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.
OEB No OEB NUM book available
WEBBE Please pardon the iniquity of this people according to the greatness of your loving kindness, and just as you have forgiven this people, from Egypt even until now.”
WMBB (Same as above)
NET Please forgive the iniquity of this people according to your great loyal love, just as you have forgiven this people from Egypt even until now.”
LSV please forgive the iniquity of this people, according to the greatness of Your kindness, and as You have borne with this people from Egypt, even until now.”
FBV Please forgive the sin of these people since your trustworthy love is so great, in the same way that you have forgiven them from the time they left Egypt until now.”
T4T So, because you love people like that, forgive these people for the sins that they have committed, just like you have continued to forgive them ever since they left Egypt.”
LEB Please forgive the sin of this people according to the greatness of your loyal love, just as you forgave[fn] this people, from Egypt until now.”
BBE May the sin of this people have forgiveness, in the measure of your great mercy, as you have had mercy on them from Egypt up till now.
Moff No Moff NUM book available
JPS Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.'
ASV Pardon, I pray thee, the iniquity of this people according unto the greatness of thy lovingkindness, and according as thou hast forgiven this people, from Egypt even until now.
DRA Forgive, I beseech thee, the sins of this people, according to the greatness of thy mercy, as thou hast been merciful to them from their going out of Egypt unto this place.
YLT forgive, I pray Thee, the iniquity of this people, according to the greatness of Thy kindness, and as Thou hast borne with this people from Egypt, even until now.'
Drby Pardon, I beseech thee, the iniquity of this people according to the greatness of thy loving-kindness, and as thou hast forgiven this people, from Egypt even until now.
RV Pardon, I pray thee, the iniquity of this people according unto the greatness of thy mercy, and according as thou hast forgiven this people, from Egypt even until now.
Wbstr Pardon, I beseech thee, the iniquity of this people according to the greatness of thy mercy, and as thou hast forgiven this people, from Egypt, even until now.
KJB-1769 Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.[fn]
(Pardon, I beseech/implore thee/you, the iniquity of this people according unto the greatness of thy/your mercy, and as thou/you hast forgiven this people, from Egypt even until now. )
KJB-1611 [fn]Pardon, I beseech thee, the iniquitie of this people, according vnto the greatnesse of thy mercie, and as thou hast forgiuen this people, from Egypt, euen vntill now.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
Bshps Be mercyfull I beseche thee vnto the sinne of this people accordyng vnto thy great mercy, as thou hast forgeuen this people from Egypt, euen vntyll nowe.
(Be merciful I beseche thee/you unto the sin of this people accordyng unto thy/your great mercy, as thou/you hast forgiven this people from Egypt, even until nowe.)
Gnva Be mercifull, I beseech thee, vnto the iniquitie of this people, according to thy great mercie, and as thou hast forgiuen this people from Egypt, euen vntill nowe.
(Be merciful, I beseech/implore thee/you, unto the iniquity of this people, according to thy/your great mercy, and as thou/you hast forgiven this people from Egypt, even until nowe. )
Cvdl O be gracious now vnto the synne of this people acordinge to thy greate mercy, like as thou hast forborne this people also, euer from Egipte vnto this place.
(O be gracious now unto the sin of this people according to thy/your great mercy, like as thou/you hast forborne this people also, ever from Egypt unto this place.)
Wycl foryyue thou the synne of this thi puple, aftir the greetnesse of thi merci, as thou were merciful to men goynge out of Egipt `til to this place.
(foryyue thou/you the sin of this thy/your people, after the greatness of thy/your merci, as thou/you were merciful to men goynge out of Egypt `til to this place.)
Luth So sei nun gnädig der Missetat dieses Volks nach deiner großen Barmherzigkeit, wie du auch vergeben hast diesem Volk aus Ägypten bis hieher.
(So be now gnädig the/of_the misdeed/iniquity dieses peoples after deiner large compassion, like you also forgive have this_one people out_of Egypt until hieher.)
ClVg Dimitte, obsecro, peccatum populi hujus secundum magnitudinem misericordiæ tuæ, sicut propitius fuisti egredientibus de Ægypto usque ad locum istum.
(Dimitte, obsecro, peccatum of_the_people huyus after/second magnitudinem misericordiæ tuæ, like propitius fuisti egredientibus about Ægypto until to place that. )
BMM BibleMapper.com Maps:
Numbers 13-14; 20-21; 33; Deuteronomy 1-2; 10:6-9
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.