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, 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 ἀφελεῖς πᾶν διανοῖγον μήτραν, τὰ ἀρσενικὰ τῷ Κυρίῳ· πᾶν διανοῖγον μήτραν ἐκ βουκολίων ἢ ἐν τοῖς κτήνεσί σου, ὅσα ἐὰν γένηταί σοι, τὰ ἀρσενικὰ ἁγιάσεις τῷ Κυρίῳ. (Kai afeleis pan dianoigon maʸtran, ta arsenika tōi Kuriōi; pan dianoigon maʸtran ek boukoliōn aʸ en tois ktaʸnesi sou, hosa ean genaʸtai soi, ta arsenika hagiaseis tōi Kuriōi. )
BrTrthat thou shalt [fn]set apart every offspring opening the womb, the males to the Lord, every one that opens the womb out of the herds or among thy cattle, as many as thou shalt have: thou shalt sanctify the males to the Lord.
ULTthen cause to pass over to Yahweh all the openers of the womb, and all the openers of the litter of beasts that are yours. The males are for Yahweh.
USTyou must give all the firstborn males of both people and animals to Yahweh. These all will belong to Yahweh.
BSByou are to present to the LORD the firstborn male of every womb. All the firstborn males of your livestock belong to the LORD.
WEBBEthat you shall set apart to the LORD all that opens the womb, and every firstborn that comes from an animal which you have. The males shall be the LORD’s.
NETthen you must give over to the Lord the first offspring of every womb. Every firstling of a beast that you have – the males will be the Lord’s.
LSVthat you have caused everyone opening a womb to pass over to YHWH, and every firstling—the increase of beasts which you have: the males [are] YHWH’s.
FBVyou are to present to the Lord all firstborn males, human or animal. The firstborn males of your livestock all belong to the Lord.
T4Tyou must dedicate to Yahweh the firstborn males of all your animals. These all will belong to Yahweh.
LEByou will hand over every first offspring of a womb to Yahweh, and every first offspring dropped by a domestic animal that will belong to you, the males will be for Yahweh.
BBEYou are to put on one side for the Lord every mother's first male child, the first-fruit of her body, and the first young one of every beast; every male is holy to the Lord.
JPSthat thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD'S.
ASVthat thou shalt set apart unto Jehovah all that openeth the womb, and every firstling which thou hast that cometh of a beast; the males shall be Jehovah’s.
DRAThou shalt set apart all that openeth the womb for the Lord, and all that is first brought forth of thy cattle: whatsoever thou shalt have of the male sex, thou shalt consecrate to the Lord.
YLTthat thou hast caused every one opening a womb to pass over to Jehovah, and every firstling — the increase of beasts which thou hast: the males [are] Jehovah's.
Drbythat thou shalt offer unto Jehovah all that breaketh open the womb, and every firstling that cometh of cattle which is thine: the males [shall be] Jehovah's.
RVthat thou shalt set apart unto the LORD all that openeth the womb, and every firstling which thou hast that cometh of a beast; the males shall be the LORD’S.
WbstrThat thou shall set apart to the LORD all that openeth the matrix; and every firstling that cometh of a beast which thou hast, the males shall be the LORD'S.
KJB-1769That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD’s.[fn] (That thou/you shalt set apart unto the LORD all that openeth/opens the matrix, and every firstling that cometh/comes of a beast which thou/you hast; the males shall be the LORD’s. )
KJB-1611[fn][fn]That thou shalt set apart vnto the LORD all that openeth the matrix, and euery firstling that commeth of a beast, which thou hast, the males shall be the LORDs. (That thou/you shalt set apart unto the LORD all that openeth/opens the matrix, and every firstling that cometh/comes of a beast, which thou/you hast, the males shall be the LORDs.)
BshpsAnd then thou shalt appoynt vnto the Lorde all that openeth the matrice, and euery firstlyng that commeth of a beast which thou hast, yf it be a male, it shalbe the Lordes. (And then thou/you shalt appoynt unto the Lord all that openeth/opens the matrice, and every firstlyng that cometh/comes of a beast which thou/you hast, if it be a male, it shall be the Lords.)
GnvaThen thou shalt set apart vnto the Lord all that first openeth the wombe: also euery thing that first doeth open the wombe, and commeth forth of thy beast: the males shalbe the Lordes. (Then thou/you shalt set apart unto the Lord all that first openeth/opens the womb: also every thing that first doeth open the womb, and cometh/comes forth of thy/your beast: the males shall be the Lords. )
Cvdlthen shalt thou sunder out vnto the LORDE all that breaketh the Matrice, and firstborne amonge thy catell, soch as is male. (then shalt thou/you sunder out unto the LORD all that breaketh the Matrice, and firstborne among thy/your cattle, such as is male.)
Wyclthou schalt departe to the Lord al the thing that openeth the wombe, and that that is the firste in thi beestis; what euer thing thou hast of male kynde, thou schalt halewe to the Lord. (thou shalt depart to the Lord all the thing that openeth/opens the womb, and that that is the first in thy/your beasts/animals; what ever thing thou/you hast of male kynde, thou/you shalt halewe to the Lord.)
Luthso sollst du aussondern dem HErr’s alles, was die Mutter bricht, und die Erstgeburt unter dem Vieh, das ein Männlein ist. (so should you ausrather to_him LORD’s all/everything, what/which the mother bricht, and the Erstgeburt under to_him Vieh, the a Männlein is.)
ClVgseparabis omne quod aperit vulvam Domino, et quod primitivum est in pecoribus tuis: quidquid habueris masculini sexus, consecrabis Domino. (separabis omne that aperit vulvam Master, and that primitivum it_is in pecoribus tuis: quidquid habueris masculini sexus, consecrabis Master. )
13:1-16 Like the Passover celebration, the practice of dedicating the firstborn memorialized what God did in the Passover event. Because he spared the firstborn, they now belonged to him and must be redeemed. The annual sacrifice and eating of the lamb symbolized what God would do in providing a substitute in his Son, Jesus Christ; we who deserve death must be redeemed with a price, the life of the Son.
This is a deliberate word-play with Exodus 12:12 and Exodus 12:23 because these memorial sacrifices are to be reminders of what happened at the first Passover. It would be good to make a similar word-play in your translation, if possible, but following the meaning as in the UST is fine.
Like several other events recorded in Scripture, the Bible’s account of the Israelites’ journey from Egypt to Mount Sinai includes an abundance of geographical references, yet it remains one of the most hotly debated topics among scholars, and numerous theories have been offered. The vast majority of geographical references provided in the story are disputed, including the place where the Israelites crossed the Red Sea, the location of Mount Sinai (see Proposed Locations for Mount Sinai map), and the various stops along the Israelites’ journey. A few locations have been established with some degree of scholarly consensus, but even these are not without opposing viewpoints. Amidst this incredible diversity of opinion, however, a single verse provides one of the most helpful clues for weighing the merits of one viewpoint over another: “By the way of Mount Seir it takes eleven days to reach Kadesh-barnea from Horeb” (Deuteronomy 1:2). For those who assume the Bible’s account to be trustworthy, this verse appears to require the following for any theory to be considered viable: 1) Kadesh-barnea and Mount Sinai must have been located at a distance from each other that could reasonably have been expected to take eleven days for an entire nation of people with small children, flocks, equipment, and perhaps even elderly members to travel on foot; and 2) the pace established by this distance over eleven days should most likely be considered the typical pace for the Israelites as they traveled from place to place along the other parts of the journey. This two-pronged test clearly strains many of the theories put forth to this point, especially when one factors in the time references given for the start of the journey (Exodus 12:6; Numbers 33:3), the middle of the journey (Exodus 16:1; Numbers 33:8), and the end of the journey (Exodus 19:1). In short, the journey from Rameses to the Wilderness of Sin took 31 days, since it included the 15th day of the second month, and the rest of the journey took another 16 days, assuming they arrived at Mount Sinai on the 15th day (not the first day, etc.) of the third month. Along with these criteria, a theory’s overall congruence with other established geographical and archeological data should bolster its credibility over other proposals. Another consideration is the extreme similarity between the events at Rephidim (Exodus 17) and the events at Kadesh-barnea (Numbers 20:1-13; 27:12-14; Deuteronomy 32:51; Ezekiel 47:19; 48:28), raising the question of whether Rephidim (meaning “resting places”) is in fact Kadesh-barnea. With these things in mind, the map below proposes a route for the exodus that meets virtually all of these criteria. A careful analysis and explanation of all the elements of the map is far beyond the scope of this article, but a few key points should be noted. The term Red Sea, in addition to referring to what we now regard it, must have also applied to the interconnected lakes and marshlands that lay along what is now the Suez Canal. Also, the portion of the journey that passed through the wilderness for three days without water (Exodus 15:22; Numbers 33:8) may have been comprised of a partial first day, a full second day, and a partial third day, much like Jesus’ time in the tomb is reckoned as three days in Matthew 12:40. Most notably, Mount Sinai is placed on this map at Gebel Khashm et-Tarif, which is appropriately located near, but not in, Midian (Exodus 3:1; 18:5; Numbers 10:29-30). It is also located 89 miles from Kadesh-barnea (assuming Kadesh is at Tall al-Quderat), which establishes a reasonable pace of 7.6 miles (12.2 km) per day to travel between them in 11 days. This lines up well with several known sources of water along that route (e.g., `Ain Qedeis [Hazar-addar?], Tamilat Suwelima [Hor-haggiggad?], and the spring at Kuntillet al-Girafi [unknown ancient identification]). This general pace then synchronizes very well with the timetable and distances required by this map for the other parts of the journey. The distance from Rameses to the Wilderness of Sin (where it is located here) could be completed in under 26 days, leaving an acceptable buffer of about 5 days for the parting of the Red Sea and perhaps a slower pace through the Wilderness of Shur/Etham. The entire journey took about 60 days, and the journey from the Wilderness of Sin to Mount Sinai took about 29 days. This leaves an acceptable buffer of time to complete the rest of the journey (about 16 days of travel) with a very adequate two weeks of extra time for Jethro to visit Moses and the Israelites to do battle with the Amalekites (Exodus 17-18). It should be noted that this timetable generally assumes (but does not necessarily require) that travel continued on sabbath days, but Scripture does not make clear whether travel was prohibited as work prior to the giving of the law at Mount Sinai.
