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)When Far’oh released the people, God didn’t lead them through the land of the Philistines, although that way was shorter, because he said, “It’s best if the people don’t have to face war immediately, or they might change their minds and then want toreturn to Egypt.”
Key: khaki:verbs, red:negative, blue:Elohim.
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).
BrLXXὩς δὲ ἐξαπέστειλε Φαραὼ τὸν λαὸν, οὐχ ὡδήγησεν αὐτοὺς ὁ Θεὸς ὁδὸν γῆς· Φυλιστιεὶμ, ὅτι ἐγγὺς ἦν· εἶπε γὰρ ὁ Θεὸς, μήποτε μεταμελήσῃ τῷ λαῷ ἰδόντι πόλεμον, καὶ ἀποστρέψῃ εἰς Αἴγυπτον. (Hōs de exapesteile Faraō ton laon, ouⱪ hōdaʸgaʸsen autous ho Theos hodon gaʸs; Fulistieim, hoti engus aʸn; eipe gar ho Theos, maʸpote metamelaʸsaʸ tōi laōi idonti polemon, kai apostrepsaʸ eis Aigupton. )
BrTrAnd when Pharao sent forth the people, God led them not by the way of the land of the Phylistines, because it was near; for God said, Lest at any time the people repent when they see war, and return to Egypt.
ULTAnd so it was, when Pharaoh let the people go, that God did not lead them by way of the land of the Philistines, although it was nearby. For God said, “Lest the people repent when they see war and return to Egypt.”
USTWhen the king of Egypt let the Israelites go, God did not guide them along the road toward the Philistines’ land. Even though it was shorter, God thought, “If enemies attack them, they may change their minds and go back to Egypt.”
BSB § When Pharaoh let the people go, God did not lead them along the road through the land of the Philistines, though it was shorter. For God said, “If the people face war, they might change their minds and return to Egypt.”
WEBBEWhen Pharaoh had let the people go, God didn’t lead them by the way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see war, and they return to Egypt”;
NETWhen Pharaoh released the people, God did not lead them by the way to the land of the Philistines, although that was nearby, for God said, “Lest the people change their minds and return to Egypt when they experience war.”
LSVAnd it comes to pass in Pharaoh’s sending the people away, that God has not led them the way of the land of the Philistines, for it [is] near; for God said, “Lest the people sigh in their seeing war, and have turned back toward Egypt”;
FBVWhen Pharaoh let the Israelites leave, God did not lead them along the road through the land of the Philistines, even though that was a shorter way. For God said, “If they are forced to fight, they might change their minds and go back to Egypt.”
T4TWhen the king of Egypt let the Israeli people go, God did not lead them to go through the land of the Philistines. That was a shorter way, but God said, “It would be bad if my people change their minds when they realize that they will have to fight the Philistines to take their land, and then decide to return to Egypt.”
LEBAnd when Pharaoh released the people, God did not lead them the way of the land of the Philistines, though it was nearer, because God said, “Lest the people change their mind when they see war and return to Egypt.”
BBENow after Pharaoh had let the people go, God did not take them through the land of the Philistines, though that was near: for God said, If the people see war, they may have a change of heart and go back to Egypt.
JPSAnd it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said: 'Lest peradventure the people repent when they see war, and they return to Egypt.'
ASVAnd it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
DRAAnd when Pharao had sent out the people, the Lord led them not by the way of the land of the Philistines which is near: thinking lest perhaps they would repent, if they should see wars arise against them, and would return into Egypt.
YLTAnd it cometh to pass in Pharaoh's sending the people away, that God hath not led them the way of the land of the Philistines, for it [is] near; for God said, 'Lest the people repent in their seeing war, and have turned back towards Egypt;'
DrbyAnd it came to pass, when Pharaoh let the people go, that [fn]God did not lead them the way of the land of the Philistines, although that was near; for [fn]God said, That the people may not repent when they see conflict, and return to Egypt.
RVAnd it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
WbstrAnd it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near, for God said, Lest peradventure the people repent when they see war, and they return to Egypt.
KJB-1769¶ And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: (¶ And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure/perhaps the people repent when they see war, and they return to Egypt: )
KJB-1611¶ And it came to passe when Pharaoh had let the people goe, that God led them not through the way of the land of the Philistines, although that was neere: For God saide, Lest peraduenture the people repent when they see warre, and they returne to Egypt: (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsIt came to passe, that when Pharao had let the people go, God caryed them not through the way of the lande of the Philistines, which was the more nygh way. But God saide: lest peraduenture the people repent whe they see warre, and so turne agayne to Egypt. (It came to pass, that when Pharaoh had let the people go, God carried them not through the way of the land of the Philistines, which was the more nygh way. But God said: lest peradventure/perhaps the people repent when they see war, and so turn again to Egypt.)
GnvaNowe when Pharaoh had let the people go, God caried them not by the way of the Philistims countrey, though it were neerer: (for God sayd, Lest the people repent whe they see warre, and turne againe to Egypt) (Now when Pharaoh had let the people go, God carried them not by the way of the Philistines country, though it were neerer: (for God said, Lest the people repent when they see war, and turn again to Egypt) )
CvdlNow whan Pharao had let ye people go, God led them not the waye thorow the lode of the Philistynes, which was ye nexte: for he thoughte: The people might repet, wha they se warre, and so turne in agayne into Egipte. (Now when Pharaoh had let ye/you_all people go, God led them not the way through the land of the Philistines, which was ye/you_all next: for he thought: The people might repet, wha they see war, and so turn in again into Egypt.)
WyclTherfor whanne Farao hadde sent out the puple, God ledde not hem out bi the weie of `the lond of Filisteis, which is niy; and arettid lest perauenture it wolde repente the puple, if he had seyn batelis rise ayens hym, and `the puple wolde turn ayen in to Egipt; (Therefore when Pharaoh had sent out the people, God led not them out by the way of `the land of Philistines, which is niy; and arettid lest peradventure/perhaps it would repente the people, if he had seen battleis rise against him, and `the people would turn again in to Egypt;)
LuthDa nun Pharao das Volk gelassen hatte, führete sie GOtt nicht auf die Straße durch der Philister Land, die am nächsten war; denn GOtt gedachte, es möchte das Volk gereuen, wenn sie den Streit sahen, und wieder nach Ägypten umkehren. (So now Pharao the people gelassen had, führete they/she/them God not on the road through the/of_the Philistines Land, the in/at/on_the nächsten war; because God thought, it möchte the people gereuen, when they/she/them the battle saw, and again after Egypt umkehren.)
ClVgIgitur cum emisisset Pharao populum, non eos duxit Deus per viam terræ Philisthiim quæ vicina est: reputans ne forte pœniteret eum, si vidisset adversum se bella consurgere, et reverteretur in Ægyptum.[fn] (Igitur when/with emisisset Pharao the_people, not/no them duxit God through road terræ Philistines which vicina it_is: reputans not forte pœniteret him, when/but_if had_seen adversum se bella consurgere, and reverteretur in Ægyptum. )
13.17Igitur cum emisisset, etc. GREG. lib. XXIV Moral. cap. 13. Sæpe conversi in ipso aditu suæ conversionis tranquillitatem carnis, dona prophetiæ, prædicamenta doctrinæ, signorum miracula vel gratiam curationum accipiunt. Postea duris tentationum probationibus fatigantur, a quibus liberos se esse credebant: quia si in principio tentationum amaritudo pulsaret, facile ad vitia redirent, a quibus non longe recesserunt. De Ægypto ergo exeuntibus e vicino bella subtrahuntur: quia relinquentibus sæculum quædam prius tranquillitas ostenditur, ne in ipsa teneritudine et inchoatione turbati, ad hoc quod reliquerant, redeant: prius ergo suavitatem securitatis sentiunt, prius pacis quiete nutriuntur; post cognitam vero dulcedinem tanto tolerabilius tentationum certamina sustinent quanto in Deo altius cognoverunt quæ ament.
13.17Igitur when/with emisisset, etc. GREG. lib. XXIV Moral. cap. 13. Sæpe conversi in ipso aditu suæ conversionis tranquillitatem carnis, dona prophetiæ, prædicamenta doctrinæ, signorum miracula or gratiam curationum accipiunt. Postea duris tentationum probationibus fatigantur, from to_whom liberos se esse credebant: because when/but_if in at_the_beginning tentationum amaritudo pulsaret, facile to vitia redirent, from to_whom not/no longe recesserunt. De Ægypto therefore exeuntibus e vicino bella subtrahuntur: because relinquentibus sæculum quædam first/before tranquillitas ostenditur, not in herself teneritudine and inchoatione turbati, to this that reliquerant, redeant: first/before therefore suavitatem securitatis sentiunt, first/before pacis quiete nutriuntur; after cognitam vero dulcedinem tanto tolerabilius tentationum certamina sustinent quanto in Deo altius cognoverunt which ament.
13:17–14:4 The Lord’s redemptive power was demonstrated as he brought Israel into a place where they were completely helpless and had to either rely on him for rescue or die. Although at the time it must have seemed completely foolish, Israel would thank God for the rest of its history for maneuvering them into such a spot (see Ps 106:7-12; cp. Isa 12:2-6).
Verses 17–19 provide background information about the Israelites process of leaving Egypt. Use the natural form in your language for expressing background information.
The route on which God took the Israelites was not the expected route. In some languages you may need to put the portion that describes the expectation first. Alternate translation: “although it was nearby, God did not lead them by way of the land of the Philistines.”
lest change_~_minds the,people in/on/at/with,face,they war and,return towards=Miʦrayim/(Egypt)
In some languages you may need to put the reason before the hypothetical result. Alternate translation: “When they see war, they may repent and return to Egypt”
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.
