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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)In the case of the oldest donkey foal, you must buy it back by killing a lamb instead of it. If you don’t buy it back, you must kill the donkey by breaking its neck. You must buy back every one of your oldest sons,
Key: khaki:verbs, red:negative.
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).
BrTrEvery offspring opening the womb of the ass thou shalt change for a sheep; and if thou wilt not change it, thou shalt redeem it: every first-born of man of thy sons shalt thou redeem.
ULTAnd every opener of a donkey you shall ransom with a lamb. And if you do not ransom it, then you shall break his neck. And all the firstborn of men among your sons, you shall ransom.
USTIn the case of a firstborn donkey, you must buy it back by killing a lamb instead of it. If you do not buy it back, you must kill the donkey by breaking its neck. You must buy back every one of your firstborn sons.
BSBYou must redeem every firstborn donkey with a lamb, and if you do not redeem it, you are to break its neck. And every firstborn of your sons you must redeem.
WEBBEEvery firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck; and you shall redeem all the firstborn of man amongst your sons.
NETEvery firstling of a donkey you must redeem with a lamb, and if you do not redeem it, then you must break its neck. Every firstborn of your sons you must redeem.
LSVAnd every firstling of a donkey you ransom with a lamb, and if you do not ransom [it], then you have beheaded it; and you ransom every firstborn of man among your sons.
FBVYou must buy back every firstborn donkey with a lamb, and if you don't do so, you have to break its neck. You must buy back every firstborn of your sons.
T4TYou may keep the firstborn male donkeys, but you must buy them back by sacrificing a lamb as a substitute for the donkey. If you do not want to buy back the donkey, you must kill it by breaking its neck. You must also buy back every one of your own firstborn sons.
LEBAnd every first offspring of a donkey you will redeem with small livestock, and if you will not redeem it, then you will break its neck, and every firstborn human among your sons you will redeem.
BBEAnd for the young of an ass you may give a lamb in payment, or if you will not make payment for it, its neck is to be broken; but for all the first sons among your children, let payment be made.
JPSAnd every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem.
ASVAnd every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the first-born of man among thy sons shalt thou redeem.
DRAThe firstborn of an ass thou shalt change for a sheep: and if thou do not redeem it, thou shalt kill it. And every firstborn of men thou shalt redeem with a price.
YLT'And every firstling of an ass thou dost ransom with a lamb, and if thou dost not ransom [it], then thou hast beheaded it: and every first-born of man among thy sons thou dost ransom.
DrbyAnd every firstling of an ass shalt thou ransom with a lamb; and if thou do not ransom it, thou shalt break its neck; and every firstborn of a man among thy sons shalt thou ransom.
RVAnd every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the firstborn of man among thy sons shalt thou redeem.
WbstrAnd every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the first-born of man among thy children shalt thou redeem.
KJB-1769And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.[fn] (And every firstling of an ass thou/you shalt redeem with a lamb; and if thou/you wilt/will not redeem it, then thou/you shalt break his neck: and all the firstborn of man among thy/your children shalt thou/you redeem. )
KJB-1611[fn]And euery firstling of an asse thou shalt redeeme with a lambe: and if thou wilt not redeeme it, then thou shalt breake his necke, and all the first borne of man amongst thy children shalt thou redeeme. (And every firstling of an ass thou/you shalt redeem with a lambe: and if thou/you wilt/will not redeem it, then thou/you shalt break his necke, and all the first bornofmanamongstthy/yourchildrenshaltthou/you redeeme.)
BshpsAnd euery firstlyng of an asse, thou shalt redeeme with a lambe: yf thou redeeme hym not, thou shalt breake his necke: All the first borne amongst thy chyldren also shalt thou bye out. (And every firstlyng of an ass, thou/you shalt redeem with a lambe: if thou/you redeem him not, thou/you shalt break his necke: All the first born amongst thy/your children also shalt thou/you bye out.)
GnvaBut euery first foale of an asse, thou shalt redeeme with a lambe: and if thou redeeme him not, then thou shalt breake his necke: likewise all the first borne of man among thy sonnes shalt thou bye out. (But every first foal of an ass, thou/you shalt redeem with a lambe: and if thou/you redeem him not, then thou/you shalt break his necke: likewise all the first born of man among thy/your sons shalt thou/you bye out. )
CvdlThe firstborne of the Asse shalt thou bye out with a shepe: but yf thou redeme it not, then breake his neck. All the firstborne of men amonge thy children shalt thou redeme. (The firstborne of the Ass shalt thou/you bye out with a shepe: but if thou/you redeme it not, then break his neck. All the firstborne of men among thy/your children shalt thou/you redeme.)
WyclThou schalt chaunge the firste gendrid of an asse for a scheep, that if thou ayen biest not, thou schalt sle; forsothe thou schalt ayen bie with prijs al the firste gendrid of man of thi sones. (Thou shalt chaunge the first gendrid of an ass for a sheep, that if thou/you again biest not, thou/you shalt sle; forsothe thou/you shalt again buy with price all the first gendrid of man of thy/your sons.)
LuthDie Erstgeburt vom Esel sollst du lösen mit einem Schaf; wo du es aber nicht lösest, so brich ihm das Genick. Aber alle erste Menschengeburt unter deinen Kindern sollst du lösen. (The Erstgeburt from_the donkey should you lösen with one Schaf; where you it but not lösest, so brich him the Genick. But all first Menschengeburt under deinen Kindern should you lösen.)
ClVgPrimogenitum asini mutabis ove: quod si non redemeris, interficies. Omne autem primogenitum hominis de filiis tuis, pretio redimes.[fn] (Primogenitum asini mutabis ove: that when/but_if not/no redemeris, interficies. Omne however primogenitum of_man about childrens tuis, pretio redimes. )
13.13Omne autem primogenitum hominis, etc. CYRILL. Primogenita hominum redimi jubet, ut homicidium vetet: qui omnia ut incorruptibilia essent, creavit. GREG., lib. XXVII Moral., cap. 1. Asinus immunditiam, ovis innocentiam significat. Asini ergo primogenitum ove mutare, est immundæ vitæ primordia innocentiæ simplicitate convertere, ut postquam peccator illa egit quæ ut immunda Dominus respuit, ea jam agendo proferat quæ Dei sacrificio imponat. Omnes enim in peccato nati sumus, et ex carnis delectatione concepti, culpam originalem nobis contraximus. Unde etiam voluntate nostra peccatis implicamur. Sed et qui post malitiam carnis ad innocentiam convertitur cordis, primogenitum asini mutat ove, malitiam scilicet prioris vitæ. Qui enim qualis prius fuit desinit esse, et apprehensa carnis munditia innocentiam custodit, in oblationem Dei primogenitum asini ove mutavit.
13.13Omne however primogenitum of_man, etc. CYRILL. Primogenita of_men redimi yubet, as homicidium vetet: who everything as incorruptibilia essent, creavit. GREG., lib. XXVII Moral., cap. 1. Asinus immunditiam, ovis innocentiam significat. Asini therefore primogenitum ove mutare, it_is immundæ of_life primordia innocentiæ simplicitate convertere, as postquam peccator that egit which as immunda Master respuit, ea yam agendo proferat which of_God sacrificio imponat. All_of_them because in peccato nati sumus, and from carnis delectatione concepti, culpam originalem us contraximus. Unde also voluntate nostra sins implicamur. But and who after malitiam carnis to innocentiam convertitur cordis, primogenitum asini mutat ove, malitiam scilicet prioris vitæ. Who because such_as first/before fuit desinit esse, and apprehensa carnis munditia innocentiam custodit, in oblationem of_God primogenitum asini ove mutavit.
13:13 A firstborn son had to be bought back, or redeemed. He could not be sacrificed to the Lord, as child sacrifice is condemned throughout Scripture (see Lev 18:21; 20:2; Ezek 23:37-39).
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.
