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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).
BrLXXΛαβοῦσα δὲ Μαριὰμ ἡ προφῆτις ἡ ἀδελφὴ Ἀαρὼν τὸ τύμπανον ἐν τῇ χειρὶ αὐτῆς, καὶ ἐξήλθοσαν πᾶσαι αἱ γυναῖκες ὀπίσω αὐτῆς μετὰ τυμπάνων καὶ χορῶν. (Labousa de Mariam haʸ profaʸtis haʸ adelfaʸ Aʼarōn to tumpanon en taʸ ⱪeiri autaʸs, kai exaʸlthosan pasai hai gunaikes opisō autaʸs meta tumpanōn kai ⱪorōn. )
BrTrAnd Mariam the prophetess, the sister of Aaron, having taken a timbrel in her hand—then there went forth all the women after her with timbrels and dances.
ULTAnd Miriam the prophetess, the sister of Aaron, took a tambourine in her hand, and all the women went out after her with tambourines and with dancing.
USTThen Miriam, who was Aaron’s older sister and a prophetess, picked up her tambourine and led all the other women who had tambourines out to dance.
BSB § Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing.
NETMiriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances.
LSVAnd Miriam the inspired one, sister of Aaron, takes the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;
FBVMiriam the prophet, Aaron's sister, picked up a tambourine, and all the women followed her dancing and playing tambourines.
T4TThen Miriam, who was Aaron’s older sister and a ◄prophetess/woman who spoke messages that came directly from God►, picked up her tambourine,
LEBAnd Miriam the prophetess, the sister of Aaron, took her[fn] tambourine in her hand, and all of the women went out after her with tambourines and with dances.
BBEAnd Miriam, the woman prophet, the sister of Aaron, took an instrument of music in her hand; and all the women went after her with music and dances.
JPSAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
ASVAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
DRASo Mary the prophetess, the sister of Aaron, took a timbrel in her hand: and all the women went forth after her with timbrels and with dances:
YLTAnd Miriam the inspired one, sister of Aaron, taketh the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;
DrbyAnd Miriam the prophetess, the sister of Aaron, took the tambour in her hand, and all the women went out after her with tambours and with dances.
RVAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
WbstrAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her, with timbrels, and with dances.
KJB-1769¶ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. (¶ And Miriam the prophetss, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. )
KJB-1611¶ And Miriam the prophetesse the sister of Aaron, tooke a timbrell in her hand, and all the women went out after her, with timbrels & with dances. (¶ And Miriam the prophetsse the sister of Aaron, took a timbrell in her hand, and all the women went out after her, with timbrels and with dances.)
BshpsAnd Miriam a prophetisse, the sister of Aaron, toke a tymbrell in her hande, and all the women came out after her with tymbrelles and daunces. (And Miriam a prophetsse, the sister of Aaron, took a tymbrell in her hand, and all the women came out after her with tymbrelles and daunces.)
GnvaAnd Miriam the prophetesse, sister of Aaron tooke a timbrell in her hande, and all the women came out after her with timbrels and daunces. (And Miriam the prophetsse, sister of Aaron took a timbrell in her hand, and all the women came out after her with timbrels and daunces. )
CvdlAnd Miriam the prophetisse, Aarons sister, toke a tymbrell in hir hande, and all the women folowed out after her with timbrels in a daunse. (And Miriam the prophetsse, Aarons sister, took a tymbrell in her hand, and all the women followed out after her with timbrels in a daunse.)
WyclTherfore Marie, profetesse, the `sistir of Aaron, took a tympan in hir hond, and alle the wymmen yeden out aftir hyr with tympans and cumpanyes; (Therefore Mary/Maria, profetesse, the `sistir of Aaron, took a tympan in her hand, and all the women went out after her with tympans and cumpanyes;)
LuthUnd Mirjam, die Prophetin, Aarons Schwester, nahm eine Pauke in ihre Hand; und alle Weiber folgten ihr nach hinaus mit Pauken am Reigen. (And Mirjam, the Prophetin, Aarons Schwester, took one Pauke in their/her Hand; and all women folgten you/their/her after hinaus with Pauken in/at/on_the Reigen.)
ClVgSumpsit ergo Maria prophetissa, soror Aaron, tympanum in manu sua: egressæque sunt omnes mulieres post eam cum tympanis et choris,[fn] (Sumpsit therefore Maria prophetissa, soror Aaron, tympanum in by_hand sua: egressæque are everyone mulieres after her when/with tympanis and choris, )
15.20Tympanum. STRAB. Secundum Hieronymum est genus tubæ in summo habens stipulam vel fistulam; per quam vocem reddit sonoram. Chorus, secundum eumdem, pellis simplex cum duabus cicutis; per alteram inspiratur, per alteram sonum reddit: per utrumque ergo angusta intelligentia veteris legis designatur. Quam enim breve sit et minimum inde ostenditur, quia manu mulieris portatur. Secundum Cassiodorum tympanum est pellis extensa inter duo ligna: per quod maceratio carnis designatur. Chorus autem est multitudo simul canentium et dicitur chorus quasi coævorum cantus. Quod ergo in choro æqualiter omnes voces resonant, per eum charitas significatur, qua omnes in Christo unum sumus. Quicunque ergo Deo in jubilum laudes reddit, in choro, hoc est in charitate, hoc agat, et in tympano, id est in mortificatione carnis. Unde psal. CL: Laudate eum in tympano et choro, etc.
15.20Tympanum. STRAB. After/Second Hieronymum it_is genus tubæ in summo habens stipulam or fistulam; through how vocem reddit sonoram. Chorus, after/second eumdem, pellis simplex when/with duabus cicutis; through alteram inspiratur, through alteram sonum reddit: through utrumque therefore angusta intelligentia veteris legis designatur. Quam because breve let_it_be and minimum inde ostenditur, because by_hand mulieris portatur. After/Second Cassiodorum tympanum it_is pellis extensa between two ligna: through that maceratio carnis designatur. Chorus however it_is multitudo simul canentium and it_is_said chorus as_if coævorum cantus. That therefore in choro æqualiter everyone voices resonant, through him charitas significatur, which everyone in Christo one sumus. Quicunque therefore Deo in yubilum laudes reddit, in choro, this it_is in charitate, this agat, and in tympano, id it_is in mortificatione carnis. Unde psal. CL: Laudate him in tympano and choro, etc.
15:19-21Miriam led the women in praise. In many ancient societies, men and women performed ceremonies separately. Women had special roles in ritual praise and lamentation.
A tambourine is a hand-held musical instrument like a small drum that also has pieces of metal around the side that make a metallic rattling sound when shaken. Alternate translation: “timbrel”
and,went_out all the,women after,her in/on/at/with,tambourines and,in/on/at/with,dancing
Here, all may be a generalization; it may not have been every woman. It could be better to translate as a restrictive clause as in the UST. Alternate translation: “and every woman who went out after her had a tambourine and danced”
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.
