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, 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).
BrLXXΟὐκ ἐξέλιπεν δὲ ὁ στύλος τῆς νεφέλης ἡμέρας, καὶ ὁ στύλος τοῦ πυρὸς νυκτὸς, ἐναντίον τοῦ λαοῦ παντός. (Ouk exelipen de ho stulos taʸs nefelaʸs haʸmeras, kai ho stulos tou puros nuktos, enantion tou laou pantos. )
BrTrAnd the pillar of cloud failed not by day, nor the pillar of fire by night, before all the people.
ULTHe did not withdraw the daytime pillar of cloud or the nighttime pillar of fire from the face of the people.
USTYahweh never left them. He was there in the tall cloud during the day and in the tall flame during the night. ¶
BSBNeither the pillar of cloud by day nor the pillar of fire by night left its place before the people.
JPSthe pillar of cloud by day, and the pillar of fire by night, departed not from before the people.
ASVthe pillar of cloud by day, and the pillar of fire by night, departed not from before the people.
DRAThere never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people.
YLTHe removeth not the pillar of the cloud by day, and the pillar of the fire by night, [from] before the people.
DrbyThe pillar of the cloud did not remove [from] before the people by day, nor the pillar of fire by night.
RVthe pillar of cloud by day, and the pillar of fire by night, departed not from before the people.
WbstrHe took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
KJB-1769He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
KJB-1611[fn]He tooke not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (Modernised spelling is same as from KJB-1769 above apart from footnotes)
BshpsThe piller of the cloude departed not by daye, nor the pyller of fire by nyght, out of the syght of the people. (The pillar of the cloud departed not by day, nor the pyller of fire by night, out of the sight of the people.)
GnvaHe tooke not away the pillar of ye cloude by day, nor the pillar of fire by night from before the people. (He took not away the pillar of ye/you_all cloud by day, nor the pillar of fire by night from before the people. )
CvdlThe piler of the cloude departed neuer from the people by daye, and the pyler of fyre departed not from the by night. (The pillar of the cloud departed never from the people by day, and the pyler of fire departed not from the by night.)
Wyclthe piler of clowde failide neuere bi dai, nether the piler of fier bi niyt, bifor the puple. (the pillar of clowde failide never by day, neither the pillar of fire by niyt, before the puple.)
LuthDie Wolkensäule wich nimmer von dem Volk des Tages, noch die Feuersäule des Nachts. (The Wolkensäule wich nimmer from to_him people the dayss, still the firesäule the Nachts.)
ClVgNumquam defuit columna nubis per diem, nec columna ignis per noctem, coram populo. (Numquam defuit columna nubis through diem, but_not columna ignis through noctem, before to_the_people. )
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.
