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.
Key: khaki: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).
BrLXXΚαὶ ἐκεῖθεν τὸ φρέαρ· τοῦτο φρέαρ, ὃ εἶπε Κύριος πρὸς Μωυσῆν, συνάγαγε τὸν λαὸν, καὶ δώσω αὐτοῖς ὕδωρ πιεῖν. (Kai ekeithen to frear; touto frear, ho eipe Kurios pros Mōusaʸn, sunagage ton laon, kai dōsō autois hudōr piein. )
BrTrAnd thence they came to the well; this is the well of which the Lord said to Moses, Gather the people, and I will give them water to drink.
ULTand from there to Beer. It is the well where Yahweh said to Moses, “Gather the people, and I will give water to them.”
USTFrom there the Israelites traveled to Beer. There was a well there where Yahweh previously had said to Moses, “Gather the people together, and I will give them water.”
BSB § From there they went on to Beer,[fn] the well where the LORD said to Moses, “Gather the people so that I may give them water.”
NETAnd from there they traveled to Beer; that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”
LSVAnd from there [they journeyed] to Beer; it [is] the well [concerning] which YHWH said to Moses, “Gather the people, and I give water to them.”
FBVFrom there they moved on to Beer, the well where the Lord told Moses, “Have the people gather together so I can give them water.”
T4TFrom there, the Israelis traveled to Beer. There was a well there, where Yahweh previously had said to Moses/me, “Gather the people together, and I will give them water.”
LEBFrom there they went to Beer, which is the water well where Yahweh spoke to Moses, “Gather the people, that I may give them water.”
BBEFrom there they went on to Beer, the water-spring of which the Lord said to Moses, Make the people come together and I will give them water.
JPSAnd from thence to Beer; that is the well whereof the LORD said unto Moses: 'Gather the people together, and I will give them water.'
ASVAnd from thence they journeyed to Beer: that is the well whereof Jehovah said unto Moses, Gather the people together, and I will give them water.
DRAWhen they went from that place, the well appeared whereof the Lord said to Moses: Gather the people together, and I will give them water.
YLTAnd from thence [they journeyed] to Beer; it [is] the well [concerning] which Jehovah said to Moses, 'Gather the people, and I give to them — water.'
DrbyAnd from thence to Beer: that is the well of which Jehovah spoke to Moses, Assemble the people, and I will give them water.
RVAnd from thence they journeyed to Beer: that is the well whereof the LORD said unto Moses, Gather the people together, and I will give them water.
WbstrAnd from thence they went to Beer: that is the well of which the LORD spoke to Moses, Assemble the people, and I will give them water.
KJB-1769And from thence they went to Beer: that is the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water.
KJB-1611And from thence they went to Beer: that is the well whereof the LORD spake vnto Moses, Gather the people together, and I will giue them water. (Modernised spelling is same as from KJB-1769 above)
BshpsFrom thence they returned vnto Beer: The same is the well wherof the Lord spake vnto Moyses: Gather the people together, and I will geue them water. (From thence they returned unto Beer: The same is the well wherof the Lord spake unto Moses: Gather the people together, and I will give them water.)
GnvaAnd from thence they turned to Beer: the same is the well where the Lord said vnto Moses, Assemble the people, and I wil giue them water. (And from thence they turned to Beer: the same is the well where the Lord said unto Moses, Assemble the people, and I will give them water. )
CvdlAnd from thence they came to the well. This is the well, wherof the LORDE spake vnto Moses: gather the people together, I wil geue them water. (And from thence they came to the well. This is the well, wherof the LORD spake unto Moses: gather the people together, I will give them water.)
WyclFro that place the pit apperide, of which the Lord spak to Moyses, Gadere thou the puple, and Y schal yyue watir to it. (From that place the pit appeared, of which the Lord spake to Moses, Gadere thou/you the people, and I shall give water to it.)
LuthUnd von dannen zogen sie zum Brunnen. Das ist der Brunnen, davon der HErr zu Mose sagte: Sammle das Volk, ich will ihnen Wasser geben. (And from dannen pulled they/she/them for_the Brunnen. The is the/of_the Brunnen, of_that the/of_the LORD to Mose said: Sammle the people, I will to_them water give.)
ClVgEx eo loco apparuit puteus, super quo locutus est Dominus ad Moysen: Congrega populum, et dabo ei aquam.[fn] (From eo instead apparuit puteus, over quo spoke it_is Master to Moysen: Congrega the_people, and dabo to_him waterm. )
21.16Ex eo loco, etc. ORIG., hom. 12 in Num. Quid est quod magnopere præcipit Dominus, etc., usque ad quia una est substantia et natura Trinitatis. ID., ibid. Possunt et illi putei videri, etc., usque ad et terram removit, quam injecerant Philistæi. Notandum autem quia, dum viveret Abraham, non sunt ausi Philistæi replere puteos aut injicere terram, sed eo mortuo invaluerunt et insidiati sunt puteis ejus, sed reparantur per Isaac. Puer quoque Abrahæ ad puteos invenit Rebeccam, quæ interpretatur Patientia: hæc efficitur uxor Isaac, sed apud puteos Gen. 24, 29.; similiter Jacob cum ad Mesopotamiam venit habens præceptum patris, ne alienigenam duceret uxorem, apud puteos invenit Rachel; et Moyses Sephoram Exod. 2.. Si ergo intellexisti quæ et quales sint sanctorum uxores, si vis patientiam in conjugium sumere, vel sapientiam et alias animi virtutes, et dicere quod de sapientia dictum est: Hanc quæsivi mihi ducere uxorem Sap. 8., esto assidue circa puteos istos, et ibi reperies hujusmodi conjugem, quia apud viventis verbi fluenta certum est habitare virtutes. Sunt ergo multi putei intra animam, et alii plurimi in singulis Scripturarum sermonibus et sensibus: est tamen hic eminentior quem foderunt, non quicunque homines, sed principes, et horum sublimiores, quos appellavit reges. Ideo in hymnis canitur Deo apud hunc puteum, et scriptum est quoniam hic est puteus super quo locutus est Dominus Moysi: Congrega populum et dabo ei aquam de puteo. Congrega populum et dabo. Lex convocat te ad puteum, Christum, scilicet Dei Filium, propria quidem substantia subsistentem, uno tamen cum Patre et Spiritu Deitatis fonte nominatum. Ad hunc ergo puteum, id est ad Christi fidem convocat te lex. Inde ipse dicit: quia Moyses de me scripsit Joan. 4.. Vocat autem ut bibamus aquas, et cantemus ei canticum, id est, corde credamus ad justitiam et ore confiteamur ad salutem Rom. 10.. Foderunt illum principes et excuderunt reges. Principes ergo foderunt, reges excuderunt, quod ab excudendo, non excidendo dictum est. Excudi enim dicitur, quod in saxo cæditur vel formatur. Principes ergo tanquam inferiores foderunt, id est quasi in terræ mollitiem altitudinem quamdam demerserunt: hi vero quos reges appellat, quasi fortiores, non solum terræ profundum, sed saxi duritiam penetrant, ut perveniant ad profundiores aquas, et ipsas abyssi venas perscrutentur, scientes judicia Dei esse abyssum multam. Hi sunt apostoli, quorum aliquis dicit: Nobis autem revelavit Deus per Spiritum suum; Spiritus enim omnia scrutatur etiam alta Dei I Cor. 2.. Qui ergo per Spiritum sanctum possunt alta scrutari et penetrare profunda mysteria putei, reges esse dicuntur, qui puteum in petra excuderunt, quia dura et difficilia scientiæ penetrarunt secreta. Foderunt ergo putenm istum principes, et excuderunt reges gentium, id est, Apostoli, qui gentes congregaverunt ad obediendum fidei, et omnibus patefecerunt scientiam Christi, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. Impleverunt enim mandatum Dei, docentes omnes gentes, et baptizantes eos in nomine Patris et Filii et Spiritus sancti Matth. 28.. Et per hoc excuderunt, id est, patefecerunt scientiam putei. Hæc quoque quæ in manibus habemus, nobis puteus est, et omnis Scriptura legis et prophetarum: evangelica quoque et apostolica simul unus puteus est, quem non possunt fodere vel excudere, nisi reges et principes, qui scilicet possunt auferre terram et amovere superficiem litteræ, et de inferiori petra, ubi Christus est, spiritales sensus velut aquam vivam proferre. Reges dicuntur, quia peccati regnum expulerunt, et justitiæ regnum in membris suis posuerunt. Decet enim eum docere cæteros, qui prius fecerit quæ docet, unde: Qui fecerit et docuerit sic homines, magnus vocabitur in regno cœlorum Matth. 5.; magnum autem in regno esse, est regem esse.
21.16From eo loco, etc. ORIG., hom. 12 in Num. What it_is that magnopere præcipit Master, etc., until to because una it_is substantia and natura Trinitatis. ID., ibid. Possunt and illi putei videri, etc., until to and the_earth/land removit, how inyecerant Philistæi. Notandum however quia, dum viveret Abraham, not/no are ausi Philistæi replere puteos aut inyicere the_earth/land, but eo mortuo invaluerunt and insidiati are puteis his, but reparantur through Isaac. Puer too Abrahæ to puteos invenit Rebeccam, which interpretatur Patientia: these_things efficitur wife Isaac, but apud puteos Gen. 24, 29.; likewise Yacob when/with to Mesopotamiam he_came habens præceptum patris, not alienigenam duceret wife, apud puteos invenit Rachel; and Moyses Sephoram Exod. 2.. When/But_if therefore intellexisti which and quales sint sanctorum uxores, when/but_if you_want patientiam in conyugium sumere, or wisdom and alias animi virtutes, and dicere that about sapientia dictum it_is: Hanc quæsivi to_me to_lead wife Sap. 8., esto assidue circa puteos istos, and there reperies huyusmodi conyugem, because apud viventis verbi fluenta certum it_is to_live virtutes. Sunt therefore multi putei intra animam, and alii plurimi in singulis Scripturarum sermonibus and sensibus: it_is tamen this eminentior quem foderunt, not/no quicunque homines, but principes, and horum sublimiores, which he_called reges. Ideo in hymnis canitur Deo apud this_one puteum, and scriptum it_is quoniam this it_is puteus over quo spoke it_is Master of_Moses: Congrega the_people and dabo to_him waterm about puteo. Congrega the_people and dabo. Lex convocat you(sg) to puteum, Christum, scilicet of_God Son, propria indeed substantia subsistentem, uno tamen when/with Patre and Spiritu of_Godtatis fonte nominatum. Ad this_one therefore puteum, id it_is to of_Christ faith convocat you(sg) lex. Inde exactly_that/himself he_says: because Moyses about me scripsit Yoan. 4.. Vocat however as bibamus waters, and cantemus to_him canticum, id it_is, corde credamus to justitiam and ore confiteamur to salutem Rom. 10.. Foderunt him principes and excuderunt reges. Principes therefore foderunt, reges excuderunt, that away excudendo, not/no excidendo dictum it_is. Excudi because it_is_said, that in saxo cæditur or formatur. Principes therefore tanquam inferiores foderunt, id it_is as_if in terræ mollitiem altitudinem quamdam demerserunt: hi vero which reges appellat, as_if fortiores, not/no solum terræ profundum, but saxi duritiam penetrant, as perveniant to profundiores waters, and ipsas abyssi venas perscrutentur, scientes yudicia of_God esse abyssum multam. They are apostoli, quorum aliwho/any he_says: Nobis however revelavit God through Spiritum suum; Spiritus because everything scrutatur also alta of_God I Cor. 2.. Who therefore through Spiritum holy possunt alta scrutari and penetrare profunda mysteria putei, reges esse dicuntur, who a_well in petra excuderunt, because dura and difficilia scientiæ penetrarunt secreta. Foderunt therefore putenm that principes, and excuderunt reges gentium, id it_is, Apostoli, who gentes congregaverunt to obediendum of_faith, and to_all patefecerunt scientiam of_Christ, in quo are everyone thesauri sapientiæ and scientiæ absconditi. Impleverunt because mandatum of_God, docentes everyone gentes, and baptizantes them in nomine Patris and Children and Spiritus sancti Matth. 28.. And through this excuderunt, id it_is, patefecerunt scientiam putei. This too which in manibus habemus, us puteus it_is, and everyone Scriptura legis and prophetarum: evangelica too and apostolica simul unus puteus it_is, which not/no possunt fodere or excudere, nisi reges and principes, who scilicet possunt auferre the_earth/land and amovere superficiem litteræ, and about inferiori petra, where Christus it_is, spiritales sensus velut waterm vivam proferre. Reges dicuntur, because peccati kingdom expulerunt, and justitiæ kingdom in membris to_his_own posuerunt. Decet because him docere cæteros, who first/before fecerit which teaches, unde: Who fecerit and docuerit so homines, big vocabitur in regno cœlorum Matth. 5.; magnum however in regno esse, it_is regem esse.
21:16-18 The location of Beer is unknown (cp. Isa 15:8). The poetic fragment describes the excavation of a new well and reflects the joy that this occasioned in a semiarid region. That the laborers were princes and leaders and the tools were scepters and staffs may indicate that digging the well included a festive ceremony.
(Some words not found in UHB: and=from=there Beer,to who/which the,well which/who he/it_had_said YHWH to,Moses gather_~_together DOM the,people and,give to/for=them water )
This can be stated as two sentences. Alternate translation: “to Beer. There was a well there”
(Occurrence 0) where Yahweh said to Moses, “Gather the people together for me to give them water.”
(Some words not found in UHB: and=from=there Beer,to who/which the,well which/who he/it_had_said YHWH to,Moses gather_~_together DOM the,people and,give to/for=them water )
This can be stated as an indirect quote. Alternate translation: “where Yahweh told Moses to gather the people together for him to give them water”
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.
