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Text critical issues=small word differences Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)and so it was then between the coming Egyptians and the Israelis. Then the cloud became darknesson the Egyptian side, yet it lit up the other side, and no one could approach it all night.
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 εἰσῆλθεν ἀνὰ μέσον τῆς παρεμβολῆς τῶν Αἰγυπτίων, καὶ ἀνὰ μέσον τῆς παρεμβολῆς τῶν Αἰγυπίων, καὶ ἀνὰ μέσον τῆς παρεμβολῆς Ἰσραὴλ, καὶ ἔστη· καὶ ἐγένετο σκότος καὶ γνόφος· καὶ διῆλθεν ἡ νύξ· καὶ οὐ συνέμιξαν ἀλλήλοις ὅλην τὴν νύκτα. (Kai eisaʸlthen ana meson taʸs parembolaʸs tōn Aiguptiōn, kai ana meson taʸs parembolaʸs tōn Aigupiōn, kai ana meson taʸs parembolaʸs Israaʸl, kai estaʸ; kai egeneto skotos kai gnofos; kai diaʸlthen haʸ nux; kai ou sunemixan allaʸlois holaʸn taʸn nukta. )
BrTrAnd it went between the camp of the Egyptians and the camp of Israel, and stood; and there was darkness and blackness; and the night passed, and they came not near to one another during the whole night.
ULTAnd it came between the camp of Egypt and the camp of Israel. And it became a cloud, and darkness, and it lit up the night, and one did not come near to the other all night.
USTThe cloud was between the Egyptian army and the Israelites. The cloud caused the Egyptian army to be in the darkness, but it gave light to the Israelites. As a result, neither group could come near the other group during the whole night.
BSBso that it came between the camps of Egypt and Israel. The cloud was there in the darkness, but it lit up the night.[fn] So all night long neither camp went near the other.
WEBBEIt came between the camp of Egypt and the camp of Israel. There was the cloud and the darkness, yet it gave light by night. One didn’t come near the other all night.
NETIt came between the Egyptian camp and the Israelite camp; it was a dark cloud and it lit up the night so that one camp did not come near the other the whole night.
LSVand comes in between the camp of the Egyptians and the camp of Israel, and the cloud and the darkness are, and he enlightens the night, and the one has not drawn near to the other all the night.
FBVso that it was positioned between the Egyptian and Israelite camps. Though the cloud was in darkness on one side, but it lit up the night on the other. No one from either camp went near the other during the night.
T4Tuntil it was between the Egyptian army and the Israeli people. The cloud caused the Egyptian army to be in the dark but it gave light for the Israelis. As a result, neither group could come near the other group during the whole night.
LEBso that it came between the camp of Egypt and the camp of Israel. And it was a dark cloud,[fn] but it gave light to the night,[fn]so that neither approached the other[fn] all night.
BBEAnd it came between the army of Egypt and the army of Israel; and there was a dark cloud between them, and they went on through the night; but the one army came no nearer to the other all the night.
JPSand it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night.
ASVand it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the one came not near the other all the night.
DRAStood behind, between the Egyptians’ camp and the camp of Israel: and it was a dark cloud, and enlightening the night, so that they could not come at one another all the night.
YLTand cometh in between the camp of the Egyptians and the camp of Israel, and the cloud and the darkness are, and he enlighteneth the night, and the one hath not drawn near unto the other all the night.
DrbyAnd it came between the camp of the Egyptians and the camp of Israel; and was a cloud and darkness, and lit up the night; and the one did not come near the other all the night.
RVand it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the one came not near the other all the night.
WbstrAnd it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.
KJB-1769And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.
KJB-1611And it came betweene the campe of the Egyptians, and the campe of Israel, and it was a cloud and darkenesse to them, but it gaue light by night to these: so that the one came not neere the other all the night. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd came betweene the tentes of the Egyptians, and the tentes of Israel, and it was a cloude and darknesse, and gaue lyght by nyght: and all the nyght long the one came not at the other. (And came between the tents of the Egyptians, and the tents of Israel, and it was a cloud and darkness, and gave light by night: and all the night long the one came not at the other.)
GnvaAnd came betweene the campe of the Egyptians and the campe of Israel: it was both a cloude and darkenes, yet gaue it light by night, so that all the night long the one came not at the other) (And came between the camp of the Egyptians and the camp of Israel: it was both a cloud and darkness, yet gave it light by night, so that all the night long the one came not at the other) )
Cvdland came betwixte the armies of the Egipcians and the armies of Israel. It was a darcke cloude, and gaue light that night, so that all the night longe these and they coude not come together. (and came betwixte the armies of the Egyptians and the armies of Israel. It was a dark cloud, and gave light that night, so that all the night long these and they could not come together.)
Wycland stood bitwixe the `castels of Egipcians and castels of Israel; and the cloude was derk toward Egipcians, and liytnynge `the nyyt toward `the children of Israel, so that in al the tyme of the niyt thei miyten not neiy togidere to hem silf. (and stood between the `castles of Egyptians and castles of Israel; and the cloud was derk toward Egyptians, and lightnynge `the night toward `the children of Israel, so that in all the time of the niyt they might not neiy together to them self.)
Luthund kam zwischen das Heer der Ägypter und das Heer Israels. Es war aber eine finstere Wolke und erleuchtete die Nacht, daß sie die ganze Nacht, diese und jene, nicht zusammenkommen konnten. (and came between the Heer the/of_the Ägypter and the Heer Israels. It what/which but one finstere Wolke and erleuchtete the Nacht, that they/she/them the ganze Nacht, this/these and jene, not zusammenkommen konnten.)
ClVgstetit, inter castra Ægyptiorum et castra Israël: et erat nubes tenebrosa, et illuminans noctem, ita ut ad se invicem toto noctis tempore accedere non valerent. (stetit, between castra Ægyptiorum and castra Israel: and was clouds tenebrosa, and illuminans noctem, ita as to se invicem toto noctis tempore accedere not/no valerent. )
This is a collective singular noun. If your language would not refer to a group of people in this way, you may need to translate it as plural. Alternate translation: “the Israelites”
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.
