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.
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).
JPSThou stretchedst out Thy right hand — the earth swallowed them.
ASVThou stretchedst out thy right hand, ⇔ The earth swallowed them.
DRAThou stretchedst forth thy hand, and the earth swallowed them.
YLTThou hast stretched out Thy right hand — Earth swalloweth them!
DrbyThou stretchedst out thy right hand, the earth swallowed them.
RVThou stretchedst out thy right hand, The earth swallowed them.
WbstrThou stretchedst out thy right hand, the earth swallowed them.
KJB-1769Thou stretchedst out thy right hand, the earth swallowed them. (Thou stretchedst out thy/your right hand, the earth swallowed them. )
KJB-1611Thou stretchedst out thy right hand, the earth swallowed them. (Modernised spelling is same as from KJB-1769 above)
BshpsThou stretchedst out thy right hande, the earth swalowed them. (Thou stretchedst out thy/your right hand, the earth swalowed them.)
GnvaThou stretchedst out thy right hande, the earth swallowed them. (Thou stretchedst out thy/your right hand, the earth swallowed them. )
CvdlWhen thou stretchedest out yi right hande, the earth swalowed them vp. (When thou/you stretchedest out yi right hand, the earth swalowed them up.)
WyclThou heldist forth thin hond, and the erthe deuouride hem; (Thou heldist forth thin hand, and the earth devourede hem;)
LuthDa du deine rechte Hand ausrecktest, verschlang sie die Erde. (So you your rechte hand ausrecktest, verschlang they/she/them the earth.)
ClVgExtendisti manum tuam, et devoravit eos terra.[fn] (Extendisti hand your, and devoravit them terra. )
15.12Extendisti, etc. ORIG. Monet me quod ait: Extendisti dexteram tuam et devoravit eos terra, quasi ut devorarentur a terra, causa fuerit quod dexteram extendit. Si consideres quomodo exaltatus Dominus in cruce tota die extendit manum ad populum non credentem, sed contradicentem, et quomodo infidelem populum qui clamavit: Crucifige, crucifige eum Joan. 19., mors iniquitatis oppressit, invenies quomodo extendit dexteram, et devoravit eos terra. Non tamen omnino desperandum. Si enim qui devoratus est, resipiscat, potest evomi sicut Jonas. Omnes nos aliquando terra devorabat et in inferni penetralibus retinebat: ideo Christus descendit non solum ad terras, sed etiam ad inferiora terræ: et ibi invenit nos devoratos, et sedentes in umbra mortis; inde educens nos non solum terræ, ne iterum devoremur, sed regnum præparat cœlorum. ORIG. Impios etiam hodie terra devorat, qui semper de terra cogitant, terrena faciunt, de terra loquuntur, litigant, terram desiderant, in ea spem suam ponunt, ad cœlum non respiciunt, futura non cogitant, judicium Dei non metuunt, nec promissa ejus desiderant; talem cum videris, dicite quia devoravit eum terra: et si quem videris luxuriæ et voluptatibus corporis deditum, in quo nil animus valet, sed totum libido possidet, dicito quia devoravit eum terra.
15.12Extendisti, etc. ORIG. Monet me that he_said: Extendisti dexteram tuam and devoravit them terra, as_if as devorarentur from terra, causa has_been that dexteram extendit. When/But_if consideres how exaltatus Master in cruce tota day extendit hand to the_people not/no credentem, but contradicentem, and how infidelem the_people who clamavit: Crucifige, crucifige eum Yoan. 19., mors iniquitatis oppressit, invenies how extendit dexteram, and devoravit them terra. Non tamen omnino desperandum. When/But_if because who devoratus it_is, resipiscat, potest evomi like Yonas. All_of_them we aliquando earth/land devorabat and in inferni penetralibus retinebat: ideo Christus descendit not/no solum to terras, but also to inferiora terræ: and there invenit we devoratos, and sedentes in umbra mortis; inde educens we not/no solum terræ, not again devoremur, but kingdom præparat cœlorum. ORIG. Impios also hodie earth/land devorat, who always about earth/land cogitant, terrena faciunt, about earth/land loquuntur, litigant, the_earth/land desiderant, in ea spem his_own ponunt, to cœlum not/no respiciunt, futura not/no cogitant, yudicium of_God not/no metuunt, but_not promissa his desiderant; talem when/with videris, dicite because devoravit him terra: and when/but_if which videris lighturiæ and voluptatibus corporis he_gaveum, in quo nil animus valet, but totum libido possidet, dicito because devoravit him terra.
15:1-18 Scholars believe this song of rescue to be one of the oldest preserved examples of the Hebrew language, attesting to its importance in Israel’s thought and faith. It is divided into three stanzas: 15:1-5, 6-12, 13-18. The first stanza rejoices in the Lord’s personal rescue of Moses and his people (note the recurrence of the first-person pronouns). The second exults in the great contrast between the Lord and the Egyptians. The third stanza reflects on what these events would mean for the future.
Moses speaks about God causing something to happen as if God reached out with his hand. 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: “With your strong power you made it happen”
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.
