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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).
BrLXXΤότε ᾖσεν Ἰσραὴλ τὸ ἆσμα τοῦτο ἐπὶ τοῦ φρέατος, ἐξάρχετε αὐτῷ φρέαρ, (Tote aʸsen Israaʸl to asma touto epi tou freatos, exarⱪete autōi frear, )
BrTrThen Israel sang this song at the well, Begin to sing[fn]of the well;
JPSThen sang Israel this song: Spring up, O well — sing ye unto it —
ASVThen sang Israel this song: ⇔ Spring up, O well; sing ye unto it:
DRAThen Israel sung this song: Let the well spring up. They sung thereto:
YLTThen singeth Israel this song, concerning the well — they have answered to it:
DrbyThen Israel sang this song, Rise up, well! sing unto it:
RVThen sang Israel this song: Spring up, O well; sing ye unto it:
WbstrThen Israel sung this song, Spring up, O well; sing ye to it:
KJB-1769¶ Then Israel sang this song, Spring up, O well; sing ye unto it:[fn][fn] (¶ Then Israel sang this song, Spring up, O well; sing ye/you_all unto it: )
KJB-1611¶ [fn][fn]Then Israel sang this song, Spring vp O well, Sing ye vnto it: (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsThen Israel sang this song: Spryng vp well, syng ye vnto it: (Then Israel sang this song: Spryng up well, syng ye/you_all unto it:)
GnvaThen Israel sang this song, Rise vp well, sing ye vnto it. (Then Israel sang this song, Rise up well, sing ye/you_all unto it. )
CvdlThen sange Israel this songe, and they sange one after another ouer the well: (Then sange Israel this songe, and they sange one after another over the well:)
WyclThanne Israel soong this song, The pit stie; (Then Israel soong this song, The pit stie;)
LuthDa sang Israel dieses Lied, und sangen umeinander über dem Brunnen: (So sang Israel dieses Lied, and sangen umeinander above to_him Brunnen:)
ClVgTunc cecinit Israël carmen istud: [Ascendat puteus.] Concinebant:[fn] (Tunc cecinit Israel carmen istud: [Ascendat puteus.] Concinebant: )
21.17Ascendat puteus. ORIG. Initiate illi puteum, id est initium omnium ponite puteum, quia ipse est principium et primogenitus omnis creaturæ Apoc. 3.. Vel sic, ut verba dirigantur ex persona Moysi ad populum: Date initium cordi vestro, ut incipiat intelligere quid sit puteus, de quo spirituales aquæ hauriendæ sunt, et reficiendus est populus credentium. Initiate ergo ei, id est Isræli, hunc puteum, ut sensum mysticum si quis ex corde videt, Deum de profundis possit haurire. Ad hunc puteum Moyses, id est lex congregat, ad quem videtur aliquis pervenire, sed nisi per Moysen congregetur non est Deo acceptus. Marcion videtur sibi venisse, et Basilides, et Valentinus: sed quia non venerunt per Moysen, nec acceperunt legem et prophetas, non possunt laudare Deum de fontibus Isræl. Non veniunt ergo ad puteum tales, quem foderunt principes Gen. 14. et excuderunt reges. Est autem vallis salsa in qua sunt putei bituminis: omnis autem hæresis et omne peccatum in valle est, et in valle salsa. Peccatum enim non ascendit sursum, sed semper ad ima et inferiora descendit. Est ergo in valle positus, salsus et amarus omnis hæreticus sensus, et omnis peccati actus. Quid enim dulce, quid suave potest habere peccatum? Si autem veneris ad hæreticam sententiam et amaritudinem peccati, venisti ad puteos bituminis, quod est esca et nutrimentum ignis Si gustaveris aquam de his puteis, si hæreticum sensum et peccati amaritudinem receperis, fomenta ignis et gehennæ incendia in te præparabis. Talibus dicitur: Incedite in lumine ignis vestri, etc. Isa. L.
21.17Ascendat puteus. ORIG. Initiate illi puteum, id it_is the_beginning omnium putse puteum, because exactly_that/himself it_is principium and primogenitus everyone creaturæ Apoc. 3.. Vel sic, as words dirigantur from persona of_Moses to the_people: Date the_beginning cordi vestro, as incipiat intelligere quid let_it_be puteus, about quo spirituales awhich hauriendæ are, and reficiendus it_is populus credentium. Initiate therefore ei, id it_is Isræli, this_one puteum, as sensum mysticum when/but_if who/any from corde videt, God about profundis possit haurire. Ad this_one a_well Moyses, id it_is lex congregat, to which videtur aliwho/any pervenire, but nisi through Moysen congregetur not/no it_is Deo acceptus. Marcion videtur sibi venisse, and Basilides, and Valentinus: but because not/no venerunt through Moysen, but_not acceperunt legem and prophetas, not/no possunt laudare God about fontibus Isræl. Non veniunt therefore to a_well tales, quem foderunt principes Gen. 14. and excuderunt reges. Est however vallis salsa in which are putei bituminis: everyone however hæresis and omne peccatum in valle it_is, and in valle salsa. Peccatum because not/no went_up sursum, but always to ima and inferiora descendit. Est therefore in valle positus, salsus and amarus everyone hæreticus sensus, and everyone peccati actus. What because dulce, quid suave potest habere peccatum? When/But_if however veneris to hæreticam sententiam and amaritudinem peccati, venisti to puteos bituminis, that it_is esca and nutrimentum ignis When/But_if gustaveris waterm about his puteis, when/but_if hæreticum sensum and peccati amaritudinem receperis, fomenta ignis and gehennæ incendia in you(sg) præparabis. Talibus it_is_said: Incedite in lumine ignis vestri, etc. Isa. L.
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.
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.
