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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).
JPSThen were the chiefs of Edom affrighted; the mighty men of Moab, trembling taketh hold upon them; all the inhabitants of Canaan are melted away.
ASVThen were the chiefs of Edom dismayed; ⇔ The mighty men of Moab, trembling taketh hold upon them: ⇔ All the inhabitants of Canaan are melted away.
DRAThen were the princes of Edom troubled, trembling seized on the stout men of Moab: all the inhabitants of Chanaan became stiff.
YLTThen have chiefs of Edom been troubled: Mighty ones of Moab — Trembling doth seize them! Melted have all inhabitants of Canaan!
DrbyThen the princes of Edom were amazed; The mighty men of Moab, trembling hath seized them; All the inhabitants of Canaan melted away.
RVThen were the dukes of Edom amazed; The mighty men of Moab, trembling taketh hold upon them: All the inhabitants of Canaan are melted away.
WbstrThen the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.
KJB-1769Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.
KJB-1611Then the dukes of Edom shal be amased: the mighty men of Moab trembling shall take hold vpon them: all the inhabitants of Canaan shal melt away. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsThen the dukes of the Edomites shalbe amazed, and the myghtyest of the Moabites tremblyng shall come vpon them, al the inhabiters of Chanaan shal waxe faynt hearted. (Then the dukes of the Edomites shall be amazed, and the myghtyest of the Moabites tremblyng shall come upon them, all the inhabiters of Chanaan shall waxe faint hearted.)
GnvaThen the dukes of Edom shalbe amased, and trembling shall come vpon the great men of Moab: all the inhabitantes of Canaan shall waxe faint hearted. (Then the dukes of Edom shall be amazed, and trembling shall come upon the great men of Moab: all the inhabitantes of Canaan shall waxe faint hearted. )
CvdlThen were ye prynces of Edom afrayed, tremblynge came vpo ye mightie of Moab, all the indwellers of Canaan waxed faynte harted. (Then were ye/you_all princes of Edom afraid, tremblynge came upo ye/you_all mighty of Moab, all the indwellers of Canaan waxed faint harted.)
WyclThanne the pryncis of Edom weren disturblid; tremblyng held the stronge men of Moab. (Then the pryncis of Edom were disturblid; tremblyng held the strong men of Moab.)
Luthda erschraken die Fürsten Edoms; Zittern kam die Gewaltigen Moabs an; alle Einwohner Kanaans wurden feig. (da erschraken the prince(s) Edoms; Zittern came the Gewaltigen Moabs an; all Einwohner Kanaans became feig.)
ClVgTunc conturbati sunt principes Edom, robustos Moab obtinuit tremor: obriguerunt omnes habitatores Chanaan.[fn] (Tunc conturbati are principes Edom, robustos Moab obtinuit tremor: obriguerunt everyone habitatores Chanaan. )
15.15Fiant immobiles quasi lapis, etc. ORIG. Fieri tanquam lapidem non est natura esse lapidem. Non enim fieret nisi quod non erat. Hoc propter illos diximus qui malæ naturæ Pharaonem vel Ægyptios dicunt fuisse, nec ex libertate arbitrii in hoc esse deductos; et qui creatorem Deum accusant, tanquam sævum, qui homines vertat in lapides: non dixit: Fiant tanquam lapides et tacuit, sed tempus statuit et mensuram dominationis, scili cet donec pertranseat populus tuus. Prior populus qui fuit ante nos, factus est tanquam lapis durus et incredulus, non ut lapidis natura maneat, sed donec pertranseat populus quem Dominus acquisivit. Unde Rom. 11: Cæcitas enim ex parte contigit in Isræl, donec plenitudo gentium intraret, et tunc Isræl salvus fieret; qui per incredulitatem factus est tanquam lapis, unde Matth. 3: Potens est enim Deus de lapidibus istis suscitare filios Abrahæ. Sed cum creator sit omnium, quomodo acquisisse dicitur quod suum esse dubium non est? Dicitur enim in cantico Deuteronomii: Nonne hic ipse Dominus Deus tuus, qui fecit et creavit te, et acquisivit te? Deut. 32. Videtur enim unusquisque illud acquirere quod non fuit suum. Unde hæretici de Salvatore dicunt quia non erant sui quos acquisivit: dato enim pretio mercatus est homines quos Creator fecerat, et certum esse aiunt unumquemque emere quod suum non est. Apostolus enim ait I Cor. 7: Pretio empti estis. Sed audi Prophetam: Peccatis vestris venundati estis, et pro iniquitatibus vestris dimisi matrem vestram Isa. 50.. Dei ergo creaturæ omnes sumus, sed peccatis suis quisque venditur, et a Creatore discedit. Dei ergo sumus, secundum quod ab eo creati sumus: effecti vero servi diaboli, secundum quod peccatis nostris venundati sumus. Veniens autem Christus redemit nos servientes diabolo, cui nos peccando vendidimus, et ita videtur suos recepisse, quos creavit; et alienos acquisisse, qui alienum dominum peccando acquisierant. Sed recte nos redemisse dicitur, qui pro pretio nostro sanguinem suum dedit. Sed quid tale ut nos mercaretur diabolus dedit? Homicidium pecunia diaboli est, ille enim ab initio homicida est: fecisti homicidium, diaboli pecuniam accepisti. Idem dicendum est de adulterio, sacrilegio, furto, falso testimonio et hujusmodi: hac pecunia enim emit et efficit sibi servos omnes qui de hujusmodi censu ejus quantumcunque susceperint.
15.15Fiant immobiles as_if lapis, etc. ORIG. Fieri tanquam lapidem not/no it_is natura esse lapidem. Non because fieret nisi that not/no was. This propter those diximus who malæ naturæ Pharaonem or Ægyptios dicunt fuisse, but_not from libertate arbitrii in this esse deductos; and who creatorem God accusant, tanquam sævum, who homines vertat in lapides: not/no dixit: Fiant tanquam lapides and tacuit, but tempus statuit and mensuram dominationis, scili cet until pertranseat populus tuus. Prior populus who fuit before we, factus it_is tanquam lapis durus and incredulus, not/no as lapidis natura maneat, but until pertranseat populus which Master acquisivit. Unde Rom. 11: Cæcitas because from in_part/partly contigit in Isræl, until plenitudo gentium intraret, and tunc Isræl salvus fieret; who through incredulitatem factus it_is tanquam lapis, whence Matth. 3: Potens it_is because God about lapidibus istis suscitare filios Abrahæ. But when/with creator let_it_be omnium, how acquisisse it_is_said that his_own esse dubium not/no est? Dicitur because in cantico Deuteronomii: Isn't_it this exactly_that/himself Master God tuus, who he_did and created you(sg), and acquisivit te? Deut. 32. Videtur because unusquisque illud acquirere that not/no fuit his_own. Unde hæretici about Salvatore dicunt because not/no they_were sui which acquisivit: dato because pretio mercatus it_is homines which Creator fecerat, and certum esse aiunt unumquemque emere that his_own not/no it_is. Apostolus because he_said I Cor. 7: Pretio empti estis. But listen Prophetam: Peccatis vestris venundati estis, and for iniquitatibus vestris dimisi mother vestram Isa. 50.. of_God therefore creaturæ everyone sumus, but sins to_his_own quisque venditur, and from Creatore discedit. of_God therefore sumus, after/second that away eo creati sumus: effecti vero servi diaboli, after/second that sins nostris venundati sumus. Veniens however Christus redemit we servientes diabolo, cui we peccando vendidimus, and ita videtur suos recepisse, which creavit; and alienos acquisisse, who alienum dominum peccando acquisierant. But recte we redemisse it_is_said, who for pretio nostro sanguinem his_own he_gave. But quid tale as we mercaretur diabolus he_gave? Homicidium pecunia diaboli it_is, ille because away initio homicida it_is: fecisti homicidium, diaboli pecuniam accepisti. Idem dicendum it_is about adulterio, sacrilegio, furto, falso testimonio and huyusmodi: hac pecunia because emit and efficit sibi servos everyone who about huyusmodi censu his quantumcunque susceperint.
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 trembling as if it were a person that could forcefully grab hold of someone and make them extremely afraid. Alternate translation: “the leaders of Moab will be afraid”
Moses uses the phrase, melted away, to speak of people becoming weak because of their fear. 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: “became weak from fear”
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.
