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)Then Mosheh and the Israelis sang this song to Yahweh: ⇔ “I will sing to Yahweh because he’s been so successful— ⇔ he’s thrown both the horses and their riders into the sea.
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).
BrTrThen sang Moses and the children of Israel this song to God, and spoke, saying, Let us sing to the Lord, for he is very greatly glorified: horse and rider he has thrown into the sea.
ULTThen Moses and the sons of Israel sang this song to Yahweh. And they said, saying, ⇔ “Let me sing to Yahweh, for he has triumphantly triumphed; ⇔ the horse and the one riding it he threw into the sea.
USTThen Moses and all the Israelites sang this song to Yahweh. They each sang, ⇔ “I will sing to Yahweh because he has won a great victory; ⇔ He has thrown the horses and the charioteers into the sea!
BSB § Then Moses and the Israelites sang this song to the LORD: ⇔ “I will sing to the LORD, ⇔ for He is highly exalted. ⇔ The horse and rider ⇔ He has thrown into the sea.
WEBBEThen Moses and the children of Israel sang this song to the LORD,[fn] and said, ⇔ “I will sing to the LORD, for he has triumphed gloriously. ⇔ He has thrown the horse and his rider into the sea.
15:1LORD or GOD in all caps is from the Hebrew יהוה Yahweh except when otherwise noted as being from the short form יה Yah.
WMBBThen Moses and the children of Israel sang this song to the LORD, and said, ⇔ “I will sing to the LORD, for he has triumphed gloriously. ⇔ He has thrown the horse and his rider into the sea.
NETThen Moses and the Israelites sang this song to the Lord. They said, ⇔ “I will sing to the Lord, for he has triumphed gloriously, ⇔ the horse and its rider he has thrown into the sea.
LSVThen Moses sings—and the sons of Israel—this song to YHWH, and they speak, saying, “I sing to YHWH, For triumphing He has triumphed; The horse and its rider He has thrown into the sea.
FBVThen Moses and the Israelites sang this song to the Lord: ¶ “I will sing to the Lord, for he is supreme! He has thrown the horses and their riders into the sea.
T4TThen Moses/I sang this song, and the Israeli people sang with him: ⇔ “I will sing to Yahweh, because he has triumphed gloriously; ⇔ He has thrown the horses and their riders into the sea!
• Then Moses and the Israelites[fn] sang this song to Yahweh, and they said,[fn]“Let me sing to Yahweh because he is highly exalted;• the horse and its rider he hurled into the sea.
BBEThen Moses and the children of Israel made this song to the Lord, and said, I will make a song to the Lord, for he is lifted up in glory: the horse and the horseman he has sent down into the sea.
JPSThen sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; the horse and his rider hath He thrown into the sea.
ASVThen sang Moses and the children of Israel this song unto Jehovah, and spake, saying, ⇔ I will sing unto Jehovah, for he hath triumphed gloriously: ⇔ The horse and his rider hath he thrown into the sea.
DRAThen Moses and the children of Israel sung this canticle to the Lord: and said: Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he hath thrown into the sea.
YLTThen singeth Moses and the sons of Israel this song to Jehovah, and they speak, saying: — 'I sing to Jehovah, For triumphing He hath triumphed; The horse and its rider He hath thrown into the sea.
DrbyThen sang Moses and the children of Israel this song to Jehovah, and spoke, saying, I will sing unto Jehovah, for he is highly exalted: The horse and his rider hath he thrown into the sea.
RVThen sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: The horse and his rider hath he thrown into the sea.
WbstrThen sang Moses and the children of Israel this song to the LORD, and spoke, saying, I will sing to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
KJB-1769Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. (Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath/has triumphed gloriously: the horse and his rider hath/has he thrown into the sea. )
KJB-1611¶ [fn]Then sang Moses and the children of Israel this song vnto the LORD, and spake, saying, I will sing vnto the LORD: for he hath triumphed gloriously, the horse and his rider hath he throwen into the Sea. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsThen Moyses & the children of Israel sange this sounge vnto the Lorde, and sayde on this maner: I wil sing vnto the Lorde, for he hath triumphed gloriouslie, the horse and hym that rode vpon hym hath he ouerthrowen in the sea. (Then Moses and the children of Israel sange this sounge unto the Lord, and said on this manner: I will sing unto the Lord, for he hath/has triumphed gloriouslie, the horse and him that rode upon him hath/has he overthrown in the sea.)
GnvaThen sang Moses and the children of Israel this song vnto the Lord, and sayd in this maner, I will sing vnto the Lord: for he hath triumphed gloriously: the horse and him that rode vpon him hath he ouerthrowen in the Sea. (Then sang Moses and the children of Israel this song unto the Lord, and said in this manner, I will sing unto the Lord: for he hath/has triumphed gloriously: the horse and him that rode upon him hath/has he overthrown in the Sea. )
CvdlThen sange Moses and the childre of Israel this songe vnto the LORDE, and sayde: I will synge vnto ye LORDE, for he hath done gloriously, horse & charet hath he ouerthrowne in the see. (Then sange Moses and the children of Israel this songe unto the LORD, and said: I will sing unto ye/you_all LORD, for he hath/has done gloriously, horse and chariot hath/has he overthrowne in the see.)
WyclThanne Moises song, and the sones of Israel, this song to the Lord; and thei seiden, Synge we to the Lord, for he is magnefied gloriousli; he castide doun the hors and the stiere in to the see. (Then Moses song, and the sons of Israel, this song to the Lord; and they said, Synge we to the Lord, for he is magnefied gloriousli; he castide down the hors and the stiere in to the see.)
LuthDa sang Mose und die Kinder Israel dies Lied dem HErr’s und sprachen: Ich will dem HErr’s singen; denn er hat eine herrliche Tat getan: Roß und Wagen hat er ins Meer gestürzt. (So sang Mose and the children Israel this/these Lied to_him LORD’s and said: I will to_him LORD’s singen; because he has one herrliche Tat getan: Roß and Wagen has he into_the sea gestürzt.)
ClVgTunc cecinit Moyses et filii Israël carmen hoc Domino, et dixerunt: [Cantemus Domino: gloriose enim magnificatus est, equum et ascensorem dejecit in mare.[fn] (Tunc cecinit Moyses and children Israel carmen this Master, and dixerunt: [Cantemus Master: gloriose because magnificatus it_is, equum and ascensorem deyecit in mare. )
15.1Tunc cecinit Moyses, etc. ORIG., homil. 6 n Exod. Multa cantica legimus in Scripturis, sed hoc primum omnium est quod, Ægyptiis et Pharaone submerso, post victoriam cantatur. Mos enim sanctorum est, ubi adversarius vincitur quia sciunt non sua virtute, sed Dei gratia victoriam factam, hymnum Deo glorificationis offerre. Accipiunt tamen canentes tympana in manibus, sicut de Maria et Aaron refertur. Et tu ergo, si mare Rubrum transieris, si Ægyptios submergi videris, et Pharaonem præcipitari in abyssum, potes hymnum Deo gratanter canere, et dicere: Cantemus Domino gloriose, etc. Dignius autem hoc dices, si habueris in manu tympanum, id est, si carnem tuam crucifixeris cum vitiis et concupiscentiis. Gloriose enim, etc. ORIG. Non sufficit, glorificatusest; aliud est enim glorificari, aliud gloriose glorificari. Cum enim Christus carnem pro nobis suscepit, glorificatus est, qui venit quærere quod perierat, non tamen gloriose, quia non habebat speciem neque decorem; glorificatus est cum venit ad crucem, et pertulit mortem; unde Joan. 17: Pater, venit hora, glorifica Filium tuum, etc. Erat ergo et gloria passio crucis, ubi et glorificatus, non gloriose quidem, sed humiliter; unde Phil. 2: Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis. Et Sap. 2: Morte turpissima condemnemus eum. In his ergo glorificatus est de se humiliter, non gloriose; unde Lucæ 24: Quia oportebat pati Christum, et sic intrare in gloriam suam. Cum venerit in gloria Patris, et angelorum judicare terram, et verum Pharaonem, id est diabolum, interficiet spiritu oris sui, cum refulgebit in majestate Patris: tunc gloriose glorificabitur, cum omnes honorificabunt Filium sicut honorificant Patrem. Magnificatus est, equum et ascensorem dejecit in mare, etc. In signis Ægypti. Sed gloriose magnificatus est, quia Pharaonem et exercitum ejus submersit. Vel magnificatus est, miracula ante passionem faciendo, prædicando, in cruce moriendo: sed gloriose magnificatus est, cum resurrexit victor victo diabolo, spoliato inferno. Equum, etc. ORIG. Homines qui nos insequuntur equi sunt; et omnes qui in carne nati sunt, figuraliter equi sunt, et habent ascensores suos. Sunt quos Dominus ascendit, et circumeunt omnem terram; de quibus dicitur Habac. 3: Equitatus tuus salus. Alios ascendit diabolus et angeli ejus. Judas equus erat, et cum ascensorem habuit Dominum, de equitatu salutis erat: cum cæteris enim apostolis missus ægrotis salutem et languentibus præstitit sanitatem; ubi diabolo se substravit, qui post buccellam in eum intravit, equus Satanæ factus, et illius habenis ductus contra Dominum equitavit. Omnes ergo persecutores equi sunt hinnientes, sed habent angelos malos, quibus aguntur ascensores, et ideo feroces sunt. Si videris persecutorem tuum nimis sævientem, scito quia ab ascensore pungitur, et ideo sævus est et truculentus.
15.1Tunc cecinit Moyses, etc. ORIG., homil. 6 n Exod. Multa cantica legimus in Scripturis, but this primum omnium it_is quod, Ægyptiis and Pharaone submerso, after victoriam cantatur. Mos because sanctorum it_is, where adversarius vincitur because sciunt not/no his_own virtute, but of_God gratia victoriam factam, hymnum Deo glorificationis offerre. Accipiunt tamen canentes tympana in manibus, like about Maria and Aaron refertur. And you therefore, when/but_if the_sea Rubrum transieris, when/but_if Ægyptios submergi videris, and Pharaonem præcipitari in abyssum, potes hymnum Deo gratanter canere, and dicere: Cantemus Master gloriose, etc. Dignius however this dices, when/but_if habueris in by_hand tympanum, id it_is, when/but_if carnem tuam crucifixeris when/with vitiis and concupiscentiis. Gloriose because, etc. ORIG. Non sufficit, glorificatusest; something_else it_is because glorificari, something_else gloriose glorificari. Since because Christus carnem for us suscepit, glorificatus it_is, who he_came quærere that perierat, not/no tamen gloriose, because not/no had speciem nor decorem; glorificatus it_is when/with he_came to crucem, and pertook mortem; whence Yoan. 17: Pater, he_came hora, glorifica Son tuum, etc. Erat therefore and glory passio crucis, where and glorificatus, not/no gloriose quidem, but humiliter; whence Phil. 2: Humiliavit semetipsum, factus obediens until to mortem, mortem however crucis. And Sap. 2: Morte turpissima condemnemus him. In his therefore glorificatus it_is about se humiliter, not/no gloriose; whence Lucæ 24: Because oportebat pati Christum, and so intrare in gloriam suam. Since venerit in glory Patris, and angelorum yudicare the_earth/land, and verum Pharaonem, id it_is diabolum, interficiet spiritu oris sui, when/with refulgebit in mayestate Patris: tunc gloriose glorificabitur, when/with everyone honorificabunt Son like honorificant Patrem. Magnificatus it_is, equum and ascensorem deyecit in mare, etc. In signis Ægypti. But gloriose magnificatus it_is, because Pharaonem and exercitum his submersit. Vel magnificatus it_is, miracula before passionem faciendo, prædicando, in cruce moriendo: but gloriose magnificatus it_is, when/with resurrexit victor victo diabolo, spoliato inferno. Equum, etc. ORIG. Homines who we insequuntur equi sunt; and everyone who in carne nati are, figuraliter equi are, and habent ascensores suos. Sunt which Master went_up, and circumeunt omnem the_earth/land; about to_whom it_is_said Habac. 3: Equitatus tuus salus. Alios went_up diabolus and angeli his. Yudas equus was, and when/with ascensorem habuit Dominum, about equitatu salutis was: when/with cæteris because apostolis missus ægrotis salutem and languentibus præstitit sanitatem; where diabolo se substravit, who after buccellam in him he_entered, equus Satanæ factus, and illius habenis leadership on_the_contrary Dominum equitavit. All_of_them therefore persecutores equi are hinnientes, but habent angelos malos, to_whom aguntur ascensores, and ideo feroces are. When/But_if videris persecutorem your nimis sævientem, scito because away ascensore pungitur, and ideo sævus it_is and truculentus.
15:1Moses and the people: In this triumphant moment there was no division between them; they sang as one. • I will sing: The highly personal declarations of the first two verses emphasize the personal nature of God’s relation to humans. He is not an impersonal force, but relates to us as one person relates to another. The songs of thanks and hymns of praise in the Bible characteristically give the reason for the thanks or praise early in the piece (see Ps 95:1-3; 96:1-4). The reason for the song is that theLord . . . has triumphed gloriously. The community’s faith in God through the dark night had been dramatically vindicated.
If it would be helpful to your readers, you could state explicitly over whom Yahweh triumphed. Alternate translation: “he has achieved a glorious victory over the army of Egypt”
גָאֹ֣ה גָּאָ֔ה
to_be_exalted he_is_exalted
Alternate translation: “he is highly exalted” or “he is extremely high” or “he is exaltedly exalted”
Moses sang about God causing the sea to cover and drown the horse and rider as if God had thrown them into the sea. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “he has made the horse and rider drown in the sea”
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.
