Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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).
ULTAnd they set out from Oboth and camped at Iye Abarim, on the border of Moab.
USTThen they left Oboth and went to Iye Abarim, which was on the border of the region of Moab, and set up their tents there.
BSB• They set out from Oboth and camped at Iye-abarim on the border of Moab.
OEBNo OEB NUM book available
WEBThey traveled from Oboth, and encamped in Iye Abarim, in the border of Moab.
BBAnd they departed from Oboth, and pitched in Iim abarim, in the border of Moab.
GNVAnd they departed from Oboth, and pitched in Iie-abarim, in the borders of Moab.
CBFrom Oboth they departed, and pitched in Igim by Abarim vpon the border of the lode of ye Moabites. (From Oboth they departed, and pitched in Igim by Abarim upon the border of the land of ye/you_all Moabites.)
WYCAnd fro Oboth thei camen in to Neabarym, `that is, into the wildirnesse of Abarym, which is in the endis of Moabitis. (And from Oboth they came in to Neabarym, `that is, into the wilderness of Abarym, which is in the endis of Moabitis.)
LUTVon Oboth zogen sie aus und lagerten sich in Jgim, am Gebirge Abarim in der Moabiter Grenze. (Von Oboth pulled they/she/them out of and lagerten itself/yourself/themselves in Ygim, in/at/on_the mountains Abarim in the Moabiter Grenze.)
CLVEt de Oboth venerunt in Ijeabarim, quæ est in finibus Moabitarum.[fn] (And about Oboth venerunt in Iyeabarim, which it_is in finibus Moabitarum. )
33.44In finibus. Significat secundum litteram, quod hucusque fuerunt in finibus Idumæorum, et nunc veniunt ad terminos Moab. ORIG. Sequitur post hæc mansio Gai, id est Chaos: appropriat enim per hoc profectus ad sinum Abrahæ, qui ait: Inter nos et vos magnum chaos firmatum est Luc. 16., ut cum Lazaro requiescat. In Dibongad. HIERON. Dibongad, etc., usque ad sed econtrario solitudinem nobis propositam noverimus. ORIG. Inde venitur iterum ad Dibongad, etc., usque ad quam perfecte et pie de Deo sentiat cognoscatur.
33.44In finibus. Significat after/second litteram, that hucusque fuerunt in finibus Idumæorum, and now veniunt to terminos Moab. ORIG. Sequitur after this mansio Gai, id it_is Chaos: appropriat because through hoc profectus to sinum Abrahæ, who ait: Inter we and vos magnum chaos firmatum est Luc. 16., as when/with Lazaro requiescat. In Dibongad. HIERON. Dibongad, etc., usque to but econtrario solitudinem us propositam noverimus. ORIG. Inde venitur again to Dibongad, etc., usque to how perfecte and pie about Deo sentiat cognoscatur.
BRNAnd they departed from Oboth, and encamped in Gai, on the other side Jordan on the borders of Moab.
BrLXXΚαὶ ἀπῇραν ἐξ Ὠβὼθ, καὶ παρενέβαλον ἐν Γαῒ, ἐν τῷ πέραν ἐπὶ τῶν ὁρίων Μωάβ. (Kai apaʸran ex Ōbōth, kai parenebalon en Gai, en tōi peran epi tōn horiōn Mōab. )
33:1-56 This review of the entire wilderness period contains the longest integrated list of place-names in the Old Testament, from Israel’s departure from Egypt (33:3; cp. Exod 12:37) until their arrival in the plains of Moab, opposite Jericho (Num 33:49; cp. 22:1). The forty-two way stations on this itinerary represent far more than a geographical journey; they recall Israel’s forty-year spiritual pilgrimage. In their travels between Rameses in Egypt (33:3) and AcaciaAbel-shittim on the plains of Moab (33:49), Israel finally became the people who could invade the land of Canaan and claim the promises God made to Abraham. • This itinerary does not provide enough data to plot an accurate, specific route. Most of the places cannot be identified with certainty; many of the sites appear nowhere else in the Hebrew Bible, and there are not enough clues to pinpoint their locations precisely. Furthermore, this list is partial or selective, omitting some of the place-names mentioned earlier in the journey.
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.
