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).
BrLXXΚαὶ εἶπαν πρὸς Μωυσῆν, παρὰ τὸ μὴ ὑπάρχειν μνήματα ἐν γῇ Αἰγύπτῳ, ἐξήγαγες ἡμᾶς θανατῶσαι ἐν τῇ ἐρήμῳ· τί τοῦτο ἐποίησας ἡμῖν, ἐξαγαγὼν ἐξ Αἰγύπτου; (Kai eipan pros Mōusaʸn, para to maʸ huparⱪein mnaʸmata en gaʸ Aiguptōi, exaʸgages haʸmas thanatōsai en taʸ eraʸmōi; ti touto epoiaʸsas haʸmin, exagagōn ex Aiguptou; )
BrTrand said to Moses, Because there were no graves in the land of Egypt, hast thou brought us forth to slay us in the wilderness? What is this that thou hast done to us, having brought us out of Egypt?
ULTAnd they said to Moses, “Is it because there were not any graves in Egypt that you have taken us away to die in the wilderness? What is this you have done to us, to bring us out from Egypt?
USTThen they said to Moses, “You have not helped us by bringing us out of Egypt. Pharaoh’s army is going to kill us here in the wilderness. If we had stayed in Egypt, someone would have buried us in graves.
BSBThey said to Moses, “Was it because there were no graves in Egypt that you brought us into the wilderness to die? What have you done to us by bringing us out of Egypt?
WEBBEThey said to Moses, “Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you treated us this way, to bring us out of Egypt?
NETand they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? What in the world have you done to us by bringing us out of Egypt?
LSVAnd they say to Moses, “Because there are no graves in Egypt, have you taken us away to die in a wilderness? What is this you have done to us—to bring us out from Egypt?
FBVThey complained to Moses, “Were there no graves in Egypt that you had to bring us out here in the desert to die? What have you done to us by making us leave Egypt?
T4TThen they said to Moses/me, “Is it because there were no places in Egypt where we could be buried that you have brought us here to die in this desert [RHQ]? Look what you have done to us by bringing us out of Egypt [RHQ]!
LEBAnd they said to Moses, “Because there are no graves in Egypt? Is that why you have taken us to die in the desert? What is this you have done to us by bringing us out from Egypt!
BBEAnd they said to Moses, Was there no resting-place for the dead in Egypt, that you have taken us away to come to our death in the waste land? why have you taken us out of Egypt?
JPSAnd they said unto Moses: 'Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?
ASVAnd they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?
DRAAnd they said to Moses: Perhaps there were no graves in Egypt, therefore thou hast brought us to die in the wilderness: why wouldst thou do this, to lead us out of Egypt?
YLTAnd they say unto Moses, 'Because there are no graves in Egypt, hast thou taken us away to die in a wilderness? what is this thou hast done to us — to bring us out from Egypt?
DrbyAnd they said to Moses, Is it because there were no graves in Egypt, thou hast taken us away to die in the wilderness? why hast thou done this to us, that thou hast led us out of Egypt?
RVAnd they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?
WbstrAnd they said to Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Why hast thou dealt thus with us, to conduct us out of Egypt?
KJB-1769And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? (And they said unto Moses, Because there were no graves in Egypt, hast thou/you taken us away to die in the wilderness? wherefore hast thou/you dealt thus with us, to carry us forth out of Egypt? )
KJB-1611And they said vnto Moses, Because there were no graues in Egypt, hast thou taken vs away to die in the wildernesse? Wherefore hast thou dealt thus with vs, to cary vs foorth out of Egypt? (And they said unto Moses, Because there were no graues in Egypt, hast thou/you taken us away to die in the wilderness? Wherefore hast thou/you dealt thus with us, to carry us forth out of Egypt?)
BshpsBut they sayde vnto Moyses: because there were no graues in Egypt, hast thou therfore brought vs away for to dye in the wildernesse? Wherfore hast thou serued vs thus, for to carry vs out of Egypt? (But they said unto Moses: because there were no graues in Egypt, hast thou/you therefore brought us away for to dye in the wilderness? Wherefore hast thou/you served us thus, for to carry us out of Egypt?)
GnvaAnd they sayde vnto Moses, Hast thou brought vs to die in the wildernes, because there were no graues in Egypt? wherefore hast thou serued vs thus, to carie vs out of Egypt? (And they said unto Moses, Hast thou/you brought us to die in the wildernes, because there were no graues in Egypt? wherefore hast thou/you served us thus, to carie us out of Egypt? )
CvdlAnd sayde vnto Moses: Were there no graues in Egipte, yt thou hast brought vs awaye to dye in the wyldernes? Wherfore hast thou done this vnto vs, that thou hast caried vs out of Egipte? (And said unto Moses: Were there no graues in Egypt, it thou/you hast brought us away to dye in the wilderness? Wherefore hast thou/you done this unto us, that thou/you hast carried us out of Egypt?)
Wycland seiden to Moises, In hap sepulcris weren not in Egipt, therfor thou hast take vs awei, that we schulen die in wildirnesse? what woldist thou do this, that thou leddist vs out of Egipt? (and said to Moses, In hap sepulcris were not in Egypt, therefore thou/you hast take us away, that we should die in wilderness? what would thou/you do this, that thou/you leddist us out of Egypt?)
LuthUnd sprachen zu Mose: Waren nicht Gräber in Ägypten, daß du uns mußtest wegführen, daß wir in der Wüste sterben? Warum hast du das getan, daß du uns aus Ägypten geführet hast? (And said to Mose: Waren not Gräber in Egypt, that you us/to_us/ourselves mußtest wegführen, that we/us in the/of_the desert die? Warum have you the did, that you us/to_us/ourselves out_of Egypt guided hast?)
ClVget dixerunt ad Moysen: Forsitan non erant sepulchra in Ægypto, ideo tulisti nos ut moreremur in solitudine: quid hoc facere voluisti, ut educeres nos ex Ægypto?[fn] (and dixerunt to Moysen: Forsitan not/no they_were sepulchra in Ægypto, ideo tulisti we as moreremur in solitudine: quid this facere voluisti, as educeres we from Ægypto? )
14.11Forsitan non erant sepulcra, etc? ORIG., homil. 5 in Exod. Hæc fatiscentis in tentatione animi verba sunt: beatus est qui sic tentationes excipit ut nulla ei cogitatio ambiguitatis obrepat. Petro etiam dicitur Matth. 13: Modicæ fidei, quare dubitasti? Tentationis et fragilitatis hæc verba sunt. Alioquin falsum est, melius est enim in eremo mori quam Ægyptiis servire. Qui enim in eremo moritur, hoc ipso quod separatus est ab Ægyptiis, id est rectoribus tenebrarum et e potestate Satanæ, habuit aliquem profectum, etiamsi ad integrum non potuit pervenire. Melius est enim perfectam vitam quærenti in itinere mori, quam nec proficisci. Unde eorum videtur falli opinio, qui dum arduum et periculosum iter virtutis exponunt, nec incipiendum judicant. Melius est enim in itinere mori, quam inter Ægyptios necari et falsis atque amaris fluctibus obrui.
14.11Forsitan not/no they_were sepulcra, etc? ORIG., homil. 5 in Exod. This fatiscentis in tentatione animi words are: beatus it_is who so tentationes excipit as nulla to_him cogitatio ambiguitatis obrepat. Petro also it_is_said Matth. 13: Modicæ of_faith, quare dubitasti? Tentationis and fragilitatis these_things words are. Alioquin falsum it_is, melius it_is because in eremo mori how Ægyptiis servire. Who because in eremo moritur, this ipso that separatus it_is away Ægyptiis, id it_is rectoribus tenebrarum and e potestate Satanæ, habuit aliquem profectum, etiamsi to integrum not/no potuit pervenire. Melius it_is because perfectam life quærenti in itinere mori, how but_not proficisci. Unde their videtur falli opinio, who dum arduum and periculosum iter of_virtue exponunt, but_not incipiendum yudicant. Melius it_is because in itinere mori, how between Ægyptios necari and falsis atque amaris fluctibus obrui.
14:5-14 Because there was no real repentance on the part of Pharaoh and his officials, once the immediate terror of their experience had worn off, their self-interest reasserted itself and they determined to recapture their slave labor.
the,because,not not graves in/on/at/with,Egypt taken_~_away,us to,die in/on/at/with,wilderness
The Israelites ask this question to express their frustration and fear of dying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There were plenty of graveyards in Egypt for us to be buried in. You did not have to take us into the wilderness to die!”
what? this you(ms)_have_done/made to/for=ourselves by,bringing_~_out,us of,Egypt
The Israelites ask this question to rebuke Moses for bringing them to the desert to die. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should not have endangered us like this by bringing us out of 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.
