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)Terror and dread have fallen on them. ⇔ After seeing your great power, they’ve stayed as still as stone ⇔ until your people have all marched past, Yahweh. ⇔ Until the people you bought have all gone past them.
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).
BrLXXἘπιπέσοι ἐπʼ αὐτοὺς τρόμος καὶ φόβος· μεγέθει βραχίονός σου ἀπολιθωθήτωσαν, ἕως ἂν παρέλθῃ ὁ λαός σου, Κύριε· ἕως ἂν παρέλθῃ ὁ λαός σου οὗτος, ὃν ἐκτήσω. (Epipesoi epʼ autous tromos kai fobos; megethei braⱪionos sou apolithōthaʸtōsan, heōs an parelthaʸ ho laos sou, Kurie; heōs an parelthaʸ ho laos sou houtos, hon ektaʸsō. )
BrTrLet trembling and fear fall upon them; by the greatness of thine arm, let them become as stone; till thy people pass over, O Lord, till this thy people pass over, whom thou hast purchased.
ULTTerror and dread fall on them. ⇔ By the greatness of your arm, they are still as a stone ⇔ until your people pass by, Yahweh, ⇔ until this people you acquired pass by.
USTThey will be terrified and fearful because of your great strength. ⇔ But they will be as silent as stones ⇔ until we, your people, march past them, ⇔ the people you freed from being slaves in Egypt.
BSBand terror and dread will fall on them. ⇔ By the power of Your arm ⇔ they will be as still as a stone ⇔ until Your people pass by, O LORD, ⇔ until the people You have bought pass by.
WEBBETerror and dread falls on them. ⇔ By the greatness of your arm they are as still as a stone, ⇔ until your people pass over, LORD, ⇔ until the people you have purchased pass over.
NETFear and dread will fall on them; ⇔ by the greatness of your arm they will be as still as stone ⇔ until your people pass by, O Lord, ⇔ until the people whom you have bought pass by.
LSVTerror and dread fall on them; By the greatness of Your arm They are still as a stone, Until Your people pass over, O YHWH; Until the people pass over Whom You have purchased.
FBVTerror and fright will fall on them. Lord, because of your great power, they will be as still as stone until your people pass by, until the people you bought pass by.
T4TThey will be terrified and fearful because of your great strength [MTY]. ⇔ But they will be as silent as stones ⇔ until your people march past them, ⇔ the people you freed from being slaves in Egypt,
LEB• at the greatness of your arm they became silent like the stone,• until your people passed by, Yahweh,• until the people whom you bought passed by.
BBEFear and grief came on them; by the strength of your arm they were turned to stone; till your people went over, O Lord, till the people went over whom you have made yours.
JPSTerror and dread falleth upon them; by the greatness of Thine arm they are as still as a stone; till Thy people pass over, O LORD, till the people pass over that Thou hast gotten.
ASVTerror and dread falleth upon them; ⇔ By the greatness of thine arm they are as still as a stone; ⇔ Till thy people pass over, O Jehovah, ⇔ Till the people pass over that thou hast purchased.
DRALet fear and dread fall upon them, in the greatness of thy arm: let them become unmoveable as a stone, until thy people, O Lord, pass by: until this thy people pass by, which thou hast possessed.
YLTFall on them doth terror and dread; By the greatness of Thine arm They are still as a stone, Till Thy people pass over, O Jehovah; Till the people pass over Whom Thou hast purchased.
DrbyFear and dread fall upon them; By the greatness of thine arm they are still as a stone; Till thy people pass over, Jehovah, Till the people pass over that thou hast purchased.
RVTerror and dread falleth upon them; By the greatness of thine arm they are as still as a stone; Till thy people pass over, O LORD, Till the people pass over which thou hast purchased.
WbstrFear and dread shall fall upon them; by the greatness of thy arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.
KJB-1769Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased. (Fear and dread shall fall upon them; by the greatness of thine/your arm they shall be as still as a stone; till thy/your people pass over, O LORD, till the people pass over, which thou/you hast purchased. )
KJB-1611[fn]Feare and dread shall fall vpon them, by the greatnesse of thine arme they shall be as still as a stone, till thy people passe ouer, O LORD, till the people passe ouer which thou hast purchased. (Fear and dread shall fall upon them, by the greatness of thine/your arme they shall be as still as a stone, till thy/your people pass over, O LORD, till the people pass over which thou/you hast purchased.)
BshpsFeare & dreade shal fall vpon them, in the greatnesse of thine arme they shalbe as styll as a stone, tyll thy people passe through, O Lorde, whyle this people passe through which thou hast gotten. (Fear and dreade shall fall upon them, in the greatness of thine/your arme they shall be as still as a stone, till thy/your people pass through, O Lord, while this people pass through which thou/you hast gotten.)
GnvaFeare and dread shall fall vpon them: because of the greatnesse of thine arme, they shalbe stil as a stone, till thy people passe, O Lord: til this people passe, which thou hast purchased. (Fear and dread shall fall upon them: because of the greatness of thine/your arm, they shall be stil as a stone, till thy/your people pass, O Lord: till this people pass, which thou/you hast purchased. )
CvdlLet feare and drede fall vpon them thorow thy greate arme, that they maye be as styll as a stone, tyll thy people (O LORDE) be gone thorow, tyll yi people whom thou hast gotten, be gone thorow. (Let fear and dread fall upon them through thy/your great arm, that they may be as still as a stone, till thy/your people (O LORD) be gone through, till yi people whom thou/you hast gotten, be gone thorow.)
WyclAlle the dwelleris of Canaan `weren starke; inward drede falle on hem, and outward drede in the greetnesse of thin arm. Be thei maad vnmouable as a stoon, til thi puple passe, Lord; til this thi puple passe, whom thou weldidist. (All the dwellers of Canaan `weren starke; inward dread fall on them, and outward dread in the greatness of thin arm. Be they made unmouable as a stone, till thy/your people pass, Lord; till this thy/your people pass, whom thou/you weldidist.)
LuthLaß über sie fallen Erschrecken und Furcht durch deinen großen Arm, daß sie erstarren wie die Steine, bis dein Volk, HErr, hindurchkomme, bis das Volk hindurchkomme, das du erworben hast. (Let above they/she/them fallen Erschrecken and Furcht through deinen large Arm, that they/she/them erstarren like the Steine, until your people, LORD, hindurchkomme, until the people hindurchkomme, the you erworben hast.)
ClVgIrruat super eos formido et pavor, in magnitudine brachii tui: fiant immobiles quasi lapis, donec pertranseat populus tuus, Domine, donec pertranseat populus tuus iste, quem possedisti. (Irruat over them formido and pavor, in magnitudine brachii tui: fiant immobiles as_if lapis, until pertranseat populus tuus, Domine, until pertranseat populus tuus iste, which possedisti. )
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.
Terror and dread form a doublet meaning “extremely fearful.” If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “They will become extremely fearful”
Terror and dread are pictured as physical objects that could fall on people. The image might be of them crushing people or being a heavy weight that people struggle under (however, the image is not specified). It means that the people will feel the emotions of terror and dread very strongly. 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: “They will be overwhelmed with feelings of terror and dread”
Yahweh’s arm represents his great strength. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Because of your great strength”
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.
