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, blue:Elohim, 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 εἶπεν Ἰωὰβ πρὸς τὸν βασιλέα, καὶ προσθείη Κύριος ὁ Θεὸς πρὸς τὸν λαὸν ὥσπερ αὐτοὺς καὶ ὥσπερ αὐτοὺς ἑκατονταπλασίονα, καὶ ὀφθαλμοὶ τοῦ κυρίου μου τοῦ βασιλέως ὁρῶντες· καὶ ὁ κύριός μου ὁ βασιλεὺς ἱνατί βούλεται ἐν τῷ λόγῳ τούτῳ; (Kai eipen Yōab pros ton basilea, kai prostheiaʸ Kurios ho Theos pros ton laon hōsper autous kai hōsper autous hekatontaplasiona, kai ofthalmoi tou kuriou mou tou basileōs horōntes; kai ho kurios mou ho basileus hinati bouletai en tōi logōi toutōi; )
BrTrAnd Joab said to the king, Now may the Lord add to the people a hundred-fold as many as they are, and may the eyes of my lord the king [fn]see it: but why does my lord the king desire this thing?
ULTAnd Joab said to the king, “And may Yahweh your God add to the people like them and like them a hundred times, and the eyes of my lord the king are seeing. But my lord the king—why does he delight in this matter?”
USTBut Joab replied to the king, “Your Majesty, I wish that Yahweh our God will cause there to be a hundred times as many people in Israel as there are now, and I wish that you would see that happen before you die. But why do you want us to do this?”
BSB § But Joab replied to the king, “May the LORD your God multiply the troops a hundred times over, and may the eyes of my lord the king see it. But why does my lord the king want to do such a thing?”
OEBThen Joab answered the king, ‘May Jehovah your God add to the people, a hundred times as many as they are, while the eyes of my lord the king are looking on! But why has my lord the king a desire for such a thing?’
WEBBEJoab said to the king, “Now may the LORD your God add to the people, however many they may be, one hundred times; and may the eyes of my lord the king see it. But why does my lord the king delight in this thing?”
NETJoab replied to the king, “May the Lord your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?”
LSVAnd Joab says to the king, “Indeed, your God YHWH adds to the people, as they are, one hundred times, and the eyes of my lord the king are seeing; and my lord the king, why is he desirous of this thing?”
FBVBut Joab replied to the king, “May the Lord multiply his people a hundred times over, Your Majesty, and may you live to see it! But why does Your Majesty want to do this?”
T4TBut Joab replied to the king, “Your Majesty, I wish/desire that Yahweh our God will cause there to be 100 times as many people in Israel as there are now, and I wish/desire that you would see that happen before you die. But why do you want us to do this?”
LEBThen Joab said to the king, “May Yahweh your God increase the people a hundred times what they are[fn] as the eyes of my lord the king are seeing. But my lord the king, why does he desire this thing?”
BBEAnd Joab said to the king, Whatever the number of the people, may the Lord make it a hundred times as much, and may the eyes of my lord the king see it: but why does my lord the king take pleasure in doing this thing?
JPSAnd Joab said unto the king: 'Now the LORD thy God add unto the people, how many soever they may be, a hundredfold, and may the eyes of my lord the king see it; but why doth my lord the king delight in this thing?'
ASVAnd Joab said unto the king, Now Jehovah thy God add unto the people, how many soever they may be, a hundredfold; and may the eyes of my lord the king see it: but why doth my lord the king delight in this thing?
DRAAnd Joab said to the king: The Lord thy God increase thy people, and make them as many more as they are now, and again multiply them a hundredfold in the sight of my lord the king: but what meaneth my lord the king by this kind of thing?
YLTAnd Joab saith unto the king, 'Yea, Jehovah thy God doth add unto the people, as they are, a hundred times, and the eyes of my lord the king are seeing; and my lord the king, why is he desirous of this thing?'
DrbyAnd Joab said to the king, May Jehovah thy [fn]God even add to the people, how many soever they be, a hundredfold, and that the eyes of my lord the king may see [it]; but why does my lord the king delight in this thing?
RVAnd Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and may the eyes of my lord the king see it: but why doth my lord the king delight in this thing?
WbstrAnd Joab said to the king, Now the LORD thy God add to the people, how many soever they may be, a hundred-fold, and that the eyes of my lord the king may see it : but why doth my lord the king delight in this thing?
KJB-1769And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing? (And Joab said unto the king, Now the LORD thy/your God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing? )
KJB-1611And Ioab sayde vnto the King, Now the LORD thy God adde vnto the people (how many soeuer they be) an hundred folde, and that the eyes of my lorde the king may see it: but why doeth my lord the king delight in this thing? (And Yoab said unto the King, Now the LORD thy/your God add unto the people (how many soever they be) an hundredfold, and that the eyes of my lord the king may see it: but why doeth my lord the king delight in this thing?)
BshpsAnd Ioab saide vnto the king: The Lorde thy God encrease the people an hundreth folde mo then they be, & that the eyes of my lorde the king may see it: And what is the cause that my lorde the king hath a lust to this thyng? (And Yoab said unto the king: The Lord thy/your God encrease the people an hundreth folde more then they be, and that the eyes of my lord the king may see it: And what is the cause that my lord the king hath/has a lust to this thing?)
GnvaAnd Ioab saide vnto the King, The Lord thy God increase the people an hundreth folde more then they be, and that the eyes of my lorde the King may see it: but why doeth my lord the King desire this thing? (And Yoab said unto the King, The Lord thy/your God increase the people an hundreth folde more then they be, and that the eyes of my lord the King may see it: but why doeth my lord the King desire this thing? )
CvdlIoab sayde vnto the kynge: The LORDE thy God adde vnto this people an hundreth tymes as moch as it is now, that my lorde the kynge maye se his eyes lust theron. But why hath my lorde the kynge a desyre to this thinge? (Yoab said unto the kynge: The LORD thy/your God add unto this people an hundreth times as much as it is now, that my lord the king may see his eyes lust theron. But why hath/has my lord the king a desire to this thing?)
WyclAnd Joab seide to the kyng, Thi Lord God encresse to this puple, `hou greet it is now, and eft multiplie he an hundrid fold in the siyt of my lord the kyng; but what wole my lord the kyng to hym silf in sich a thing? (And Yoab said to the king, Thi Lord God encresse to this people, `hou great it is now, and after multiply he an hundred fold in the sight of my lord the kyng; but what will my lord the king to himself in such a thing?)
LuthJoab sprach zu dem Könige: Der HErr, dein GOtt, tue zu diesem Volk, wie es jetzt ist, noch hundertmal so viel, daß mein Herr, der König, seiner Augen Lust dran sehe; aber was hat mein Herr König zu dieser Sache Lust? (Yoab spoke to to_him kings/king: The LORD, your God, do to this_one people, like it jetzt is, still hundertmal so viel, that my Lord, the/of_the king, his Augen Lust dran sehe; but what/which has my Lord king to dieser matter Lust?)
ClVgDixitque Joab regi: Adaugeat Dominus Deus tuus ad populum tuum, quantus nunc est, iterumque centuplicet in conspectu domini mei regis: sed quid sibi dominus meus rex vult in re hujuscemodi? (And_he_said Yoab regi: Adaugeat Master God tuus to the_people tuum, quantus now it_is, againque centuplicet in in_sight master my/mine king: but quid sibi dominus mine king vult in re huyuscemodi? )
24:3why . . . do you want to do this? Joab either realized that such a move would be unpopular among the people, or he believed that it was wrong before God.
Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.
There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).
Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.
This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.
Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).
(Some words not found in UHB: and=he/it_said Yōʼāⱱ/(Joab) to/towards the=king and,increase YHWH God,your to/towards the,people as_~_as,they and,as,they hundred times and,eyes my=master the=king see and,lord,my the=king to/for=what want in/on/at/with,thing the,this )
This means “produce 100 more people for every one person there is now.”
The Temple of the Lord in Jerusalem, where all Israelite males were commanded to offer sacrifices to the Lord (Exodus 23:14-19; Deuteronomy 16:16-17), underwent several stages of reconstruction and development over hundreds of years. The first Temple was built by King Solomon to replace the aging Tabernacle, and it was constructed on a threshing floor on high ground on the north side of the city (2 Samuel 24; 1 Chronicles 21). Hundreds of years later King Hezekiah expanded the platform surrounding the Temple. When Jerusalem fell to the Babylonians in 586 B.C., the Temple was completely destroyed (2 Kings 25:1-21; 2 Chronicles 36:17-21; Jeremiah 39:1-10; 52:1-30). It was rebuilt in 515 B.C. after a group of Jews returned to Judea from exile in Babylon (Ezra 1:5-6:15; Nehemiah 7:5-65). Herod the Great completely rebuilt and expanded the Temple once again around 20 B.C., making it one of the largest temples in the Roman world. Jesus’ first believers often met together in Solomon’s Colonnade, a columned porch that encircled the Temple Mount, perhaps carrying on a tradition started by Jesus himself (John 10:23; Acts 3:11; 5:12). But Herod’s Temple did not last long: After many Jews revolted against Rome, the Romans eventually recaptured Jerusalem and destroyed the Temple in A.D. 70.
After David had secured his reign over all Israel and greatly expanded his rule over neighboring nations, he commissioned Joab, the commander of his army, to “count the people of Israel and Judah.” Though Scripture does not explicitly state the reason for this order, the report that Joab provided to David nearly ten months later at the conclusion of the census makes his intentions clear: David was seeking a tally of all troops he had at his disposal throughout his kingdom. Joab initially resisted David’s order, and after the census was completed David was stricken with guilt over his actions, and ultimately the Lord punished Israel for David’s census. Yet nowhere in Scripture is the counting of troops clearly condemned. In fact, during the Israelites’ wanderings in the wilderness the Lord commanded two different censuses to be taken of Israel’s troops (Numbers 1; 26), and many of the accounts of Israel’s battles throughout the Old Testament include a careful tally of the troops involved, so it must have been normal practice to take a census such as David commissioned. Most scholars explain this discrepancy by inferring that Joab and others must have discerned that David was wrongly looking to military might instead of the Lord’s promise to fight for his people (Deuteronomy 20:1-4) or that he was disobeying the law by including those under twenty years of age (see Exodus 30:11-16; 1 Chronicles 27:23-24). While this may be true, it does not fully explain what this author has found to be a curious peculiarity about David’s census: The census takers do not appear to have traveled hardly anywhere within the core settlement areas of Israel or Judah. Instead, the census takers followed a route almost entirely along the perimeter of Israel’s core area of initial settlement, as shown on this map. They started out at Aroer and “the town in the middle of the gorge,” probably referring to modern Mudaynet as-Saliya in the Arnon Gorge (see also Deuteronomy 2:36; Joshua 13:9, 16), which were located at the far corner of Israel’s allotted land. Then they headed north to Jazer and Gilead, likely following the King’s Highway, which ran along the outer edge of Israel’s lands. Then they came to Tahtim-hodshi, which this author suspects is referring to the “lowlands of Kedesh.” The Israelite city of Kedesh was situated among the hills of upper Galilee, but just to the east of it lay a valley occupied primarily by the people of Maacah, who fought against and were defeated by David earlier in his reign. Then the census takers traveled to Dan, which is often cited along with Beersheba as marking the distant boundary of Israel (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 1 Chronicles 21:2), and on to Sidon and Tyre. The Bible never indicates that Sidon and Tyre were subdued by David, but he appears to have wielded considerable influence over Tyre (2 Samuel 5:11; 1 Chronicles 14:1; see also 1 Kings 5:2-11) and perhaps over Sidon as well. After this the census takers went to all the cities of the Hivites and Canaanites, likely indicating that they traveled through the coastal lands along the Mediterranean Sea. Lastly, they completed their route at the city of Beersheba in the Negev. This route along the perimeter of Israel’s core settlement areas suggests that, while David’s census takers were no doubt collecting troop information from the tribes of Israel (see 1 Chronicles 21:5-6), their primary focus appears to have been on David’s newly acquired lands, which would have been largely comprised of non-Israelites. This theory may also be supported by 2 Chronicles 2:17, which notes that “Solomon counted all the resident aliens who were in the land of Israel, after the census of them that David his father had taken.” Thus, this author suspects that Joab may have been urging David not to rely on troops from these non-Israelites to protect Israel and instead called upon the Lord to increase the number of “the people” (perhaps meaning the Israelite people) a hundredfold. At the same time, however, the biblical account of the census takers’ route never uses any of the names for the subdued nations (e.g., Moab, Ammon, Aram, Maacah, Philistia, etc.), though it does use vague references to “Canaanites” and “Hivites.” This may reflect a tension that existed at the time between David’s efforts to integrate these new lands into one great empire (thus explaining the aversion to identifying people by their former national affiliation) and the convictions of those like Joab, who may have been opposed to such integration.
