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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).
JPSAnd I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying:
ASVAnd I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
DRASo I sent messengers from the wilderness of Cademoth to Sehon the king of Hesebon with peaceable words, saying:
YLT'And I send messengers from the wilderness of Kedemoth, unto Sihon king of Heshbon, — words of peace — saying,
DrbyAnd I sent messengers out of the wilderness of Kedemoth unto Sihon the king of Heshbon with words of peace, saying,
RVAnd I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
WbstrAnd I sent messengers from the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying,
KJB-1769¶ And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
KJB-1611¶ And I sent messengers out of the wildernesse of Kedemoth, vnto Sihon king of Heshbon, with wordes of peace, saying, (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd so I sent messengers out of ye wildernes of Kedemoth, vnto Sehon king of Hesbo, with wordes of peace, saying: (And so I sent messengers out of ye/you_all wilderness of Kedemoth, unto Sehon king of Hesbo, with words of peace, saying:)
GnvaThen I sent messengers out of the wildernes of Kedemoth vnto Sihon King of Heshbon, with wordes of peace, saying, (Then I sent messengers out of the wilderness of Kedemoth unto Sihon King of Heshbon, with words of peace, saying, )
CvdlThen sent I messaungers from ye wyldernesse of the East vnto Sihon the kynge at Hesbon wt peaceble wordes, and caused to saye vnto him: (Then sent I messengers from ye/you_all wilderness of the East unto Sihon the king at Hesbon with peaceble words, and caused to say unto him:)
WyclTherfor Y sente messangeris fro the wildirnesse of Cademoch to Seon, kyng of Esebon; and Y seide with pesible wordis, (Therefore I sent messengers from the wilderness of Cademoch to Seon, king of Esebon; and I said with peaceable words,)
LuthDa sandte ich Boten aus der Wüste von morgenwärts zu Sihon, dem Könige zu Hesbon, mit friedlichen Worten und ließ ihm sagen: (So sent I messenger out_of the/of_the desert from morgenwärts to Sihon, to_him kings/king to Hesbon, with friedlichen words and let him say:)
ClVgMisi ergo nuntios de solitudine Cademoth ad Sehon regem Hesebon verbis pacificis, dicens:[fn] (Misi therefore nuntios about solitudine Cademoth to Sehon regem Hesebon verbis pacificis, saying: )
2.26Misi ergo nuntios, etc. Sehon diabolum significat, quod est germen inutile, vel arbor infructuosa, vel elatus. Isræl populum Christianum, qui per viam mundi hujus cupit transire, et ad cœlestia regna pervenire. Hic mittit ad Sehon verbis pacificis, promittens se non habitaturum in terra ejus, sed tantum transiturum, et regali via incessurum. Hoc quisque promisit, cum primum ad aquam baptismi pervenit, et prima fidei signacula suscepit. Abrenuntiavit enim diabolo et pompis ejus, et operibus ejus, et omni servitio, et voluptatibus ejus. Hoc est quod dicitur: Quia Isræl non declinabit in agrum ejus, vel in vineam ejus, et aquam de lacu ejus non potabit Num. 21., id est, disciplinam vel astrologicæ vel magicæ, vel cujuslibet doctrinæ, quæ contra pietatem est, amplius non sumet: sed bibet de fontibus Salvatoris, non derelinquet fontem aquæ vivæ, ut bibat de fonte Sehon, sed incedet via regia, quæ est Christus, qui dicit: Ego sum via, veritas, et vita Joan. 14., et rex, secundum illud, Deus, judicium tuum regi da Psal. 71.. Non declinabit in agrum, neque in vineam ejus, ad opera scilicet, vel ad pravos sensus ejus. Amorrhæi loquentes interpretantur, vel amaricantes, quia Deum ad amaritudinem provocant, et in verbis tantum confidunt, ut pœtæ, astrologi, philosophi, qui inania loquuntur; regnum autem Dei non est in sermone, sed virtute. Volunt fideles cum pace transire, et pacifici esse etiam cum inimicis pacis: sed eo magis principem mundi offendunt, quo se cum illo nolle morari dicunt, nec aliquid ejus contingere. Inde exacerbatus magis persequitur, pericula suscitat, cruciatus intentat, congregat populum suum, exit confligere adversum Isræl: populus ejus sunt principes, et judices mundi, cunctique nequitiæ ministri, qui persequuntur populum Dei: sed et ipse venit in Jasa, quod interpretatur mandati impletio. Qui enim ad expletionem mandatorum Dei venerit, Sehon vel exercitum ejus sævientem non timebit. Mandata enim Dei complere, est diabolum, et exercitum ejus superare. Sic enim conterit Deus Satan sub pedibus nostris, et dat nobis potentiam calcandi super serpentes et scorpiones, et super omnem virtutem inimici.
2.26Misi therefore nuntios, etc. Sehon diabolum significat, that it_is germen inutile, or arbor infructuosa, or elatus. Isræl the_people of_Christanum, who through road mundi huyus cupit transire, and to cœlestia regna pervenire. Hic mittit to Sehon verbis pacificis, promittens se not/no habitaturum in earth/land his, but only transiturum, and regali road incessurum. This quisque promisit, when/with primum to waterm baptismi arrived, and the_first of_faith signacula suscepit. Abrenuntiavit because diabolo and pompis his, and operibus his, and all servitio, and voluptatibus his. This it_is that it_is_said: Because Isræl not/no declinabit in agrum his, or in vineam his, and waterm about lacu his not/no potabit Num. 21., id it_is, disciplinam or astrologicæ or magicæ, or cuyuslibet doctrinæ, which on_the_contrary pietatem it_is, amplius not/no sumet: but bibet about fontibus Salvatoris, not/no derelinquet fontem awhich vivæ, as bibat about fonte Sehon, but incedet road regia, which it_is Christus, who he_says: I I_am via, veritas, and vita Yoan. 14., and rex, after/second illud, God, yudicium your regi da Psal. 71.. Non declinabit in agrum, nor in vineam his, to opera scilicet, or to pravos sensus his. Amorrhæi loquentes interpretantur, or amaricantes, because God to amaritudinem provocant, and in verbis only confidunt, as pœtæ, astrologi, philosophi, who inania loquuntur; kingdom however of_God not/no it_is in sermone, but virtute. Volunt fideles when/with pace transire, and pacifici esse also when/with inimicis pacis: but eo magis principem mundi offendunt, quo se when/with illo nolle morari dicunt, but_not aliquid his contingere. Inde exacerbatus magis persequitur, pericula suscitat, cruciatus intentat, congregat the_people his_own, exit confligere adversum Isræl: populus his are principes, and yudices mundi, cunctique nequitiæ ministri, who persequuntur the_people of_God: but and exactly_that/himself he_came in Yasa, that interpretatur mandati impletio. Who because to expletionem mandatorum of_God venerit, Sehon or exercitum his sævientem not/no timebit. Mandata because of_God complere, it_is diabolum, and exercitum his superare. So because conterit God Satan under feet nostris, and dat us potentiam calcandi over serpentes and scorpiones, and over omnem virtutem inimici.
Here, the pronoun I refers to Moses. If this is not clear for your readers, you could use the person's name here. Alternate translation: “And I, Moses, sent”
Here, Moses is using the possessive form to describe how his message to Sihon contains words that are characterized by peace. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “with a peaceful message”
If your language does not use an abstract noun for the idea of peace, you could express the same idea in another way. Alternate translation: “communicating peaceably”
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.
