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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)“Tell the Israelis that they should turn and camp in front of Pi Hahiroth, between Migdol and the sea, in front of Baal-Zephon. You all are to camp by the sea opposite it.
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).
BrTrSpeak to the children of Israel, and let them turn and encamp before the village, between Magdol and the sea, opposite Beel-sepphon: before them shalt thou encamp by the sea.
ULT“Say to the sons of Israel that they should turn and camp before the face of Pi Hahiroth, between Migdol and the sea, before the face of Baal Zephon. You are to camp by the sea opposite it.
UST“Tell the Israelites to turn toward Pi Hahiroth and camp near it. That place is between Migdol and the Red Sea, near Baal Zephon. Set up your tents there, close to the sea.
BSB“Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea. You are to encamp by the sea, directly opposite Baal-zephon.
WEBBE“Speak to the children of Israel, that they turn back and encamp before Pihahiroth, between Migdol and the sea, before Baal Zephon. You shall encamp opposite it by the sea.
NET“Tell the Israelites that they must turn and camp before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it.
LSV“Speak to the sons of Israel, and they turn back and encamp before Pi-Hahiroth, between Migdol and the sea, before Ba‘al-Zephon; you encamp in front of it by the sea,
FBV“Tell the Israelites to turn back and set up camp near Pi-hahiroth, between Migdol and the sea. You are to camp beside the sea, opposite Baal-zephon.
T4T“Tell the Israeli people to turn around and go back and set up their tents in front of Pi-Hahiroth town. That town is between Migdol and the sea, across from Baal-Zephon town. Set up your tents there, close to the sea.
LEB“Speak to the Israelites[fn] so that they turn and encamp before Pi-hahiroth, between Migdol and the sea;[fn] before Baal Zephon, which is opposite it, you will camp by the sea.
BBEGive orders to the children of Israel to go back and put up their tents before Pi-hahiroth, between Migdol and the sea, in front of Baal-zephon, opposite to which you are to put up your tents by the sea.
JPS'Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon, over against it shall ye encamp by the sea.
ASVSpeak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea.
DRASpeak to the children of Israel: Let them turn and encamp over against Phihahiroth which is between Magdal and the sea over against Beelsephon: you shall encamp before it upon the sea.
YLT'Speak unto the sons of Israel, and they turn back and encamp before Pi-Hahiroth, between Migdol and the sea, before Baal-Zephon; over-against it ye do encamp by the sea,
DrbySpeak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea: before Baal-Zephon, opposite to it, shall ye encamp by the sea.
RVSpeak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea.
WbstrSpeak to the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea.
KJB-1769Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. (Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye/you_all encamp by the sea. )
KJB-1611[fn]Speake vnto the children of Israel, that they turne and encampe before Pi-hahiroth, betweene Migdol and the sea, ouer against Baal-Zephon: before it shall ye encampe by the sea. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and footnotes)
BshpsSpeake to the chyldre of Israel, that they turne & pitch their tentes before Pi-hahiroth betweene Migdol and the sea, ouer agaynst Baal-sephon, and before that shall they pitche by the sea. (Speak to the chyldre of Israel, that they turn and pitch their tents before Pi-hahiroth between Migdol and the sea, over against Baal-sephon, and before that shall they pitche by the sea.)
GnvaSpeake to the children of Israel, that they returne and campe before Pi-hahiroth, betweene Migdol and the Sea, ouer against Baal-zephon: about it shall ye campe by the Sea. (Speak to the children of Israel, that they return and camp before Pi-hahiroth, between Migdol and the Sea, over against Baal-zephon: about it shall ye/you_all camp by the Sea. )
CvdlSpeake vnto the children of Israel, and byd them that they turne aboute, & pitch their tentes before the valley of Hyroth, betwixte Migdol & the see towarde Baal Zepho, and there pitch ye tentes right ouer by the see. (Speak unto the children of Israel, and bid them that they turn about, and pitch their tents before the valley of Hyroth, betwixte Migdol and the sea towarde Baal Zepho, and there pitch ye/you_all tents right over by the see.)
Wyclturne thei ayen, and sette thei tentis euene ayens Fiayroth, which is bitwixe Magdalum and the see, ayens Beelsefon; in the siyt therof ye schulen sette tentis ouer the see. (turne they again, and set they tents even against Fiayroth, which is between Magdalum and the see, against Beelsefon; in the sight thereof ye/you_all should set tents over the see.)
LuthRede mit den Kindern Israel und sprich, daß sie sich herumlenken und sich lagern gegen dem Tal Hiroth, zwischen Migdol und dem Meer, gegen Baal-Zephon, und daselbst gegenüber sich lagern ans Meer (Rede with the Kindern Israel and sprich, that they/she/them itself/yourself/themselves herumlenken and itself/yourself/themselves lagern gegen to_him Tal Hiroth, between Migdol and to_him Meer, gegen Baal-Zephon, and there gegenüber itself/yourself/themselves lagern ans Meer)
ClVgLoquere filiis Israël: Reversi castrametentur e regione Phihahiroth, quæ est inter Magdalum et mare contra Beelsephon: in conspectu ejus castra ponetis super mare.[fn] (Loquere childrens Israel: Reversi castrametentur e regione Phihahiroth, which it_is between Magdalum and the_sea on_the_contrary Beelsephon: in in_sight his castra ponetis over mare. )
14.2Phihahiroth, quæ est inter Magdalum, etc. ORIG., hom. 5 in Exod. Videamus quæ via præcipitur eligenda. De Othon, inquit, conversi, iter facite inter Epauleum et Magdalum, quod est contra Beelsephon, etc. Epauleum ascensio tortuosa, Magdalum turris, Beelsephon ascensio speculæ, vel habens speculam, interpretatur. Credebat forsitan quod ostenderet Deus planum iter et molle, sed ascensio est et tortuosa. Non enim proclive iter est quo tenditur ad virtutes, sed ascenditur anguste et difficulter. Unde Matth. 7: Arcta est enim et angusta via quæ ducit ad vitam. Est ergo iter quo inceditur ascensio tortuosa, et ascensio speculæ vel habens speculam. Ascensio ad actus pertinet, specula ad fidem; ostenditur ergo quia et in actibus et in fide multa est difficultas, multus labor: multæ enim tentationes nobis occurrunt, multa offendicula, volentibus agere quæ Dei sunt. Deinde in fide multa invenies tortuosa, plurimas quæstiones, objectiones hæreticorum, contradictiones infidelium: hoc ergo iter agendum est sequentibus Dominum. Sed et turris est in hoc itinere, de qua dicitur Luc 14: Quis vestrum volens turrim ædificare, non prius sedens computat sumptus, si habet unde perficiat? Ista est ergo turris ex his ardua et excelsa virtutibus; quod videns Pharao dicit: Errant isti. Apud Pharaonem, qui Deum sequitur errare dicitur, quia iter sapientiæ tortuosum, multas habens difficultates et anfractus. Si confitearis unum Patrem invisibilem, et unum unigenitum ejus Jesum Christum, et unum Spiritum sanctum, tortuosum, difficile et incredibile videtur hoc in infidelibus. Si dicis Deum majestatis crucifixum filium hominis esse, qui de cœlo descendit: tortuosa videntur hæc et difficilia; qui audit nisi eum fide audiat, dicit quia errant isti. Sed tu fixus esto in hac fide, sciens quia Deus ostendit tibi hanc viam fidei, qui ait: Tollentes de Othon castra, collocate inter Epauleum et Magdalum. Fuisset. ORIG. Fugiens Ægyptum venis ad ascensionem operis et fidei, et ad ædificium turris: venis ad mare, et occurrunt tibi fluctus tentationum. Unde II Tim. 3: Qui enim volunt pie vivere in Christo, persecutionem patiuntur, quia tentatio vita nostra est super terram. Sed si Moysen, id est legem Dei, sequeris, Ægyptus te insectatur. Sed vide quid fiet: Levavit, inquit, angelus Domini, qui antecedebat castra Isræl, et abiit post illos. Elevavit et columnam nubis a facie eorum, et stetit post illos, et intravit inter castra Ægyptiorum et Isræl. Hæc columna nubis populo Dei efficitur murus: Ægyptiis imponit tenebras; non transfertur columna ignis ad Ægyptios, ut videant lucem: sed nubis, ut in tenebris maneant, quia dilexerunt tenebras, non lucem. Et tu ergo si ab Ægyptiis recedas, si de potestate dæmonum fugias, vide quanta tibi præparantur auxilia, dummodo in fide fortis permaneas: nec Ægyptiorum equitatus et quadrigæ perterreant, nec reclames contra Dei legem, id est Moysen, dicens: Tanquam non essent sepulcra in Ægypto, ita eduxisti nos.
14.2Phihahiroth, which it_is between Magdalum, etc. ORIG., hom. 5 in Exod. Videamus which road præcipitur eligenda. De Othon, inquit, conversi, iter do_it between Epauleum and Magdalum, that it_is on_the_contrary Beelsephon, etc. Epauleum ascensio tortuosa, Magdalum turris, Beelsephon ascensio speculæ, or habens speculam, interpretatur. Credebat forsitan that ostenderet God planum iter and molle, but ascensio it_is and tortuosa. Non because proclive iter it_is quo tenditur to virtutes, but went_upur anguste and difficulter. Unde Matth. 7: Arcta it_is because and angusta road which ducit to vitam. Est therefore iter quo inceditur ascensio tortuosa, and ascensio speculæ or habens speculam. Ascensio to actus belongs, specula to fidem; ostenditur therefore because and in actibus and in fide multa it_is difficultas, multus labor: many because tentationes us occurrunt, multa offendicula, volentibus agere which of_God are. of_Godnde in fide multa invenies tortuosa, plurimas quæstiones, obyectiones hæreticorum, contradictions infidelium: this therefore iter agendum it_is sequentibus Dominum. But and turris it_is in this itinere, about which it_is_said Luc 14: Who of_you volens turrim to_build, not/no first/before sitting computat sumptus, when/but_if habet whence perficiat? Ista it_is therefore turris from his ardua and excelsa virtutibus; that videns Pharao he_says: Errant isti. Apud Pharaonem, who God sequitur errare it_is_said, because iter sapientiæ tortuosum, multas habens difficultates and anfractus. When/But_if confitearis one Patrem invisibilem, and one only_born his Yesum Christum, and one Spiritum holy, tortuosum, difficile and incredibile videtur this in infidelibus. When/But_if dicis God mayestatis crucifixum son of_man esse, who about cœlo descendit: tortuosa videntur these_things and difficilia; who audit nisi him fide audiat, dicit because errant isti. But you fixus esto in hac fide, sciens because God ostendit to_you hanc road of_faith, who he_said: Tollentes about Othon castra, collocate between Epauleum and Magdalum. Fuisset. ORIG. Fugiens Ægyptum venis to ascensionem operis and of_faith, and to ædificium turris: venis to mare, and occurrunt to_you wave tentationum. Unde II Tim. 3: Who because volunt pie vivere in Christo, persecutionem patiuntur, because tentatio vita nostra it_is over the_earth/land. But when/but_if Moysen, id it_is legem of_God, sequeris, Ægyptus you(sg) insectatur. But vide quid fiet: Levavit, inquit, angelus Master, who antecedebat castra Isræl, and he_is_gone after illos. Elevavit and columnam nubis from face their, and stetit after illos, and he_entered between castra Ægyptiorum and Isræl. This columna nubis to_the_people of_God efficitur murus: Ægyptiis imponit tenebras; not/no transfertur columna ignis to Ægyptios, as videant lucem: but nubis, as in darkness maneant, because dilexerunt tenebras, not/no lucem. And you therefore when/but_if away Ægyptiis recedas, when/but_if about potestate dæmonum fugias, vide quanta to_you præparantur auxilia, dummodo in fide fortis permaneas: but_not Ægyptiorum equitatus and quadrigæ perterreant, but_not reclames on_the_contrary of_God legem, id it_is Moysen, saying: Tanquam not/no they_would_be sepulcra in Ægypto, ita eduxisti nos.
This verse begins a direct quote which continues into 13:4. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them.
The portion after that could be translated as a direct quotation. That would make a second-level direct quotation. It may be helpful to your readers to indicate this by marking it with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. Alternate translation: “the sons of Israel, ‘Turn and camp before the face of Pi Hahiroth, between Migdol and the sea, before the face of Baal Zephon.’”
Here, you is plural and refers to Moses and the Israelites. If your language uses different forms of “you” depending on the number of people addressed, use a plural form here.
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.
