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parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SA1KI2KI1CH2CHEZRANEHESTJOBPSAPROECCSNGISAJERLAMEZEDANHOSJOELAMOSOBAYNAMICNAHHABZEPHAGZECMALYHNMARKMATLUKEACTsROM1COR2CORGALEPHPHPCOL1TH2TH1TIM2TIMTITPHMHEBYAC1PET2PET1YHN2YHN3YHNYUDREV

Lev IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21C22C23C24C25C26C27

Lev 1 V2V3V4V5V6V7V8V9V10V11V12V13V14V15V16V17

Parallel LEV 1:1

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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.

BI Lev 1:1 ©

OET (OET-RV)No OET-RV LEV 1:1 verse available

OET-LVAnd_he/it_called to Mosheh and_he/it_spoke Yahweh to_him/it from_tent of_meeting to_say.

UHBוַ⁠יִּקְרָ֖א אֶל־מֹשֶׁ֑ה וַ⁠יְדַבֵּ֤ר יְהוָה֙ אֵלָ֔י⁠ו מֵ⁠אֹ֥הֶל מוֹעֵ֖ד לֵ⁠אמֹֽר׃ 
   (va⁠yyiqrāʼ ʼel-mosheh va⁠yədabēr yahweh ʼēlāy⁠v mē⁠ʼohel mōˊēd lē⁠ʼmor.)

Key: yellow:verbs, green:YHWH.
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).

ULT And Yahweh called to Moses, and he spoke to him from the tent of meeting, saying,

UST Yahweh summoned Moses from the sacred tent. He told him


BSB § Then the LORD called to Moses and spoke to him from the Tent of Meeting, saying,

OEBNo OEB LEV book available

WEB Yahweh[fn] called to Moses, and spoke to him from the Tent of Meeting, saying,


1:1 “Yahweh” is God’s proper Name, sometimes rendered “LORD” (all caps) in other translations.

WMB The LORD[fn] called to Moses, and spoke to him from the Tent of Meeting, saying,


1:1 When rendered in ALL CAPITAL LETTERS, “LORD” or “GOD” is the translation of God’s Proper Name.

NET Then the Lord called to Moses and spoke to him from the Meeting Tent:

LSV And YHWH calls to Moses, and speaks to him out of the Tent of Meeting, saying,

FBV The Lord called Moses and spoke to him from the Tent of Meeting, saying,

T4T While Moses/I was standing near the entrance to the Sacred Tent, Yahweh called to him/me from inside the tent. He said to Moses/me,

LEB Then[fn] Yahweh called to Moses and spoke to him from the tent of assembly, saying,


?:? Or “And”

BBE And the voice of the Lord came to Moses out of the Tent of meeting, saying,

MOFNo MOF LEV book available

JPS THE LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:

ASV And Jehovah called unto Moses, and spake unto him out of the tent of meeting, saying,

DRA And the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying:

YLT And Jehovah calleth unto Moses, and speaketh unto him out of the tent of meeting, saying,

DBY And Jehovah called to Moses and spoke to him out of the tent of meeting, saying,

RV And the LORD called unto Moses, and spake unto him out of the tent of meeting, saying,

WBS And the LORD called to Moses, and spoke to him out of the tabernacle of the congregation, saying,

KJB And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

BB And the Lord called vnto Moyses, and spake vnto him out of the tabernacle of the congregation, saying:
  (And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying:)

GNV Nowe the Lord called Moses, and spake vnto him out of the Tabernacle of the Congregation, saying,
  (Now the Lord called Moses, and spake unto him out of the Tabernacle of the Congregation, saying, )

CB And the LORDE called Moses, and spake vnto him out of ye Tabernacle of wytnesse, and sayde:
  (And the LORD called Moses, and spake unto him out of ye/you_all Tabernacle of wytnesse, and said:)

WYC FORSOTHE the Lord clepide Moyses, and spak to him fro the tabernacle of witnessyng, `and seide,
  (FORSOTHE the Lord called Moses, and spoke to him from the tabernacle of witnessing, `and said,)

LUT Und der HErr rief Mose und redete mit ihm von der Hütte des Stifts und sprach:
  (And the LORD rief Mose and talked with him from the Hütte the Stifts and spoke:)

CLV Vocavit autem Moysen, et locutus est ei Dominus de tabernaculo testimonii, dicens:[fn]
  (Vocavit however Moysen, and spoke it_is to_him Master about tabernaculo testimonii, dicens:)


1.1 Præfatio Hebraice VAIICRA ISICHIUS in Levit. Liber iste Leviticus dicitur quia scilicet in hoc nomine totius libri argumentum manifestatur. Tribus Levi tabernaculi ministerium sortita est, in quo sacrificia, et primitias, et primogenitorum oblationes offerri præceptum est, quia omnia sacrificia ad Levitas pertinent Num. 18.. A quibus liber iste congruum sortitus est nomen, qui hæc omnia digerit per ordinem. Latine Offertorius vel sacrificativus dicitur, quia de sacrificiis et cæremoniis agit. Hic bene post Exodum ponitur: in eo enim tabernaculum ordinatur, in hoc ea continentur quæ Dominus Moysi de tabernaculo loquebatur, et tabernaculi cæremoniæ. Si quis autem quærat quare libri legis divisi sunt, cum historia tempore indivisa sit, respondendum est: ut fastidium scilicet lectori auferret librorum divisio, sicut et viæ spatia dividit viator, ut tanquam divisus minuatur labor. Rabanus ab Isichio Hierosolymorum episcopo, qui Leviticum satis plene exposuit, multa collegit, et ab aliis quoque Patribus, qui ejus aliquas sententias exposuerunt, quædam operi suo apposuit, et ex confuso sententiarum ordine quemdam expositionis ordinem multorum doctorum sententias alternando composuit. ISICHIUS in Levit. Præ omnibus necesse est interpretationem legis ad anagogen trahi, et spiritualem intelligentiam in littera prescrutari. Hoc enim non contradicit legi, sed eam defendit. Spiritualem quippe intellectum diligenter esse inquirendum etiam ipse Christus ostendit, qui in parabolis suis Matth. 13. agrum, mundum; agricolam seminantem semen bonum, justos; zizania, malignos; messores quoque, angelos; et inimicum superseminantem, diabolum appellavit. Quis ergo vetat bovem eum qui operatur justitiam, appellare; sicut ovem, simplicem; et innocentem, columbam: et turturem sublimius agentes et contemplationi vacantes? Nunquid non Ezechiel Hierusalem leænam dixit: et catulum ejus, Eliachim, qui ductus est in Ægyptum, et alium catulum Joachim in Babylonem ductum? Ezech. 19. Non solum quæ in parabolis dicta sunt, sed et quæ secundum historiam sunt, ad sublimiorem ducenda esse intellectum Paulus ostendit, dicens: Scriptum est quoniam Abraham habuit duos filios, etc.; post quæ addidit: Quæ sunt secundum allegoriam dicta: hæc enim sunt duo Testamenta, etc. Gal. 4.. Fortassis autem noxia erit littera spoliata spirituali intelligentia, et variis reprehensionibus obnoxia. Unde per Ezechielem et bonam legem, et non bonam Dominus appellat, dicens: Dedi eis præcepta mea, et judicia mea ostendi eis, quæ faciat homo et vivat in eis. Et alibi: Dedi eis mandata non bona, et judicia in quibus non vivant. Patet ergo bona esse et non bona; et in quibus vivant et in quibus non vivant: qui enim custodit sanctum Spiritum, vivit in eis; qui autem secundum carnem, moritur, quia vitam non cognoscit in eis. Deinde legislator non semper, sed certo tempore voluit custodiri legis superficiem, ut reprimeret duram Judæorum cervicem; unde: Scio quod populus iste duræ cervicis sit Exod. 32.; Osee autem vocat Judæos vitulam consternantem, quæ scilicet nullo modo domatur. Et alibi: Ephraim vitula docta diligere trituram, transivi super pulchritudinem colli ejus Osee. 10.; in quo obedientia significatur. Jugum enim legis imposuit, ut humiliati libenter susciperent leve et suave jugum Evangelii Matth. 12.. ORIG., homil. 1, in Levit. Si secundum quosdam etiam nostrorum simplicem intellectum sequamur, et absque ulla, ut ipsi nos ridere solent, stropha verbi et allegoriæ nubilo vocem legislatoris excipiamus, ego ecclesiasticus sub fide Christi vivens, et in medio Ecclesiæ positus, ad sacrificandum vitulos vel agnos, et ad offerendam similam cum thure et oleo, divini præcepti auctoritate compellor: ipse ergo Dominus, ipse Spiritus sanctus deprecandus est, ut omnem nebulam peccati quæ visum cordis nostri obscurat, auferre dignetur, ut spiritualem intelligentiam intueamur, secundum illud: Revela oculos meos et considerabo mirabilia, etc. Psal. 118.. ISID. Omnis hostiarum diversitas Christi hostiam præfigurabat. Unde, veritate oblata, cessavit umbra I Cor. 15., verum sacrificium veri et æterni sacerdotis præfigurans. Ideo autem hostiis animalium propter emundationem oblatis, una vera hostia Christi promittebatur, in qua fieret remissio peccatorum contractorum de carne et sanguine, qui regnum Dei non possidebunt: quia substantia corporalis in cœlestem mutabitur qualitatem. Christus in vitulo propter virtutem crucis offerebatur; in agno, propter innocentiam; in ariete, propter principatum; in hirco, propter similitudinem carnis peccati; in turture et columba, quia Deus et homo. Mediator enim Dei et hominum in duarum substantiarum conjunctione monstrabatur; in similaginis conspersione, credentium per aquam baptismi collectam esse Ecclesiam, id est corpus Christi, ostendebatur. Nos autem moraliter offerimus vitulum, cum carnis superbiam vincimus; agnum, cum irrationabiles motus corrigimus; hædum, cum lasciviam superamus; columbam, dum simplices sumus; turturem, dum casti sumus, vel dum castitatem servamus; panes azymos, cum non in fermento malitiæ, sed in azymis sinceritatis et veritatis epulamur. RAB. Singula sacrificia, imo singulas pene syllabas, et vestes Aaron, et totum Leviticum ordinem cœlestia dicit spirare sacramenta. Origenes quoque ait: Quia sicut in novissimis diebus Verbum Dei ex Maria virgine carne vestitum processit in mundum; cujus caro ab omnibus videbatur, divinitas paucis et electis cognita tegebatur: sic verbum Dei per prophetas profertur ad homines, ibi carnis, hic litteræ velamine tectum. Littera tanquam caro aspicitur: spiritualis sensus tanquam divinitas sentitur. Vocavit, etc. ISICH. in Levit. Per conjunctionem sequentia jungit præcedentibus; initium, scilicet libri hujus cum fine præcedentis: unius enim et ejusdem diei opus in utroque continetur. Liber quoque Numeri, quia nihil habet medium inter se et Leviticum, simile sortitur proœmium; hoc est: Locutusque est Dominus ad Moysen in deserto Sinai, etc. Num. 1.. Nihil ergo post historiam Levitici ante historiam Numeri populus egit: neque enim locum mutaverat, quia necdum tabernaculum dedicaverat, nec multum temporis præterierat. In primo quippe mense secundi anni, ejusdem mensis initio agere cœperunt. In Exodo autem et Genesi, quia multum temporis medium, mortis Joseph et egressionis filiorum Isræl, fluxerat, conjunctio non obtinet principium, sed opportunum dispensationi eorum dispensatur exordium: Hæc sunt nomina filiorum Isræl, qui ingressi sunt Ægyptum. ISICH. Secundum 70. Revocavit. Sicut secundum eos revocavit Deus Beseleel ex nomine, quando præcepit fieri tabernaculum secundum figuram, quæ ostensa est in monte: ergo et nunc quamdam sacrificiorum intelligibilium imaginem describere præcepit; hæc revocatio quippe quamdam dispensationem rerum vel verborum ad superiora respicientium innuit. ORIG. hom. 1 in Levit. Vocavit autem, etc. In principio, etc., usque ad qui ad hæc audienda interiores aures afferunt mundas. ISICH. in Levit. Quod non diligat Deus Judæorum sacrificia, etc., usque ad et aperte hæc vocatio dispensationem verborum vel rerum respicientium ad superiora innuit. ORIG. homil. 1 Exod. Hominem quem primo posuit ad offerendum Domino, etc., usque ad sacrificium quoque duplex est quod et terrestria et cœlestia salvet. ID., ibid. Homo qui ad imaginem Dei et similitudinem factus rationabiliter vivit, etc., usque ad et collum ejus sicut turturis. ISICH. in Levit. Simplicem designat hominem, etc., usque ad jumentis etiam salus conceditur. ID. Sacrificium Deus exigit ut nobis proficiat, non sibi, etc., usque ad quæ tandem pro nobis aut contra nos testimonium dicant.


1.1 Præfatio Hebraice VAIICRA ISICHIUS in Levit. Liber iste Leviticus it_is_said because scilicet in hoc nomine totius libri argumentum manifestatur. Tribus Levi tabernaculi ministerium sortita it_is, in quo sacrificia, and primitias, and primogenitorum oblationes offerri præceptum it_is, because omnia sacrificia to Levitas pertinent Num. 18.. A to_whom liber iste congruum sortitus it_is nomen, who this omnia digerit per ordinem. Latine Offertorius or sacrificativus it_is_said, because about sacrificiis and cæremoniis agit. Hic bene after Exodum putsur: in eo because tabernaculum ordinatur, in hoc ea continentur which Master Moysi about tabernaculo loquebatur, and tabernaculi cæremoniæ. When/But_if who/any however quærat quare libri legis divisi are, when/with historia tempore indivisa let_it_be, respondendum it_is: as fastidium scilicet lectori auferret librorum divisio, like and viæ spatia dividit viator, as tanquam divisus minuatur labor. Rabanus away Isichio Hierosolymorum episcopo, who Leviticum satis plene exposuit, multa collegit, and away aliis quoque Patribus, who his aliquas sententias exposuerunt, quædam operi his_own apposuit, and ex confuso sententiarum ordine quemdam expositionis ordinem multorum doctorum sententias alternando composuit. ISICHIUS in Levit. Præ omnibus necesse it_is interpretationem legis to anagogen trahi, and spiritualem intelligentiam in littera prescrutari. Hoc because not/no contradicit legi, but her defendit. Spiritualem quippe intellectum diligenter esse inquirendum also himself Christus ostendit, who in parabolis to_his_own Matth. 13. agrum, the_world; agricolam seminantem seed bonum, justos; zizania, malignos; messores quoque, angelos; and inimicum superseminantem, diabolum appellavit. Who ergo vetat bovem him who operatur justitiam, appellare; like ovem, simplicem; and innocentem, columbam: and turturem sublimius agentes and contemplationi vacantes? Nunquid not/no Ezechiel Hierusalem leænam dixit: and catulum his, Eliachim, who leadership it_is in Ægyptum, and alium catulum Yoachim in Babylonem ductum? Ezech. 19. Non solum which in parabolis dicta are, but and which after/second historiam are, to sublimiorem ducenda esse intellectum Paulus ostendit, dicens: Scriptum it_is quoniam Abraham habuit duos filios, etc.; after which addidit: Quæ are after/second allegoriam dicta: this because are two Testamenta, etc. Gal. 4.. Fortassis however noxia will_be littera spoliata spirituali intelligentia, and variis reprehensionibus obnoxia. Unde per Ezechielem and goodm legem, and not/no goodm Master appellat, dicens: Dedi eis præcepta mea, and yudicia mea ostendi eis, which let_him_do human and he_lives in eis. And alibi: Dedi eis mandata not/no good, and yudicia in to_whom not/no vivant. Patet ergo good esse and not/no good; and in to_whom vivant and in to_whom not/no vivant: who because custodit sanctum Spiritum, vivit in eis; who however after/second carnem, moritur, because life not/no cognoscit in eis. Godnde legislator not/no semper, but certo tempore voluit custodiri legis superficiem, as reprimeret duram Yudæorum cervicem; unde: Scio that populus iste duræ cervicis sit Exod. 32.; Osee however vocat Yudæos vitulam consternantem, which scilicet nullo modo domatur. And alibi: Ephraim vitula docta diligere trituram, transivi super pulchritudinem colli his Osee. 10.; in quo obedientia significatur. Yugum because legis imposuit, as humiliati libenter susciperent leve and suave yugum Evangelii Matth. 12.. ORIG., homil. 1, in Levit. When/But_if after/second quosdam also nostrorum simplicem intellectum sequamur, and without ulla, as ipsi nos ridere solent, stropha verbi and allegoriæ nubilo vocem legislatoris excipiamus, I ecclesiasticus under fide Christi vivens, and in medio Ecclesiæ positus, to sacrificandum vitulos or agnos, and to offerendam similam when/with thure and oleo, divini præcepti auctoritate compellor: himself ergo Master, himself Spiritus sanctus deprecandus it_is, as omnem nebulam peccati which visum cordis our obscurat, auferre dignetur, as spiritualem intelligentiam intueamur, after/second illud: Revela oculos meos and considerabo mirabilia, etc. Psal. 118.. ISID. Omnis hostiarum diversitas Christi hostiam præfigurabat. Unde, veritate oblata, cessavit umbra I Cor. 15., verum sacrificium veri and æterni sacerdotis præfigurans. Ideo however hostiis animalium propter emundationem oblatis, una vera hostia Christi promittebatur, in which fieret remissio peccatorum contractorum about carne and sanguine, who kingdom God not/no possidebunt: because substantia corporalis in cœlestem mutabitur qualitatem. Christus in vitulo propter virtutem crucis offerebatur; in agno, propter innocentiam; in ariete, propter principatum; in hirco, propter similitudinem carnis peccati; in turture and columba, because God and homo. Mediator because God and hominum in duarum substantiarum conyunctione monstrabatur; in similaginis conspersione, credentium per waterm baptismi collectam esse Ecclesiam, id it_is corpus Christi, ostendebatur. Nos however moraliter offerimus vitulum, when/with carnis superbiam vincimus; agnum, when/with irrationabiles motus corrigimus; hædum, when/with lasciviam superamus; columbam, dum simplices sumus; turturem, dum casti sumus, or dum castitatem servamus; panes azymos, when/with not/no in fermento malitiæ, but in azymis sinceritatis and veritatis epulamur. RAB. Singula sacrificia, imo singulas pene syllabas, and vestes Aaron, and totum Leviticum ordinem cœlestia dicit spirare sacramenta. Origenes quoque ait: Quia like in novissimis days Verbum God ex Maria virgine carne vestitum processit in the_world; cuyus caro away omnibus videbatur, divinitas paucis and electis cognita tegebatur: so verbum God per prophetas profertur to homines, ibi carnis, this litteræ velamine tectum. Littera tanquam caro aspicitur: spiritualis sensus tanquam divinitas sentitur. Vocavit, etc. ISICH. in Levit. Per conyunctionem sequentia yungit præcedentibus; initium, scilicet libri huyus when/with fine præcedentis: unius because and hisdem diei opus in utroque is_contained. Liber quoque Numeri, because nihil habet medium between se and Leviticum, simile sortitur proœmium; hoc it_is: Locutusque it_is Master to Moysen in deserto Sinai, etc. Num. 1.. Nihil ergo after historiam Levitici ante historiam Numeri populus egit: neque because place mutaverat, because necdum tabernaculum dedicaverat, but_not multum temporis præterierat. In primo quippe mense secundi anni, hisdem mensis initio agere cœperunt. In Exodo however and Genesi, because multum temporis medium, mortis Yoseph and egressionis filiorum Isræl, fluxerat, conyunctio not/no obtinet principium, but opportunum dispensationi eorum dispensatur exordium: Hæc are nomina filiorum Isræl, who ingressi are Ægyptum. ISICH. Secundum 70. Revocavit. Sicut after/second them revocavit God Beseleel ex nomine, when præcepit fieri tabernaculum after/second figuram, which ostensa it_is in monte: ergo and now quamdam sacrificiorum intelligibilium imaginem describere præcepit; this revocatio quippe quamdam dispensationem rerum or verborum to superiora respicientium innuit. ORIG. hom. 1 in Levit. Vocavit autem, etc. In principio, etc., usque to who to this audienda interiores aures afferunt mundas. ISICH. in Levit. That not/no diligat God Yudæorum sacrificia, etc., usque to and aperte this vocatio dispensationem verborum or rerum respicientium to superiora innuit. ORIG. homil. 1 Exod. Hominem which primo posuit to offerendum Domino, etc., usque to sacrificium quoque duplex it_is that and terrestria and cœlestia salvet. ID., ibid. Homo who to imaginem God and similitudinem factus rationabiliter vivit, etc., usque to and collum his like turturis. ISICH. in Levit. Simplicem designat hominem, etc., usque to yumentis also salus conceditur. ID. Sacrificium God exigit as nobis proficiat, not/no sibi, etc., usque to which tandem pro nobis aut contra nos testimonium dicant.

BRNAnd the Lord called Moses again and spoke to him out of the tabernacle of witness, saying, Speak to the children of Israel, and thou shalt say to them,

BrLXX ΚΑΙ ἀνεκάλεσε Μωυσῆν, καὶ ἐλάλησε Κύριος αὐτῷ ἐκ τῆς σκηνῆς τοῦ μαρτυρίου, λέγων,
  (KAI anekalese Mōusaʸn, kai elalaʸse Kurios autōi ek taʸs skaʸnaʸs tou marturiou, legōn, )


TSNTyndale Study Notes:

1:1 The Lord called to Moses from the Tabernacle: Leviticus is part of the ongoing narrative of the Pentateuch (Gen 1:1Deut 34:12). It is part of the history of God’s saving acts: God chose Israel to be his people, delivered them from slavery in Egypt, entered into a covenant relationship with them, and guided them through the desert to the Promised Land. Specifically, Leviticus picks up with events recorded in Exod 40:34-38, when construction of the Tabernacle is completed. It has been dedicated, and the Lord has filled it with his glory. Now the Lord gives Moses instructions for conducting worship at the Tabernacle.
• The Tabernacle (literally Tent of Meeting; see study note on Exod 27:21) was an earthly representation of God’s palace. Inside the Most Holy Place, the Ark of the Covenant represented God’s throne (Exod 40:1-33). The Lord’s glory resided between the outstretched wings of the cherubim. There he would meet with Israel to communicate his will to them (see Exod 25:22).


UTNuW Translation Notes:

Note 1 topic: figures-of-speech / possession

מֵ⁠אֹ֥הֶל מוֹעֵ֖ד

from,tent meeting

The author of Leviticus is using the possessive to describe Yahweh's meeting with Moses (and, by extension, the whole people) within the physical location of the tent. If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites”

Note 2 topic: writing-quotations

לֵ⁠אמֹֽר

to=say

The word translated saying introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.

BI Lev 1:1 ©