ISA 13:20 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, red:negative.
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).

BrLXX Οὐ κατοικηθήσεται εἰς τὸν αἰῶνα χρόνον, οὐδὲ μὴ εἰσέλθωσιν εἰς αὐτὴν διὰ πολλῶν γενεῶν, οὐδὲ μὴ διέλθωσιν αὐτὴν Ἄραβες, οὐδὲ ποιμένες οὐ μὴ ἀναπαύσονται ἐν αὐτῇ.
(Ou katoikaʸthaʸsetai eis ton aiōna ⱪronon, oude maʸ eiselthōsin eis autaʸn dia pollōn geneōn, oude maʸ dielthōsin autaʸn Arabes, oude poimenes ou maʸ anapausontai en autaʸ. )

BrTr It shall never be inhabited, neither shall any enter into it for many generations: neither shall the Arabians pass through it; nor shall shepherds at all rest in it.

ULT It will not be inhabited to eternity,
⇔  or lived in from generation to generation.
⇔ And the Arab will not pitch his tent there,
⇔  and the shepherds will not make flocks rest there.

UST No one will ever live in Babylon again.
⇔ It will be deserted forever.
⇔ Nomads will refuse to set up their tents there;
⇔ shepherds will not bring their flocks of sheep to rest there.

BSB ⇔ She will never be inhabited
⇔ or settled from generation to generation;
⇔ no nomad will pitch his tent there,
⇔ no shepherd will rest his flock there.

OEB ⇔ For ever she will be desolate,
⇔ tenantless age after age.
⇔ No nomad will pitch his tent there,
⇔ no shepherd will fold his flock there;

WEBBE It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither will shepherds make their flocks lie down there.

WMBB (Same as above)

NET No one will live there again;
⇔ no one will ever reside there again.
⇔ No bedouin will camp there,
⇔ no shepherds will rest their flocks there.

LSV She does not sit forever,
Nor continue to many generations,
Nor does Arab pitch tent there,
And shepherds do not lie down there.

FBV No one will ever live in Babylon again. It will be deserted—no desert nomad will set up a tent there, no shepherd will bring a flock to rest there.

T4T No one will ever live in Babylon again.
⇔ It will be deserted forever.
⇔ ◄Nomads/People who travel from place to place to live► will refuse to set up their tents there;
⇔ shepherds will not bring their flocks of sheep to rest there.

LEB • and it will not be dwelled in[fn] • and no Arab will pitch a tent there, • and shepherds will not allow their flocks to lie down there.

13:19 Literally “until generation and generation”

BBE People will never be living in it again, and it will have no more men from generation to generation: the Arab will not put up his tent there; and those who keep sheep will not make it a resting-place for their flocks.

Moff No Moff ISA book available

JPS It shall never be inhabited, neither shall it be dwelt in from generation to generation; neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

ASV It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there.

DRA It shall no more be inhabited for ever, and it shall not be founded unto generation and generation: neither shall the Arabian pitch his tents there, nor shall shepherds rest there.

YLT She doth not sit for ever, Nor continueth unto many generations, Nor doth Arab pitch tent there, And shepherds lie not down there.

Drby It shall never be inhabited, neither shall it be dwelt in, even to generation and generation; nor shall Arabian pitch tent there, nor shepherds make fold there.

RV It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there.

Wbstr It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

KJB-1769 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

KJB-1611 It shall neuer be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there, neither shal the shepheards make their fold there.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps It shall not endure for euer, neither shall there be any more dwelling there from generation to generation: The Arabians shall pitche no tentes there, neither shall the sheepheardes make their foldes there any more.
(It shall not endure forever, neither shall there be any more dwelling there from generation to generation: The Arabians shall pitche no tents there, neither shall the shepherds make their foldes there any more.)

Gnva It shall not bee inhabited for euer, neither shall it be dwelled in from generation to generation: neither shall the Arabian pitch his tents there, neither shall the shepheardes make their foldes there.
(It shall not be inhabited forever, neither shall it be dwelled in from generation to generation: neither shall the Arabian pitch his tents there, neither shall the shepherds make their foldes there. )

Cvdl It shal neuer be more inhabited, nether shal there be eny more dwellinge there, from generacion to generacion. The Arabians shall make no mo tentes there, nether shall the shepardes make their foldes there eny more:
(It shall never be more inhabited, neither shall there be any more dwelling there, from generation to generation. The Arabians shall make no more tents there, neither shall the shepardes make their foldes there any more:)

Wycl It shall not be enhabitid til in to the ende, and it schal not be foundid til to generacioun and generacioun; a man of Arabie schal not sette tentis there, and scheepherdis schulen not reste there.
(It shall not be enhabitid till in to the end, and it shall not be foundid till to generation and generation; a man of Arabie shall not set tents there, and shepherds should not rest there.)

Luth daß man hinfort nicht mehr da wohne, noch jemand da bleibe für und für, daß auch die Araber keine Hütten daselbst machen, und die Hirten keine Hürden da aufschlagen,
(daß man hinfort not more there wohne, still someone there stay for and für, that also the Araber no Hütten there machen, and the Hirten no Hürden there aufschlagen,)

ClVg Non habitabitur usque in finem, et non fundabitur usque ad generationem et generationem; nec ponet ibi tentoria Arabs, nec pastores requiescent ibi.
(Non habitabitur until in finem, and not/no fundabitur until to generationem and generationem; but_not ponet there tentoria Arabs, but_not pastores requiescent ibi. )

TTN Tyndale Theme Notes:

The Day of the Lord

The expression day of the Lord refers to a time of retribution when God judges his enemies in wrath and fury. The ungodly receive the punishment they deserve, while the righteous enter into their full salvation (see Isa 3:16–4:6). On the day of the Lord, God manifests his awe-inspiring lordship over creation. When God comes in glory, humans experience terror (2:10, 19, 21) because all human support structures (religious, economic, military, social) come under his scrutiny.

This expression first appeared in the prophecy of Amos (Amos 5:18), but evidently it did not originate with him. Amos was correcting a popular misunderstanding that the Israelites already held. They believed that the day of the Lord would be a joyous day of salvation when God would intervene in the world to judge Israel’s enemies and reestablish Israelite rule over all of greater Canaan. But Amos warned the Israelites that the day of the Lord would not be light for them, but darkness, for they were in rebellion against him (see Amos 5:10-12, 21-27). Self-confident Israelites assumed that God was always on their side, but their sins had, in fact, made them God’s enemies, and they deserved his full punishment.

The expression became part of the standard vocabulary of the prophets, often being referred to simply as “that day” (e.g., Isa 2:11; 27:1; Zeph 1:8). In light of God’s warnings and the people’s sinfulness, the prophets envisioned that day as imminent (see, e.g., Joel 1:15; 2:1). As such, they hoped that their warnings would spur repentance among God’s people (see Zeph 2:1-3). Unfortunately, their warnings largely fell on deaf ears. The day of the Lord came for the northern kingdom when Assyria destroyed Samaria; it came for the southern kingdom when Babylon invaded in 605–586 BC and destroyed Jerusalem.

While the day of the Lord is catastrophic for the ungodly—Joel compares its devastation to that of a locust plague (Joel 1:1–2:11)—it provides assurance to God’s people that God is sovereign and just, and it serves as a day of salvation for those who have listened to the prophets and turned to the Lord (see Joel 2:31-32). The same God who would bring devastation upon his enemies would be a refuge and a fortress for his people (Joel 3:11). And the nations that were used by God to bring his judgment upon Israel and Judah would later face their own day of the Lord (see, e.g., Isa 13:4-22; Ezek 30:1-5; Obad 1:15-16).

While the judgment referred to by the Old Testament prophets was largely realized in the Exile, New Testament writers picked up the expression day of the Lord to speak of the return of Christ as judge of all the earth. That day will come “as unexpectedly as a thief” (2 Pet 3:10; see also 1 Thes 5:2-4), so God’s people must be prepared—or else face a similar fate to those who failed to heed the warnings of the prophets.

Passages for Further Study

Isa 2:10-22; 4:1-6; 13:4-12; Ezek 30:1-5; Joel 1:13-15; 2:1-11, 28-32; 3:9-16; Amos 5:18-24; Obad 1:15-16; Zeph 1:2-18; Mal 4:1-5; 1 Cor 1:8; 5:5; 1 Thes 5:2; 2 Thes 2:2; 2 Tim 1:18; 2 Pet 3:10; Rev 20:1-15

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / doublet

(Occurrence 0) It will not be inhabited or lived in

(Some words not found in UHB: not inhabited to,ever and=not lived_in until generation and,generation and=not pitch_~_tent there Arab and,shepherds not lie_down there )

The two verbs mean basically the same thing. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “No one will live in it” (See also: figs-activepassive)

Note 2 topic: figures-of-speech / idiom

(Occurrence 0) from generation to generation

(Some words not found in UHB: not inhabited to,ever and=not lived_in until generation and,generation and=not pitch_~_tent there Arab and,shepherds not lie_down there )

The phrase “generation to generation” refers to all generations of people who will live in the future. Alternate translation: “for ever” or “ever again”

Note 3 topic: figures-of-speech / genericnoun

(Occurrence 0) The Arab

(Some words not found in UHB: not inhabited to,ever and=not lived_in until generation and,generation and=not pitch_~_tent there Arab and,shepherds not lie_down there )

This refers to Arab people in general, not one person. Alternate translation: “Arabs” or “Arab people”

Parallel ISA 13:20