EXO 14:15 Parallel View

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 the version abbreviation to see the verse in more of its context.

Key: yellow: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).

ULT And Yahweh said to Moses, “Why are you crying out to me? Speak to the sons of Israel and let them start moving.

UST Then Yahweh said to Moses, “Instead of asking me to help you, tell the people to pack their tents and prepare to march.

BSB § Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward.

OEB No OEB EXO book available

WEB Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward.

WMB The LORD said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward.

NET The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on.

LSV And YHWH says to Moses, “Why do you cry to Me? Speak to the sons of Israel, and they journey;

FBV The Lord told Moses, “Why are you crying out to me for help? Tell the Israelites to move forward.

T4T 15-16 15-16Yahweh said to Moses/me, “Tell the people to stop crying out for me to help them, and tell them to go forward. Lift up your stick and stretch it out toward the sea. The water will divide, so that all you Israeli people can go in the middle of the sea, walking on dry ground.

LEB And Yahweh said to Moses, “Why do you cry out to me? Speak to the Israelites[fn]so that they set out.[fn]

?:? Literally “sons/children of Israel”

?:? Or “journey,” “move on,” “travel”

BBE And the Lord said to Moses, Why are you crying out to me? give the children of Israel the order to go forward.

MOF No MOF EXO book available

JPS And the LORD said unto Moses: 'Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.

ASV And Jehovah said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.

DRA And the Lord said to Moses: Why criest thou to me? Speak to the children of Israel to go forward.

YLT And Jehovah saith unto Moses, 'What? thou criest unto Me — speak unto the sons of Israel, and they journey;

DBY And Jehovah said to Moses, Why dost thou cry unto me? Speak unto the children of Israel, that they go forward.

RV And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.

WBS And the LORD said to Moses, Why criest thou to me? Speak to the children of Israel, that they go forward:

KJB ¶ And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
(¶ And the LORD said unto Moses, Wherefore criest thou/you unto me? speak unto the children of Israel, that they go forward: )

BB And the Lorde sayde vnto Moyses: Wherfore cryest thou vnto me? speake vnto the children of Israel that they go forwarde.
(And the Lord said unto Moses: Wherefore cryest thou/you unto me? speak unto the children of Israel that they go forwarde.)

GNV And the Lord sayd vnto Moses, Wherefore cryest thou vnto me? speake vnto the children of Israel that they go forward:
(And the Lord said unto Moses, Wherefore cryest thou/you unto me? speak unto the children of Israel that they go forward: )

CB The LORDE sayde vnto Moses: Wherfore criest thou vnto me? Speake vnto ye children of Israel, yt they go forwarde.
(The LORD said unto Moses: Wherefore criest thou/you unto me? Speake unto ye/you_all children of Israel, it they go forwarde.)

WYC And the Lord seide to Moises, What criest thou to me? Speke thou to the sones of Israel, that thei go forth; forsothe reise thou thi yerde,
(And the Lord said to Moses, What criest thou/you to me? Speke thou/you to the sons of Israel, that they go forth; forsothe raise thou/you thy/your yerde,)

LUT Der HErr sprach zu Mose: Was schreiest du zu mir? Sage den Kindern Israel, daß sie ziehen!
(The LORD spoke to Mose: What schreiest you to mir? Sage the Kindern Israel, that they/she/them ziehen!)

CLV Dixitque Dominus ad Moysen: Quid clamas ad me? loquere filiis Israël ut proficiscantur.[fn]
(And_he_said Master to Moysen: Quid clamas to me? loquere childrens Israël as proficiscantur.)

14.15 Quid clamas ad me? etc. GREG. Voces apud aures Dei non faciunt verba nostra, sed desideria. Æternam enim vitam si ore petimus, nec corde desideramus, clamantes tacemus: si vero corde desideramus, ore tacemus, tacentes clamamus. Unde in eremo cum populus vocibus perstreperet, et Moses a strepitu verborum taceret, silens auditur, et dicitur ei: Quid clamas ad me? In desiderio enim clamor secretus non pervenit ad aures humanas, divinas replet. ORIG., ut supra. Nulla vox Moysi auditur, et Dominus dicit: Quid clamas ad me? Velim scire quomodo sancti clamant sine voce ad Deum. Apostolus ad Gal. 4, dicit: Quia dabit Deus Spiritum Filii sui in cordibus nostris clamantem: Abba, Pater. Et addit: ipse Spiritus interpellat pro nobis gemitibus inenarrabilibus. Et iterum Rom. 8: Qui autem scrutatur corda, scit quid desideret spiritus. Sic ergo postulante Spiritu sancto per silentium clamor sanctorum auditur. Jubetur Moses virga percutere mare, ut ingredienti populo Dei cedat, et aquæ quæ timebantur, dextra lævaque murus effectæ, non solum perniciem nesciant, sed etiam munimen exhibeant. Soliditatem recipit liquor, et solum maris arescit in pulverem: bonitatem Creatoris intellige, si voluntati ejus obtemperes, si legem ejus sequaris, elementa tibi contra naturam servire compellit. Audivi a majoribus traditum quod singulis tribubus singulæ aquarum divisiones factæ sunt, et propria unicuique via. Idque ostenditur ex eo quod dicitur psalmo CXXXV: Qui divisit mare Rubrum in divisiones, etc. Et alibi, psal. LXVII: Ibi Benjamin minor in stupore. Principes Juda, duces eorum, principes Zabulon et principes Nephthali: proprius unicuique tribui enumerari videtur ingressus. Apostolus baptismum in Mose consummatum dicit in nube et in mari, ut qui baptizaris in Christo, in aqua et in Spiritu, scias te insectari Ægyptios et ad servitium revocare, rectores scilicet mundi, et spirituales nequitias, quibus ante servisti. Sed tu descendis in aquam, et evadis incolumis et novus ascendis peccatorum sordibus ablutus, paratus ad cantandum novum canticum. Ægyptii insequentes merguntur in abyssum, et si rogare videntur Jesum ne eos iterum mergat in abyssum. ID. Aliter, si Ægyptum fugias, id est ignorantiæ tenebras, si sequaris Mosen, id est Dei legem, occurrat autem mare, id est, contradicentium fluctus, percute et tu obluctantes undas virga, id est. verbo legis et vigilantia Scripturarum; iter tibi disputando per adversarios pande, et cedent undæ victori, mirantibusque et stupore defixis qui ante contradicebant, legitimis disputationum lineis rectum fidei iter secabis, et in tantum doctrinæ verbo proficies, ut auditores tui, quos tu in verba legis erudisti, jam contra Ægyptios, velut fluctus maris, insurgent, nec solum impugnent, sed et superent et exstinguant. Exstinguit enim Ægyptum, qui non agit opera tenebrarum, qui non carnaliter, sed spiritualiter vivit; qui cogitationes sordidas vel corde expellit, vel omnino non recipit, secundum illud Eph. 6: Assumentes scutum fidei, ut possitis omnia maligni ignita jacula exstinguere. Hoc ergo modo possumus etiam Ægyptios hodie videre mortuos, et ipsum Pharaonem, si tanta fide vivamus, ut Deus conterat Satanam sub pedibus nostris velociter per Jesum Christum.

14.15 Quid clamas to me? etc. GREG. Voces apud aures Dei not/no faciunt verba nostra, but desideria. Æternam because life when/but_if ore petimus, but_not corde desideramus, clamantes tacemus: when/but_if vero corde desideramus, ore tacemus, tacentes clamamus. Unde in eremo cum populus vocibus perstreperet, and Moses a strepitu verborum taceret, silens auditur, and dicitur ei: Quid clamas to me? In desiderio because clamor secretus not/no pervenit to aures humanas, divinas replet. ORIG., as supra. Nulla vox Moysi auditur, and Master dicit: Quid clamas to me? Velim scire quomodo sancti clamant without voce to God. Apostolus to Gal. 4, dicit: Quia dabit God Spiritum Filii sui in cordibus nostris clamantem: Abba, Pater. And addit: ipse Spiritus interpellat pro nobis gemitibus inenarrabilibus. And iterum Rom. 8: Who however scrutatur corda, scit quid desideret spiritus. So ergo postulante Spiritu sancto per silentium clamor sanctorum auditur. Yubetur Moses rod/staff percutere mare, as ingredienti populo Dei cedat, and aquæ which timebantur, dextra lævaque murus effectæ, not/no solum perniciem nesciant, but also munimen exhibeant. Soliditatem recipit liquor, and solum maris arescit in pulverem: bonitatem Creatoris intellige, when/but_if voluntati his obtemperes, when/but_if legem his sequaris, elementa to_you contra naturam servire compellit. Audivi a mayoribus traditum that singulis tribubus singulæ waterrum divisiones factæ are, and propria unicuique via. Idque ostenditur ex eo that dicitur psalmo CXXXV: Who divided mare Rubrum in divisiones, etc. And alibi, psal. LXVII: Ibi Benyamin minor in stupore. Principes Yuda, duces eorum, principes Zabulon and principes Nephthali: proprius unicuique tribui enumerari videtur ingressus. Apostolus baptismum in Mose consummatum dicit in nube and in mari, as who baptizaris in Christo, in water and in Spiritu, scias you(sg) insectari Ægyptios and to servitium revocare, rectores scilicet mundi, and spirituales nequitias, to_whom ante servisti. Sed tu descendis in waterm, and evadis incolumis and novus ascendis peccatorum sordibus ablutus, paratus to cantandum new canticum. Ægyptii insequentes merguntur in abyssum, and when/but_if rogare videntur Yesum ne them iterum mergat in abyssum. ID. Aliter, when/but_if Ægyptum fugias, id it_is ignorantiæ tenebras, when/but_if sequaris Mosen, id it_is Dei legem, occurrat however mare, id it_is, contradicentium fluctus, percute and tu obluctantes undas rod/staff, id est. verbo legis and vigilantia Scripturarum; iter to_you disputando per adversarios pande, and cedent undæ victori, mirantibusque and stupore defixis who ante contradicebant, legitimis disputationum lineis rectum of_faith iter secabis, and in tantum doctrinæ verbo proficies, as auditores tui, which tu in verba legis erudisti, yam contra Ægyptios, velut wave maris, insurgent, but_not solum impugnent, but and superent and exstinguant. Exstinguit because Ægyptum, who not/no agit opera tenebrarum, who not/no carnaliter, but spiritualiter vivit; who cogitationes sordidas or corde expellit, or omnino not/no recipit, after/second illud Eph. 6: Assumentes scutum of_faith, as possitis omnia maligni ignita yacula exstinguere. Hoc ergo modo possumus also Ægyptios hodie videre mortuos, and ipsum Pharaonem, when/but_if tanta fide vivamus, as God conterat Satanam sub pedibus nostris velociter per Yesum Christum.

BRN And the Lord said to Moses, Why criest thou to me? speak to the children of Israel, and let them [fn]proceed.

14:15 Gr. harness or yoke the horses again.

BrLXX Εἶπε δὲ Κύριος πρὸς Μωυσῆν, τί βοᾷς πρός με; λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἀναζευξάτωσαν.
(Eipe de Kurios pros Mōusaʸn, ti boas pros me? lalaʸson tois huiois Israaʸl, kai anazeuxatōsan. )

TTN Tyndale Theme Notes:

The Exodus as History

Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.

There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.

Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.

The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.

Passages for Further Study

Exod 14:15–15:21; 18:8-12; Judg 11:12-27; Acts 7:1-56

Parallel EXO 14:15