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).
JPSThe peoples have heard, they tremble; pangs have taken hold on the inhabitants of Philistia.
ASVThe peoples have heard, they tremble: ⇔ Pangs have taken hold on the inhabitants of Philistia.
DRANations rose up, and were angry: sorrows took hold on the inhabitants of Philisthiim.
YLTPeoples have heard, they are troubled; Pain hath seized inhabitants of Philistia.
DrbyThe peoples heard it, they were afraid: A thrill seized the inhabitants of Philistia.
RVThe peoples have heard, they tremble: Pangs have taken hold on the inhabitants of Philistia.
WbstrThe people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
KJB-1769The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
KJB-1611[fn]The people shall heare, and be afraid: sorrow shall take hold on the inhabitants of Palestina. (Modernised spelling is same as from KJB-1769 above apart from footnotes)
BshpsThe nations shal heare, & be afraide, sorowe shall come vpon Palestina. (The nations shall hear, and be afraid, sorowe shall come upon Palestina.)
GnvaThe people shall heare and be afraide: sorow shall come vpon the inhabitants of Palestina. (The people shall hear and be afraid: sorow shall come upon the inhabitants of Palestina. )
CvdlWhan ye nacions herde this, they raged, sorowe came vpon the Philistynes. (When ye/you_all nations heard this, they raged, sorowe came upon the Philistines.)
WyclPuplis stieden, and weren wroothe; sorewis helden the dwelleris of Filistiym. (Puplis stieden, and were wroothe; sorrows helden the dwellers of Filistiym.)
LuthDa das die Völker höreten, erbebeten sie; Angst kam die Philister an; (So the the peoples heard, erbebeten sie; Angst came the Philistines an;)
ClVgAscenderunt populi, et irati sunt: dolores obtinuerunt habitatores Philisthiim.[fn] (Ascenderunt of_the_people, and irati are: dolores obtinuerunt habitatores Philistines. )
15.14Ascenderunt, etc. ORIG. Audierunt gentes et iratæ sunt, dolores apprehenderunt habitatores Philisthiim, etc. Quantum ad historiam, nullum de his gentibus interfuisse mirabilibus constat: quomodo ergo terrore territæ vel iratæ Philisthiim, et Moabitæ, et Edom, et reliquæ quas enumerat, nationes? Sed, spiritualiter, invenies quia Philisthiim, id est cadentes poculo; et Edom, scilicet terrenus, trepidant: et eorum principes cursitant et pavent constricti doloribus, cum vident regna sua, quæ in inferno sunt, penetrata ab eo qui descendit in inferiora terræ, ut eriperet eos qui possidebantur a morte. Hinc timent et tremunt, quia senserunt magnitudinem brachii ejus; hinc etiam tabuerunt habitatores Chanaan, id est mutabiles et mobiles, cum viderunt moveri regna sua, et alligari fortem. Veniat ergo super eos timor, et tremor: tremunt et timent dæmones crucem Christi, in qua triumphati sunt, et exuti principatus eorum et potestate. Timor ergo et tremor cadent super eos, cum in nobis signum crucis fideliter fixum viderint, et magnitudinem brachii quod Dominus expandit in cruce, sicut dicit Isa. LXV: Tota die expandi manus meas ad populum non credentem, etc. Non te aliter timebunt, nec tremor tuus irruet super eos, nisi viderint in te crucem Christi, ut dicas: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi Gal. 6..
15.14Ascenderunt, etc. ORIG. Audierunt gentes and iratæ are, dolores apprehenderunt habitatores Philistines, etc. Quantum to historiam, nullum about his nations interfuisse mirabilibus constat: how therefore terrore territæ or iratæ Philistines, and Moabitæ, and Edom, and reliwhich which enumerat, nationes? Sed, spiritualiter, invenies because Philistines, id it_is cadentes poculo; and Edom, scilicet terrenus, trepidant: and their principes cursitant and pavent constricti doloribus, when/with vident regna sua, which in inferno are, penetrata away eo who descendit in inferiora terræ, as eriperet them who possidebantur from morte. Hinc timent and tremunt, because senserunt magnitudinem brachii his; hinc also tabuerunt habitatores Chanaan, id it_is mutabiles and mobiles, when/with viderunt moveri regna sua, and alligari fortem. Veniat therefore over them timor, and tremor: tremunt and timent dæmones crucem of_Christ, in which triumphati are, and exuti principatus their and potestate. Timor therefore and tremor cadent over them, when/with in us signum crucis fideliter fixum viderint, and magnitudinem brachii that Master expandit in cruce, like he_says Isa. LXV: Tota day expandi hands meas to the_people not/no credentem, etc. Non you(sg) aliter timebunt, but_not tremor tuus irruet over them, nisi viderint in you(sg) crucem of_Christ, as dicas: Mihi however absit gloriari, nisi in cruce Master our Yesu of_Christ Gal. 6..
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 of anguish as if it were a person that could forcefully grab hold of someone and make them extremely afraid. Alternate translation: “the inhabitants of Philistia will be afraid”
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.
