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)Moshehensured that the bones of Yosef were taken with them, because many years backYosef had made the Israelis vow, saying, “God will certainly take notice of you all, and you must take my bones up with you from here.”
Key: khaki:verbs, 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).
BrLXXΚαὶ ἔλαβε Μωυσῆς τὰ ὀστᾶ Ἰωσὴφ μεθʼ ἑαυτοῦ· ὅρκῳ γὰρ ὥρκισεν τοὺς υἱοὺς Ἰσραὴλ, λέγων, ἐπισκοπῇ ἐπισκέψεται ὑμᾶς Κύριος, καὶ συνανοίσετε μου τὰ ὀστᾶ ἐντεῦθεν μεθʼ ὑμῶν. (Kai elabe Mōusaʸs ta osta Yōsaʸf methʼ heautou; horkōi gar hōrkisen tous huious Israaʸl, legōn, episkopaʸ episkepsetai humas Kurios, kai sunanoisete mou ta osta enteuthen methʼ humōn. )
BrTrAnd Moses took the bones of Joseph with him, for he had solemnly adjured the children of Israel, saying, God will surely visit you, and ye shall carry up my bones hence with you.
ULTAnd Moses took the bones of Joseph with him, for he had certainly caused the sons of Israel to vow, saying, “God will certainly attend to you, and you shall bring my bones up with you from here.”
USTMoses had them take the bones of Joseph along with them, because Joseph long ago had made the Israelites promise that they would do that. He had said to them, “God will always care for you. When he brings you to the promised land, you must carry my bones with you.”
BSB § Moses took the bones of Joseph with him because Joseph had made the sons of Israel swear a solemn oath when he said, “God will surely attend to you, and then you must carry my bones with you from this place.”[fn]
WEBBEMoses took the bones of Joseph with him, for he had made the children of Israel swear, saying, “God will surely visit you, and you shall carry up my bones away from here with you.”
NETMoses took the bones of Joseph with him, for Joseph had made the Israelites solemnly swear, “God will surely attend to you, and you will carry my bones up from this place with you.”
LSVAnd Moses takes the bones of Joseph with him, for he certainly caused the sons of Israel to swear, saying, “God certainly inspects you, and you have brought up my bones from this [place] with you.”
FBVMoses carried Joseph's bones with him because Joseph had made the sons of Israel swear a solemn promise, saying, “God will definitely take care of you, and then you must take my bones with you when you leave here.”
T4TMoses/I had them take along the bones of Joseph with them/us, because Joseph long ago had made the Israeli people promise solemnly that they would do that. He had said to them, “God will enable your descendants to leave Egypt. When that happens, you must carry my bones with you.”
LEBAnd Moses took the bones of Joseph with him because Joseph[fn] had made the Israelites[fn] solemnly swear an oath, saying, “God will surely attend to you, and you will take up my bones from here with you.”
BBEAnd Moses took the bones of Joseph with him, for Joseph had made the children of Israel take an oath, saying, God will certainly keep you in mind; and you are to take my bones away with you.
JPSAnd Moses took the bones of Joseph with him; for he had straitly sworn the children of Israel, saying: 'God will surely remember you; and ye shall carry up my bones away hence with you.'
ASVAnd Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
DRAAnd Moses took Joseph’s bones with him: because he had adjured the children of Israel, saying: God shall visit you, carry out my bones from hence with you.
YLTAnd Moses taketh the bones of Joseph with him, for he certainly caused the sons of Israel to swear, saying, 'God doth certainly inspect you, and ye have brought up my bones from this with you.'
DrbyAnd Moses took the bones of Joseph with him; for he had made the children of Israel swear an oath, saying, [fn]God will be sure to visit you; then ye shall carry my bones with you hence.
RVAnd Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
WbstrAnd Moses took the bones of Joseph with him: for he had strictly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones hence with you.
KJB-1769And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. (And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye/you_all shall carry up my bones away hence with you. )
KJB-1611[fn]And Moses tooke the bones of Ioseph with him: for hee had straitly sworne the children of Israel, saying; God will surely visite you, and ye shall cary vp my bones away hence with you. (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAnd Moyses toke the bones of Ioseph with him: for he made the children of Israel sweare, saying: God wyl surely visite you, and ye shall take my bones away hence with you. (And Moses took the bones of Yoseph with him: for he made the children of Israel swear, saying: God will surely visit you, and ye/you_all shall take my bones away hence with you.)
Gnva(And Moses tooke the bones of Ioseph with him: for he had made the children of Israel sweare, saying, God will surely visite you, and ye shall take my bones away hence with you) ((And Moses took the bones of Yoseph with him: for he had made the children of Israel swear, saying, God will surely visit you, and ye/you_all shall take my bones away hence with you) )
CvdlAnd Moses toke Iosephs bones with him, for he toke an ooth of the children of Israel, and sayde: God wyll surely vyset you, therfore cary awaye my bones with you from hence. (And Moses took Yosephs bones with him, for he took an oath of the children of Israel, and said: God will surely visit you, therefore carry away my bones with you from hence.)
WyclAnd Moises took the boonus of Joseph with hym, for he hadde chargid the sones of Israel, and hadde seid, God schal visite you, and bere ye out `fro hennus my boonus with you. (And Moses took the bones of Yoseph with him, for he had chargid the sons of Israel, and had said, God shall visit you, and bear ye/you_all out `fro hennus my bones with you.)
LuthUnd Mose nahm mit sich die Gebeine Josephs. Denn er hatte einen Eid von den Kindern Israel genommen und gesprochen: GOtt wird euch heimsuchen; so führet meine Gebeine mit euch von hinnen. (And Mose took with itself/yourself/themselves the Gebeine Yosephs. Because he had a Eid from the Kindern Israel taken and gesprochen: God becomes you heimsuchen; so führet my Gebeine with you from hinnen.)
ClVgTulit quoque Moyses ossa Joseph secum: eo quod adjurasset filios Israël, dicens: Visitabit vos Deus; efferte ossa mea hinc vobiscum. (Tulit too Moyses ossa Yoseph secum: eo that adyurasset filios Israel, saying: Visitabit you God; efferte ossa mea hinc with_you. )
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.
