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, green:YHWH.
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).
BrLXXΕἶπε 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. )
BrTrAnd the Lord said to Moses, Why criest thou to me? speak to the children of Israel, and let them [fn]proceed.
NETThe Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on.
LSVAnd YHWH says to Moses, “Why do you cry to Me? Speak to the sons of Israel, and they journey;
FBVThe Lord told Moses, “Why are you crying out to me for help? Tell the Israelites to move forward.
T4TYahweh 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.
LEBAnd Yahweh said to Moses, “Why do you cry out to me? Speak to the Israelites[fn]so that they set out.[fn]
JPSAnd the LORD said unto Moses: 'Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.
ASVAnd Jehovah said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.
DRAAnd the Lord said to Moses: Why criest thou to me? Speak to the children of Israel to go forward.
YLTAnd Jehovah saith unto Moses, 'What? thou criest unto Me — speak unto the sons of Israel, and they journey;
DrbyAnd Jehovah said to Moses, Why dost thou cry unto me? Speak unto the children of Israel, that they go forward.
RVAnd the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.
WbstrAnd 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)
BshpsAnd 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 forwarde.)
GnvaAnd 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: )
CvdlThe 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 forwarde.)
WyclAnd 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; forsothe raise thou/you thy/your yerde,)
LuthDer HErr sprach zu Mose: Was schreiest du zu mir? Sage den Kindern Israel, daß sie ziehen! (The LORD spoke to Mose: What schreiest you to mir? Say_to the Kindern Israel, that they/she/them ziehen!)
ClVgDixitque Dominus ad Moysen: Quid clamas ad me? loquere filiis Israël ut proficiscantur.[fn] (And_he_said Master to Moysen: What clamas to me? loquere childrens Israel as proficiscantur. )
14.15Quid 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.
14.15What clamas to me? etc. GREG. Voces apud aures of_God not/no faciunt words nostra, but desideria. Æternam because life when/but_if ore petimus, but_not corde desideramus, clamantes tacemus: when/but_if vero corde desideramus, ore tacemus, tacentes clamamus. Unde in eremo when/with populus vocibus perstreperet, and Moses from strepitu verborum taceret, silens auditur, and it_is_said ei: What clamas to me? In desiderio because clamor secretus not/no arrived to aures humanas, divinas replet. ORIG., as supra. Nulla voice of_Moses auditur, and Master he_says: What clamas to me? Velim scire how sancti clamant without voce to God. Apostolus to Gal. 4, he_says: Because dabit God Spiritum Children sui in cordibus nostris clamantem: Abba, Pater. And addit: ipse Spiritus interpellat for us gemitibus inenarrabilibus. And again Rom. 8: Who however scrutatur corda, scit quid desideret spiritus. So therefore postulante Spiritu sancto through silentium clamor sanctorum auditur. Yubetur Moses rod/staff percutere mare, as ingredienti to_the_people of_God cedat, and awhich which timebantur, dextra lævaque murus effectæ, not/no solum perniciem nesciant, but also munimen exhibeant. Soliditatem recipit liquor, and solum maris arescit in pulverem: bonitatem Creatoris intellige, when/but_if voluntati his obtemperes, when/but_if legem his sequaris, elementa to_you on_the_contrary naturam servire compellit. Audivi from mayoribus traditum that singulis tribubus singulæ waterrum divisiones factæ are, and propria unicuique via. Idque ostenditur from eo that it_is_said psalmo CXXXV: Who divided the_sea Rubrum in divisiones, etc. And alibi, psal. LXVII: There Benyamin minor in stupore. Principes Yuda, duces their, principes Zabulon and principes Nephthali: proprius unicuique tribui enumerari videtur ingressus. Apostolus baptismum in Mose consummatum dicit in nube and in mari, as who baptizaris in Christo, in water and in Spiritu, scias you(sg) insectari Ægyptios and to servitium revocare, rectores scilicet mundi, and spirituales nequitias, to_whom before servisti. But you descendis in waterm, and evadis incolumis and novus ascendis sinners sordibus ablutus, paratus to cantandum new canticum. Ægyptii insequentes merguntur in abyssum, and when/but_if rogare videntur Yesum not them again mergat in abyssum. ID. Aliter, when/but_if Ægyptum fugias, id it_is ignorantiæ tenebras, when/but_if sequaris Mosen, id it_is of_God legem, occurrat however mare, id it_is, contradicentium fluctus, percute and you obluctantes undas rod/staff, id it_is. verbo legis and vigilantia Scripturarum; iter to_you disputando through adversarios pande, and cedent undæ victori, mirantibusque and stupore defixis who before contradicebant, legitimis disputationum lineis rectum of_faith iter secabis, and in only doctrinæ verbo proficies, as auditores tui, which you in words legis erudisti, yam on_the_contrary Ægyptios, velut wave maris, insurgent, but_not solum impugnent, but and superent and exstinguant. Exstinguit because Ægyptum, who not/no agit opera tenebrarum, who not/no carnaliter, but spiritualiter vivit; who cogitationes sordidas or corde expellit, or omnino not/no recipit, after/second illud Eph. 6: Assumentes scutum of_faith, as possitis everything maligni ignita yacula exstinguere. This therefore modo possumus also Ægyptios hodie videre mortuos, and ipsum Pharaonem, when/but_if tanta fide vivamus, as God conterat Satanam under feet nostris velociter through Yesum Christum.
Israel’s understanding of reality was radically different from that of all other ancient cultures. All of the other major cultures surrounding Israel—from Sumer in southern Mesopotamia in 2000 BC to Rome in AD 200—reached their view of reality by observing nature. They concluded that there were many gods and that all events go in unending cycles. Ancient Israel, by contrast, believed that there is one God who is distinct from the world, who made the world with purpose, and who is guiding its events to realize his purposes. How did the Israelites come to their unique concept of reality? Was it not through encounters with the true God in actual events of history? The most reasonable explanation for the distinctiveness of Israel’s understanding is that, as the Bible describes, God broke into their experience and showed himself to them in events that have been recorded as history.
There is no report in Egyptian texts of the events the Bible describes, which has raised suspicions for many. But it would have been highly unusual at that time for a world power to report on their defeat at the hands of a group of slaves. The Bible’s historical reporting, with its inclusion of stories of Israel’s own disasters, is unlike anything else found in the ancient Near East.
Archaeology cannot prove that certain events happened, but it can demonstrate that conditions would have permitted the events to occur, and that is true of the book of Exodus and of the Bible in general. Egyptian records and archaeology neither confirm nor contradict the Bible’s record. However, the text of Exodus shows an intimate familiarity with Egyptian thought and culture, just as a historical record would.
The writers of the Bible believed they were reporting actual events, and they expected their readers to understand them as such. Exodus 18:8-12 gives the first example of someone who put his faith in God because of a testimony to what had actually happened. Faith in God and in his inspired word, the Bible, has a strong historical basis. God has entered into history to act for the salvation of humanity. His acts include Israel’s exodus from Egypt and climax in the life, death, and resurrection of Jesus Christ.
Moses apparently had been praying to God for help, so God uses this question to compel Moses to act. 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: “Do not call out to me any longer, Moses.”
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.
