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Key: khaki:verbs.
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).
BrLXXἁγίασόν μοι πᾶν πρωτότοκον πρωτογενὲς διανοῖγον πᾶσαν μήτραν ἐν τοῖς υἱοῖς Ἰσραὴλ ἀπὸ ἀνθρώπου ἕως κτήνους, ἐμοί ἐστιν. (hagiason moi pan prōtotokon prōtogenes dianoigon pasan maʸtran en tois huiois Israaʸl apo anthrōpou heōs ktaʸnous, emoi estin. )
BrTr Sanctify to me every first-born, first produced, opening every womb among the children of Israel both of man and beast: it is mine.
ULT“Set apart to me all the firstborn, openers of every womb among the sons of Israel, among man and among beast; he is mine.”
UST“Consecrate all the firstborn males in order that they may belong to me. The firstborn males of the Israelite people and of their animals will be mine.”
BSB“Consecrate to Me every firstborn male.[fn] The firstborn from every womb among the Israelites belongs to Me, both of man and beast.”
NET“Set apart to me every firstborn male – the first offspring of every womb among the Israelites, whether human or animal; it is mine.”
LSV“Sanctify to Me every firstborn, opening any womb among the sons of Israel, among man and among beast; it [is] Mine.”
FBV“Every firstborn male is to be dedicated to me. The firstborn from every Israelite family belongs to me, and also every firstborn animal.”
T4T“Set apart all the firstborn males in order that they may belong to me. The firstborn males of the Israeli people and of their animals will be mine.”
LEB“Consecrate to me every firstborn, the first offspring of every womb among the Israelites,[fn] among humans[fn] and among domestic animals;[fn] it belongs to me.”[fn]
BBELet the first male child of every mother among the children of Israel be kept holy for me, even the first male birth among man or beast; for it is mine.
JPS'Sanctify unto Me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast, it is Mine.'
ASVSanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
DRASanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.
YLT'Sanctify to Me every first-born, opening any womb among the sons of Israel, among man and among beast; it [is] Mine.'
DrbyHallow unto me every firstborn, whatever breaketh open the womb among the children of Israel, of man and of cattle: it is mine.
RVSanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
WbstrSanctify to me all the first-born, whatever openeth the womb among the children of Israel, both of man and of beast: it is mine.
KJB-1769Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. (Sanctify unto me all the firstborn, whatsoever openeth/opens the womb among the children of Israel, both of man and of beast: it is mine. )
KJB-1611[fn]Sanctifie vnto me all the first borne, whatsoeuer openeth the wombe, among the children of Israel, both of man and of beast: it is mine. (Sanctifie unto me all the firstborn, whatsoever openeth/opens the womb, among the children of Israel, both of man and of beast: it is mine.)
13:2Chap. 22. 29. and 34. 19. leuit. 27 26. num. 3. 13. & 8.16. luke 2.23.
BshpsSanctifie vnto me al the first borne, what so euer openeth the wombe among ye chyldren of Israel, aswell of man as of beast, for it is mine. (Sanctifie unto me all the firstborn, what so ever openeth/opens the womb among ye/you_all children of Israel, aswell of man as of beast, for it is mine.)
GnvaSanctifie vnto me all the first borne: that is, euery one that first openeth the wombe among the children of Israel, as well of man as of beast: for it is mine. (Sanctifie unto me all the firstborn: that is, every one that first openeth/opens the womb among the children of Israel, as well of man as of beast: for it is mine. )
CvdlSanctifie vnto me euery firstborne, yt breaketh all maner of Matrices amonge the childre of Israel, both of men & catell: for they are myne. (Sanctifie unto me every firstborne, it breaketh all manner of Matrices among the children of Israel, both of men and cattle: for they are myne.)
WyclHalewe thou to me ech firste gendrid thing that openeth the wombe among the sones of Israel, as wel of men as of beestis, for whi alle ben myn. (Halewe thou/you to me each first gendrid thing that openeth/opens the womb among the sons of Israel, as well of men as of beasts/animals, for why all been myn.)
LuthHeilige mir alle Erstgeburt, die allerlei Mutter bricht, bei den Kindern Israel, beide unter den Menschen und dem Vieh; denn sie sind mein. (Heilige to_me all Erstgeburt, the allerlei mother bricht, at the Kindern Israel, both under the Menschen and to_him Vieh; because they/she/them are mein.)
ClVgSanctifica mihi omne primogenitum quod aperit vulvam in filiis Israël, tam de hominibus quam de jumentis: mea sunt enim omnia.[fn] (Sanctifica to_me omne primogenitum that aperit vulvam in childrens Israel, tam about hominibus how about yumentis: mea are because omnia. )
13.2Sanctifica mihi omne primogenitum, etc. Quia occidi omnia primogenita Ægyptiorum in liberatione vestra.
13.2Sanctifica to_me omne primogenitum, etc. Because occidi everything primogenita Ægyptiorum in liberatione vestra.
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 entire verse is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them.
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.
