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.
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).
BrLXXΔιὰ τοῦτο ἐροῦσιν οἱ αἰνιγματισταὶ, ἔλθετε εἰς Ἐσεβὼν, ἵνα οἰκοδομηθῇ καὶ κατασκευασθῇ πόλις Σηών· (Dia touto erousin hoi ainigmatistai, elthete eis Esebōn, hina oikodomaʸthaʸ kai kataskeuasthaʸ polis Saʸōn; )
BrTrTherefore say they who deal in dark speeches, Come to Esebon, that the city of Seon may be built and prepared.
ULTTherefore the speakers of proverbs say, ⇔ “Come to Heshbon. ⇔ Let the city of Sihon be built and established.
USTFor that reason, one of the poets wrote long ago, ⇔ “Come to Heshbon, the city where King Sihon ruled. ⇔ We want the city to be restored.
BSBThat is why the poets say: ⇔ “Come to Heshbon, let it be rebuilt; ⇔ let the city of Sihon be restored.
JPSWherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established!
ASVWherefore they that speak in proverbs say, ⇔ Come ye to Heshbon; ⇔ Let the city of Sihon be built and established:
DRATherefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:
YLTtherefore those using similes say — 'Enter ye Heshbon, Let the city of Sihon be built and ready,
DrbyTherefore the poets say, Come to Heshbon; let the city of Sihon be built and established.
RVWherefore they that speak in proverbs say, Come ye to Heshbon, Let the city of Sihon be built and established:
WbstrWherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared.
KJB-1769Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
KJB-1611Wherefore they that speake in prouerbes, say, Come into Heshbon: let the citie of Sihon bee built and prepared. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsWherfore they that speake in prouerbes, say: Come to Hesbon, and let the citie of Sehon be built and repayred. (Wherefore they that speak in proverbs, say: Come to Hesbon, and let the city of Sehon be built and repayred.)
GnvaWherefore they that speake in prouerbes, say, Come to Heshbon, let the citie of Sihon bee built and repaired: (Wherefore they that speak in proverbs, say, Come to Heshbon, let the city of Sihon be built and repaired: )
CvdlWherfore it is sayde in the prouerbe: Come vnto He?bon, let vs buylde and prepare ye cite of Sihon. (Wherefore it is said in the proverb: Come unto He?bon, let us build and prepare ye/you_all cite of Sihon.)
WyclTherfor it is seid in prouerbe, Come ye in to Esebon, be it bildid, and maad the citee of Seon; (Therefore it is said in proverb, Come ye/you_all in to Esebon, be it builded/built, and made the city of Seon;)
LuthDaher sagt man im Sprichwort: Kommt gen Hesbon, daß man die Stadt Sihon baue und aufrichte; (Therefore says man in_the Sprichwort: Kommt to/toward Hesbon, that man the city Sihon baue and aufrichte;)
ClVgIdcirco dicitur in proverbio: [Venite in Hesebon: ædificetur, et construatur civitas Sehon:[fn] (Idcirco it_is_said in proverbio: [Come in Hesebon: ædificetur, and construatur city Sehon: )
21.27Idcirco dicitur. ORIG., ubi supra. Alia littera, etc., usque ad non Amorrhæorum, sed filiorum Isræl.
21.27Idcirco it_is_said. ORIG., where supra. Alia littera, etc., until to not/no Amorrhæorum, but of_children Isræl.
21:21-35 The Israelite victories over King Sihon of Heshbon and King Og of Bashan were previews of the Hebrew conquest of Canaan and came to represent God’s promise to assist his people in their time of need (cp. 13:10-12; Deut 2:24–3:7; Josh 2:10; 9:10; 12:1-6; Judg 11:19-22; Neh 9:22; Pss 135:10-12; 136:17-22; Jer 48:45-46). • Because Israel had left the wilderness (cp. Num 21:18, 23) before arriving at Pisgah (21:20), this account is probably a flashback of something that took place before the movement described in 21:18-20.
(Some words not found in UHB: on/upon/above/on_account_of//he/it_went_in yes/correct/thus/so say the,poets come Ḩeshbōn built and,established (a)_city Şīḩōn )
(Occurrence 0) Let the city of Sihon be rebuilt and established again
(Some words not found in UHB: on/upon/above/on_account_of//he/it_went_in yes/correct/thus/so say the,poets come Ḩeshbōn built and,established (a)_city Şīḩōn )
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: “Let someone rebuild and establish again the city of Sihon”
(Some words not found in UHB: on/upon/above/on_account_of//he/it_went_in yes/correct/thus/so say the,poets come Ḩeshbōn built and,established (a)_city Şīḩōn )
These two terms are very similar and emphasize that the city will be fully rebuilt. Alternate translation: “completely rebuilt”
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.
