EXO 14:15 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). 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=clear Importance to us=normal (All still tentative.)

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).

BrLXX Εἶπε δὲ Κύριος πρὸς Μωυσῆν, τί βοᾷς πρός με; λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἀναζευξάτωσαν.
(Eipe de Kurios pros Mōusaʸn, ti boas pros me; lalaʸson tois huiois Israaʸl, kai anazeuxatōsan. )

BrTr And the Lord said to Moses, Why criest thou to me? speak to the children of Israel, and let them [fn]proceed.

ULT And Yahweh said to Moses, “Why are you crying out to me? Speak to the sons of Israel and let them start moving.

UST Then Yahweh said to Moses, “Instead of asking me to help you, tell the people to pack their tents and prepare to march.

BSB Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward.

MSB (Same as BSB above)

OEB No OEB EXO book available

WEBBE The LORD said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward.

WMBB (Same as above)

NET The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on.

LSV And YHWH says to Moses, “Why do you cry to Me? Speak to the sons of Israel, and they journey;

FBV The Lord told Moses, “Why are you crying out to me for help? Tell the Israelites to move forward.

T4T 15-16 Yahweh said to Moses/me, “Tell the people to stop crying out for me to help them, and tell them to go forward. Lift up your stick and stretch it out toward the sea. The water will divide, so that all you Israeli people can go in the middle of the sea, walking on dry ground.

LEB And Yahweh said to Moses, “Why do you cry out to me? Speak to the _⌊Israelites_⌋[fn] so that they set out.[fn]

14:15 Literally “sons/children of Israel”

14:15 Or “journey,” “move on,” “travel”

BBE And the Lord said to Moses, Why are you crying out to me? give the children of Israel the order to go forward.

Moff No Moff EXO book available

JPS And the LORD said unto Moses: 'Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.

ASV And Jehovah said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.

DRA And the Lord said to Moses: Why criest thou to me? Speak to the children of Israel to go forward.

YLT And Jehovah saith unto Moses, 'What? thou criest unto Me — speak unto the sons of Israel, and they journey;

Drby And Jehovah said to Moses, Why dost thou cry unto me? Speak unto the children of Israel, that they go forward.

RV And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.
(And the LORD said unto Moses, Wherefore criest thou/you unto me? speak unto the children of Israel, that they go forward. )

SLT And Jehovah will say to Moses, Why wilt thou cry to me? speak to the sons of Israel and they shall remove.

Wbstr And the LORD said to Moses, Why criest thou to me? Speak to the children of Israel, that they go forward:

KJB-1769 ¶ And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
(¶ And the LORD said unto Moses, Wherefore criest thou/you unto me? speak unto the children of Israel, that they go forward: )

KJB-1611 ¶ And the LORD saide vnto Moses, Wherefore criest thou vnto me? Speake vnto the children of Israel, that they goe forward.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps And the Lorde sayde vnto Moyses: Wherfore cryest thou vnto me? speake vnto the children of Israel that they go forwarde.
(And the Lord said unto Moses: Wherefore cryest thou/you unto me? speak unto the children of Israel that they go forward.)

Gnva And the Lord sayd vnto Moses, Wherefore cryest thou vnto me? speake vnto the children of Israel that they go forward:
(And the Lord said unto Moses, Wherefore cryest thou/you unto me? speak unto the children of Israel that they go forward: )

Cvdl The LORDE sayde vnto Moses: Wherfore criest thou vnto me? Speake vnto ye children of Israel, yt they go forwarde.
(The LORD said unto Moses: Wherefore criest thou/you unto me? Speak unto ye/you_all children of Israel, it they go forward.)

Wycl And the Lord seide to Moises, What criest thou to me? Speke thou to the sones of Israel, that thei go forth; forsothe reise thou thi yerde,
(And the Lord said to Moses, What criest thou/you to me? Speak thou/you to the sons of Israel, that they go forth; for_certain/truly raise thou/you thy/your rod/stick,)

Luth Der HErr sprach zu Mose: Was schreiest du zu mir? Sage den Kindern Israel, daß sie ziehen!
(The LORD spoke to/for Moses: What you_scream you(sg) to/for to_me? Say_to the children Israel, that they/she/them pull!)

ClVg Dixitque Dominus ad Moysen: Quid clamas ad me? loquere filiis Israël ut proficiscantur.[fn]
(And_he_said Master to Moysen: What shouts to me? speak to_the_children Israel as proficiscantur. )

14.15 Quid clamas ad me? etc. GREG. Voces apud aures Dei non faciunt verba nostra, sed desideria. Æternam enim vitam si ore petimus, nec corde desideramus, clamantes tacemus: si vero corde desideramus, ore tacemus, tacentes clamamus. Unde in eremo cum populus vocibus perstreperet, et Moses a strepitu verborum taceret, silens auditur, et dicitur ei: Quid clamas ad me? In desiderio enim clamor secretus non pervenit ad aures humanas, divinas replet. ORIG., ut supra. Nulla vox Moysi auditur, et Dominus dicit: Quid clamas ad me? Velim scire quomodo sancti clamant sine voce ad Deum. Apostolus ad Gal. 4, dicit: Quia dabit Deus Spiritum Filii sui in cordibus nostris clamantem: Abba, Pater. Et addit: ipse Spiritus interpellat pro nobis gemitibus inenarrabilibus. Et iterum Rom. 8: Qui autem scrutatur corda, scit quid desideret spiritus. Sic ergo postulante Spiritu sancto per silentium clamor sanctorum auditur. Jubetur Moses virga percutere mare, ut ingredienti populo Dei cedat, et aquæ quæ timebantur, dextra lævaque murus effectæ, non solum perniciem nesciant, sed etiam munimen exhibeant. Soliditatem recipit liquor, et solum maris arescit in pulverem: bonitatem Creatoris intellige, si voluntati ejus obtemperes, si legem ejus sequaris, elementa tibi contra naturam servire compellit. Audivi a majoribus traditum quod singulis tribubus singulæ aquarum divisiones factæ sunt, et propria unicuique via. Idque ostenditur ex eo quod dicitur psalmo CXXXV: Qui divisit mare Rubrum in divisiones, etc. Et alibi, psal. LXVII: Ibi Benjamin minor in stupore. Principes Juda, duces eorum, principes Zabulon et principes Nephthali: proprius unicuique tribui enumerari videtur ingressus. Apostolus baptismum in Mose consummatum dicit in nube et in mari, ut qui baptizaris in Christo, in aqua et in Spiritu, scias te insectari Ægyptios et ad servitium revocare, rectores scilicet mundi, et spirituales nequitias, quibus ante servisti. Sed tu descendis in aquam, et evadis incolumis et novus ascendis peccatorum sordibus ablutus, paratus ad cantandum novum canticum. Ægyptii insequentes merguntur in abyssum, et si rogare videntur Jesum ne eos iterum mergat in abyssum. ID. Aliter, si Ægyptum fugias, id est ignorantiæ tenebras, si sequaris Mosen, id est Dei legem, occurrat autem mare, id est, contradicentium fluctus, percute et tu obluctantes undas virga, id est. verbo legis et vigilantia Scripturarum; iter tibi disputando per adversarios pande, et cedent undæ victori, mirantibusque et stupore defixis qui ante contradicebant, legitimis disputationum lineis rectum fidei iter secabis, et in tantum doctrinæ verbo proficies, ut auditores tui, quos tu in verba legis erudisti, jam contra Ægyptios, velut fluctus maris, insurgent, nec solum impugnent, sed et superent et exstinguant. Exstinguit enim Ægyptum, qui non agit opera tenebrarum, qui non carnaliter, sed spiritualiter vivit; qui cogitationes sordidas vel corde expellit, vel omnino non recipit, secundum illud Eph. 6: Assumentes scutum fidei, ut possitis omnia maligni ignita jacula exstinguere. Hoc ergo modo possumus etiam Ægyptios hodie videre mortuos, et ipsum Pharaonem, si tanta fide vivamus, ut Deus conterat Satanam sub pedibus nostris velociter per Jesum Christum.

14.15 What shouts to me? etc. GREG. Voices at ears of_God not/no they_do words our, but desires. Æternam because life when/but_if vocally petimus, but_not heart desideramus, they_shoutes be_silentmus: when/but_if indeed/however heart desideramus, vocally be_silentmus, be_silentntes shoutmus. From_where/who in/into/on desert when/with the_people voicebus perstreperet, and Moses from strepitu of_words be_silent, silens hearingr, and it_is_said to_him: What shouts to me? In desire because cry/shout secretus not/no arrived to ears humans, divine replet. ORIG., as above. Nulla voice of_Moses hearingr, and Master he_says: What shouts to me? Velim to_know how holy they_shout without voice to God. Apostolus to Gal. 4, he_says: Because will_give God Spirit Children self in/into/on hearts ours they_shoutem: Abba, Pater. And adds: exactly_that/himself Spirit interpellat for us gemitibus inenarrabilibus. And again Rom. 8: Who however scrutatur hearts, he_knows what desideret spirit. So therefore postulante By_Spirit holy through silence cry/shout holy_place hearingr. It_is_commanded Moses rod/staff to_strike the_sea, as to_enterenti to_the_people of_God cedat, and water which they_were_afraidur, dextra lævaque the_wall effectæ, not/no only perniciem nesciant, but also munimen exhibeant. Soliditatem receives liquor, and only of_the_sea arescit in/into/on dust: goodness creator intellige, when/but_if to_the_will his obtemperes, when/but_if the_law his sequaris, elements to_you on_the_contrary nature to_serve compellit. Listenvi from to_the_elders traditum that each tribes singulæ of_waters divisions done are, and own to_each_one way/road. Idque is_shown from by_him that it_is_said psalm 135: Who divided the_sea Red in/into/on divisions, etc. And elsewhere/otherwise, Psa. 67: There Benyamin minor in/into/on in_amazement. Leaders Yuda, leaders their, leaders Zabulon and leaders Nephthali: proprius to_each_one to_be_given enumerari it_seems entering. Apostolus baptism in/into/on Mose finishum he_says in/into/on cloud and in/into/on of_the_sea, as who/which baptizaris in/into/on to_Christ/Messiah, in/into/on water and in/into/on By_Spirit, know you(sg) insectari of_Egyptos and to servitium revocare, rulers namely world, and spiritual cannotias, to_whom before slavesti. But you(sg) descendis in/into/on water, and evadis incolumis and novus ascendis of_sins/sinners dirt ablutus, ready to cantandum new a_song. of_Egypti insequentes they_sinkur in/into/on abyss, and when/but_if to_ask they_seem Yesus not them again mergat in/into/on abyss. ID. Aliter, when/but_if Egypt fugias, that it_is ignorantiæ darkness, when/but_if sequaris Mosen, that it_is of_God the_law, occurrat however the_sea, that it_is, contradicentium fluctus, strike and you(sg) obluctantes waves rod/staff, that it_is. word law and vigilantia Scripturarum; way/path to_you disputando through adversaries pande, and they_will_yield undæ victori, mirantibusque and in_amazement defixis who/which before contradicebant, legitimate disputationum lines rightness/accuracy of_faith way/path secabis, and in/into/on only doctrines word proficies, as listeners yours(sg), which you(sg) in/into/on words law erudisti, already on_the_contrary of_Egyptos, like/as wave of_the_sea, insurgent, but_not only impugnent, but and superent and exstinguant. Exstinguit because Egypt, who/which not/no acts works of_darkness, who/which not/no carnally/sensually, but spiritually lives; who/which thoughts dirtys or heart expels, or completely not/no receives, after/second it/this/that Eph. 6: Assumentes shield of_faith, as you(pl)_can everything maligni fireta arrow exstinguere. This therefore just/only we_can also of_Egyptos today/at_this_time to_see the_dead, and him Pharaoh, when/but_if such_a_great_deal with_faith vivamus, as God conterat Satan under feet ours quickly through Yesus Christ/Messiah.

BMM BibleMapper.com Maps:

Map

The Route of the Exodus

Exodus 13-19; Numbers 33

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.

Parallel EXO 14:15

The Route of the Exodus