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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).
JPSPharaoh's chariots and his host hath He cast into the sea, and his chosen captains are sunk in the Red Sea.
ASVPharaoh’s chariots and his host hath he cast into the sea; ⇔ And his chosen captains are sunk in the Red Sea.
DRAPharao’s chariots and his army he hath cast into the sea: his chosen captains are drowned in the Red Sea.
YLTChariots of Pharaoh and his force He hath cast into the sea; And the choice of his captains Have sunk in the Red Sea!
DrbyPharaoh's chariots and his army hath he cast into the sea; His chosen captains also are drowned in the Red Sea.
RVPharaoh’s chariots and his host hath he cast into the sea: And his chosen captains are sunk in the Red Sea.
WbstrPharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
KJB-1769Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. (Pharaoh’s chariots and his host hath/has he cast into the sea: his chosen captains also are drowned in the Red sea. )
KJB-1611Pharaohs charets and his hoste hath he cast into the sea: his chosen captaines also are drowned in the red Sea. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsPharaos charets and his hoast hath he cast into the sea, his chosen captaynes also are drowned in the red sea. (Pharaos chariots and his host hath/has he cast into the sea, his chosen captains also are drowned in the red sea.)
GnvaPharaohs charets and his host hath he cast into the Sea: his chosen captaines also were drowned in the red Sea. (Pharaohs chariots and his host hath/has he cast into the Sea: his chosen captains also were drowned in the red Sea. )
CvdlThe charettes of Pharao & his power, hath he cast in to the see. His chosen captaynes are drowned in the reed see, (The chariots of Pharaoh and his power, hath/has he cast in to the see. His chosen captains are drowned in the red see,)
Wyclhe castide doun in to the see the charis of Farao, and his oost. Hise chosun princis weren drenchid in the reed see; (he castide down in to the sea the chariots of Pharaoh, and his oost. Hise chosen princes were drenchid in the red see;)
LuthDie Wagen Pharaos und seine Macht warf er ins Meer, seine auserwählten Hauptleute versanken im Schilfmeer. (The Wagen Pharaos and his Macht threw he into_the Meer, his auserwählten headleute versanken in_the Schilfmeer.)
ClVgcurrus Pharaonis et exercitum ejus projecit in mare: electi principes ejus submersi sunt in mari Rubro. (currus Pharaonis and exercitum his proyecit in mare: electi principes his submersi are in of_the_sea Rubro. )
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.
chariots Farˊoh's and,army,his throw in/on/at/with,sea and,picked officers,his drowned in/on/at/with,sea red
These lines are synonymous parallels where the second strengthens what is said in the first. Alternate translation: “He threw all of Pharaoh’s army into the sea, including the chariots; even his chosen officers sank in the sea of reeds”
Moses sings about Yahweh causing the sea to cover Pharaoh’s chariots and army as if Yahweh had thrown them into the sea. 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: “He has made Pharaoh’s chariot riders and army drown in the sea”
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.
