in the land of Moab, Moses began explaining this law, saying,
USTThe people were in Moab, on the east side of the Jordan River. There, Moses explained to them God’s instructions, saying:
BSB § On the east side of the Jordan in the land of Moab, Moses began to explain this law, saying:[fn]
1:5Note that Deuteronomy 1:6 through Deuteronomy 4:40 may be presented as a continuous section of unbroken speech by Moses. In place of multiple levels of nested quotes, this section has been set apart with a double space.
NETSo it was in the Transjordan, in Moab, that Moses began to deliver these words:
LSVBeyond the Jordan, in the land of Moab, Moses has begun to explain this law, saying,
FBVSpeaking on the east side of the Jordan in the land of Moab, Moses began to explain these instructions, saying:[fn]
1:5Moses gives three long speeches which make up most of the book. This speech lasts from until 4:40. In order to reduce the number of quotes within quotes, this section does not start or end with quote marks. This procedure is repeated for the other speeches.
T4TMoses/I told them these things while the people were in the Moab region, on the east side of the Jordan River. He/I ◄explained to them/enabled them to understand► God’s laws. This is what he/I said to them:
LEBOn the other side of[fn] the Jordan in the land of Moab Moses began to explain this law,[fn] saying:[fn] ¶
JPSbeyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:
ASVBeyond the Jordan, in the land of Moab, began Moses to declare this law, saying,
DRABeyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:
YLTbeyond the Jordan, in the land of Moab, hath Moses begun to explain this law, saying:
DrbyOn this side the Jordan, in the land of Moab, began Moses to unfold this law, saying,
RVbeyond Jordan, in the land of Moab, began Moses to declare this law, saying,
WbstrOn the east side of Jordan, in the land of Moab, began Moses to declare this law, saying,
KJB-1769On this side Jordan, in the land of Moab, began Moses to declare this law, saying, (On this side Yordan, in the land of Moab, began Moses to declare this law, saying, )
KJB-1611On this side Iordane, in the land of Moab, began Moses to declare this law, saying, (On this side Yordan, in the land of Moab, began Moses to declare this law, saying,)
BshpsOn the other side Iordane in the land of Moab, began Moyses to declare this lawe, saying: (On the other side Yordan in the land of Moab, began Moses to declare this law, saying:)
GnvaOn this side Iorden in the lande of Moab began Moses to declare this lawe, saying, (On this side Yordan in the land of Moab began Moses to declare this law, saying, )
CvdlOn the other syde Iordane in ye lande of the Moabites, beganne Moses to declare this lawe, and sayde: (On the other side Yordan in ye/you_all land of the Moabites, began Moses to declare this law, and said:)
WycAnd Moyses bigan to declare the lawe, and to seie, (And Moses began to declare the law, and to say,)
LuthJenseit des Jordans im Lande der Moabiter fing an Mose auszulegen dies Gesetz, und sprach: (Yenseit the Yordans in_the land the/of_the Moabiter caught at Mose auszulegen this/these law, and spoke:)
ClVgtrans Jordanem in terra Moab. Cœpitque Moyses explanare legem, et dicere:[fn] (trans Yordan in earth/land Moab. Cœpitque Moyses explanare legem, and dicere: )
1.5In terra Moab. Exlex siquidem populus fuit, qui legem spiritalem non habuit.
1.5In earth/land Moab. Exlex siindeed populus fuit, who legem spiritalem not/no habuit.
1:1-5 Ancient Near Eastern treaty texts usually began with a brief section introducing the partners in the covenant, their relationship to each other, and their immediate ancestry. This introduction provides information primarily about the social and geographic setting.
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.
