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.
OEB No OEB EXO book available
WEBBE The angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them, and stood behind them.
WMBB (Same as above)
NET The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar of cloud moved from before them and stood behind them.
LSV And the Messenger of God, who is going before the camp of Israel, journeys and goes at their rear; and the pillar of the cloud journeys from their front, and stands at their rear,
FBV The angel of God, who had been leading the Israelites, moved behind them. The pillar of cloud also moved from in front of them and stood behind them,
T4T Then the angel of God, who had been in front of the Israeli people, moved and went behind them. The tall bright cloud that had been in front of them also moved behind them,
LEB And the angel of God who was going before the camp of Israel set out and went behind them. And the column of cloud set out ahead of them, and it stood still behind them,
BBE Then the angel of God, who had been before the tents of Israel, took his place at their back; and the pillar of cloud, moving from before them, came to rest at their back:
Moff No Moff EXO book available
JPS And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;
ASV And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them:
DRA And the angel of God, who went before the camp of Israel, removing, went behind them: and together with him the pillar of the cloud, leaving the forepart,
YLT And the messenger of God, who is going before the camp of Israel, journeyeth and goeth at their rear; and the pillar of the cloud journeyeth from their front, and standeth at their rear,
Drby And the Angel of [fn]God, who went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before them, and stood behind them.
RV And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them:
Wbstr And the angel of God, who went before the camp of Israel, removed, and went behind them; and the pillar of the cloud went from before their face, and stood behind them:
KJB-1769 ¶ And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:
KJB-1611 ¶ And the Angel of God which went before the campe of Israel, remoued and went behind them, and the pillar of the cloud went from before their face, and stood behinde them.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
Bshps And the angell of God which went before the hoast of Israel, remoued and went behynde them: and the pyller of the cloude went from before their face, and stoode behynde them,
(And the angell of God which went before the host of Israel, removed and went behind them: and the pyller of the cloud went from before their face, and stood behind them,)
Gnva (And the Angel of God, which went before the hoste of Israel, remoued and went behinde them: also the pillar of the cloude went from before them, and stoode behinde them,
((And the Angel of God, which went before the host of Israel, removed and went behind them: also the pillar of the cloud went from before them, and stood behind them, )
Cvdl Then the angell of God yt wente before the armies of Israel, remoued, and gat him behynde them: and the cloudy piler remoued also from before them, and stode behinde the
(Then the angell of God it went before the armies of Israel, removed, and gat him behind them: and the cloudy pillar removed also from before them, and stood behind the)
Wycl And the aungel of the Lord, that yede bifore the castellis of Israel, took hym silf, and yede bihynde hem; and the piler of cloude yede to gidir with hym, and lefte the formere thingis aftir the bak,
(And the angel of the Lord, that went before the castellis of Israel, took himself, and went behind hem; and the pillar of cloud went together with him, and left the formere things after the bak,)
Luth Da erhub sich der Engel Gottes, der vor dem Heer Israels herzog, und machte sich hinter sie; und die Wolkensäule machte sich auch von ihrem Angesicht und trat hinter sie
(So rise itself/yourself/themselves the/of_the angel God’s, the/of_the before/in_front_of to_him Heer Israels herzog, and made itself/yourself/themselves behind sie; and the Wolkensäule made itself/yourself/themselves also from their face and stepped behind sie)
ClVg Tollensque se angelus Dei, qui præcedebat castra Israël, abiit post eos: et cum eo pariter columna nubis, priora dimittens, post tergum[fn]
(Tollensque se angelus of_God, who præcedebat castra Israel, he_is_gone after them: and when/with eo pariter columna nubis, priora dimittens, after tergum )
BMM BibleMapper.com Maps:
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.