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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).
BrLXXἘνάρχου δοῦναι τὸν τρόμον σου καὶ τὸν φόβον σου ἐπὶ προσώπου πάντων τῶν ἐθνῶν τῶν ὑποκάτω τοῦ οὐρανοῦ, οἵτινες ἀκούσαντες τὸ ὄνομά σου ταραχθήσονται, καὶ ὠδῖνας ἕξουσιν ἀπὸ προσώπου σου. (Enarⱪou dounai ton tromon sou kai ton fobon sou epi prosōpou pantōn tōn ethnōn tōn hupokatō tou ouranou, hoitines akousantes to onoma sou taraⱪthaʸsontai, kai ōdinas hexousin apo prosōpou sou. )
BrTrBegin to put thy terror and thy fear on the face of all the nations under heaven, who shall be troubled when they have heard thy name, and shall be in anguish [fn]before thee.
ULTThis day I will begin to put the fear of you and the terror of you on the faces of the peoples under all the heavens, that they might hear a report of you and might quake and tremble from your face.’
USTToday I will begin to frighten everyone, everywhere on your behalf. Then, everyone who hears about you will be very afraid of you.’
BSBThis very day I will begin to put the dread and fear of you upon all the nations under heaven. They will hear the reports of you and tremble in anguish because of you.”
WEBBEToday I will begin to put the dread of you and the fear of you on the peoples who are under the whole sky, who shall hear the report of you, and shall tremble and be in anguish because of you.”
NETThis very day I will begin to fill all the people of the earth with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.”
LSVThis [is] the day I begin to put your dread and your fear on the face of the peoples under the whole heavens, who hear your fame, and have trembled and been pained because of you.
FBVFrom this day on, I'm going to make all nations on earth dread you—they will be terrified of you. Because of the news they hear about you they will tremble in terror when you appear.”
T4TToday I will begin to cause everyone, everywhere, to be afraid of you. Everyone who hears about you will tremble and be terrified.’
LEBThis day I will begin to place the dread of you[fn] and the fear of you before[fn] the peoples under all the heavens. They will hear the report about you,[fn] and so they will shake and tremble because of you.’[fn]
BBEFrom now on I will put the fear of you in all peoples under heaven, who, hearing of you, will be shaking with fear and grief of heart because of you.
JPSThis day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.'
ASVThis day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who shall hear the report of thee, and shall tremble, and be in anguish because of thee.
DRAThis day will I begin to send the dread and fear of thee upon the nations that dwell under the whole heaven: that when they hear thy name they may fear and tremble, and be in pain like women in travail.
YLTThis day I begin to put thy dread and thy fear on the face of the peoples under the whole heavens, who hear thy fame, and have trembled and been pained because of thee.
DrbyThis day will I begin to put the dread of thee and the fear of thee upon the peoples under the whole heaven; who will hear report of thee, and will tremble, and quake because of thee.
RVThis day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who shall hear the report of thee, and shall tremble, and be in anguish because of thee.
WbstrThis day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.
KJB-1769This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee. (This day will I begin to put the dread of thee/you and the fear of thee/you upon the nations that are under the whole heaven, who shall hear report of thee/you, and shall tremble, and be in anguish because of thee/you. )
KJB-1611This day will I begin to put the dread of thee, and the feare of thee vpon the nations, that are vnder the whole heauen, who shall heare report of thee, and shall tremble, and be in anguish because of thee. (This day will I begin to put the dread of thee/you, and the fear of thee/you upon the nations, that are under the whole heaven, who shall hear report of thee/you, and shall tremble, and be in anguish because of thee/you.)
BshpsThis day will I beginne to sende the feare and dread of thee vpon al nations that are vnder all the heauen, so that they whiche heare speake of thee, shall tremble and quake before thee. (This day will I beginne to send the fear and dread of thee/you upon all nations that are under all the heaven, so that they which hear speak of thee/you, shall tremble and quake before thee/you.)
GnvaThis day wil I begin to send thy feare and thy dread, vpon all people vnder the whole heauen, which shall heare thy fame, and shall tremble and quake before thee. (This day will I begin to send thy/your fear and thy/your dread, upon all people under the whole heaven, which shall hear thy/your fame, and shall tremble and quake before thee/you. )
CvdlThis daye wyll I begynne, so that all nacios vnder all the heauen, shal feare & drede ye: In so moch yt wha they heare of the, they shal tremble and quake for thy commynge. (This day will I begynne, so that all nacios under all the heaven, shall fear and dread ye/you_all: In so much it wha they hear of them, they shall tremble and quake for thy/your coming.)
WycTo dai Y schal bigynne to sende thi drede and strengthe in to puplis that dwellen vndir al heuene, that whanne thi name is herd, thei drede, and tremble bi the maner of wymmen trauelynge of child, and `be holdun with sorewe. (To day I shall bigynne to send thy/your dread and strengthe in to peoples that dwellen undir all heaven, that when thy/your name is herd, they drede, and tremble by the manner of women trauelynge of child, and `be holdun with sorewe.)
LuthHeutigestages will ich anheben, daß sich von dir fürchten und erschrecken sollen alle Völker unter allen Himmeln, daß, wenn sie von dir hören, ihnen bange und wehe werden soll vor deiner Zukunft. (Heutigestages will I anheben, that itself/yourself/themselves from you/to_you fürchten and erschrecken sollen all peoples under all heavenn, daß, when they/she/them from you/to_you listenn, to_them bange and wehe become should before/in_front_of deiner Zukunft.)
ClVgHodie incipiam mittere terrorem atque formidinem tuam in populos, qui habitant sub omni cælo: ut audito nomine tuo paveant, et in morem parturientium contremiscant, et dolore teneantur. (Hodie incipiam mittere terrorem atque formidinem tuam in to_the_peoples, who habitant under all cælo: as audito nomine tuo paveant, and in morem parturientium contremiscant, and dolore teneantur. )
Although Yahweh is speaking about all of the Israelites, Yahweh uses the singular pronouns you and your. This is because Yahweh is speaking directly to Moses who acts as a representative for the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “the fear of the Israelites and the terror of the Israelites … a report of the Israelites”
Here Yahweh speaks of emotions as if they were something you could physically put on the faces of the peoples. He means that he will cause the peoples to feel fear and terror. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to cause the peoples to feel the fear of you and the terror of you”
begin to_give dread,you and,fear,you on/upon/above/on_account_of//he/it_went_in face/surface_of
If your language does not use abstract nouns for the ideas of fear and terror, you could express the same ideas in other ways. Alternate translation: “I will begin to cause you to frighten and terrify the hearts of”
Yahweh is using the possessive form to describe how the Israelites will cause fear, terror, and a report about them. If your language would not use the possessive form for this, you could use a comparable expression that describes cause and effect. Alternate translation: “the fear caused by you and the terror caused by you … a report about you”
The terms fear and terror mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extremely great fear of you”
Here, under all the heavens is an idiom that means “everywhere.” 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: “all over the place”
Here, the word that identifies what comes after it as the purpose of the clause that comes before it. Yahweh will cause the peoples to fear the Israelites in order that the peoples might tremble. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in order that”
The terms quake and tremble mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and will surely tremble”
Here, face means because of you. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “because of you”
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.
