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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).
JPSThe deeps cover them — they went down into the depths like a stone.
ASVThe deeps cover them: ⇔ They went down into the depths like a stone.
DRAThe depths have covered them, they are sunk to the bottom like a stone.
YLTThe depths do cover them; They went down into the depths as a stone.
DrbyThe depths covered them; they sank to the bottom as a stone.
RVThe deeps cover them: They went down into the depths like a stone.
WbstrThe depths have covered them: they sunk to the bottom as a stone.
KJB-1769The depths have covered them: they sank into the bottom as a stone.
KJB-1611The depths haue couered them: they sanke into the bottome as a stone. (The depths have covered them: they sanke into the bottom as a stone.)
BshpsThe deepe waters hath couered them, they sunke to the bottome as a stone. (The deepe waters hath/has covered them, they sunke to the bottom as a stone.)
GnvaThe depths haue couered them, they sanke to the bottome as a stone. (The depths have covered them, they sanke to the bottom as a stone. )
Cvdlye depe hath couered them: they fell to the grounde as a stone. (ye depe hath/has covered them: they fell to the ground as a stone.)
Wyclthe depe watris hiliden hem; thei yeden doun in to the depthe as a stoon. (the depe waters hiliden hem; they went down in to the depthe as a stone.)
LuthDie Tiefe hat sie bedeckt, sie fielen zu Grund wie die Steine. (The depth has they/she/them bedeckt, they/she/them fell to Grund like the Steine.)
ClVgAbyssi operuerunt eos; descenderunt in profundum quasi lapis.[fn] (Abyssi operuerunt them; descenderunt in profundum as_if lapis. )
15.5Descenderunt in profundum quasi lapis. ORIG. Quia scilicet tales non erant lapides de quibus suscitarentur filii Abrahæ, sed qui amarent profundum et liquidum elementum, id est amaram et fluxam præsentium voluptatem. Unde de ipsis dicitur: Demersi sunt quasi plumbum in aqua validissima. Peccatores graves sunt, et iniquitas super talentum plumbi legitur sedere: inde miqui merguntur in profundum quasi plumbum, sancti vero ambulant super aquas, quia leves sunt, et peccati pondere non gravantur. Christus super aquas ambulavit, qui vere peccatum non fecit: ambulavit et Petrus, sed paululum dubitavit; habuit enim aliquid plumbi, propter quod dicitur ei Matth. 14: Modicæ fidei, quare dubitasti? Omnes ergo per ignem salvantur, ut si forte de specie plumbi quidquam fuerit admissum, ignis decoquat et resolvat, ut efficiantur omnes aurum optimum, quia aurum terræ illius optimum quam habituri sunt sancti; et sicut fornax probat aurum, ita homines justos tribulatio. Veniendum est ergo omnibus ad conflatorium. Sedet enim Deus et conflat, et purgat filios Juda. Si quis multa opera bona et parum iniquitatis attulerit, illud parum tanquam igne resolvitur et purgatur, et totum remanet aurum purum. Si quis plus plumbi attulerit, plus exuritur, ut amplius decoquatur; ut et si parum, tamen aliquid auri purgati resideat; qui vero totus plumbeus venit, demergitur quasi plumbum in aqua validissima.
15.5Descenderunt in profundum as_if lapis. ORIG. Because scilicet tales not/no they_were lapides about to_whom suscitarentur children Abrahæ, but who amarent profundum and liquidum elementum, id it_is amaram and fluxam præsentium voluptatem. Unde about ipsis it_is_said: Demersi are as_if plumbum in water validissima. Peccatores graves are, and iniquitas over talentum plumbi legitur sedere: inde miqui merguntur in profundum as_if plumbum, sancti vero ambulant over waters, because leves are, and peccati pondere not/no gravantur. Christus over waters ambulavit, who vere peccatum not/no fecit: ambulavit and Petrus, but a_little dubitavit; habuit because aliquid plumbi, propter that it_is_said to_him Matth. 14: Modicæ of_faith, quare dubitasti? All_of_them therefore through ignem salvantur, as when/but_if forte about specie plumbi quidquam has_been admissum, ignis decoquat and resolvat, as efficiantur everyone aurum optimum, because aurum terræ illius optimum how habituri are sancti; and like fornax probat aurum, ita homines justos tribulatio. Veniendum it_is therefore to_all to conflatorium. Sedet because God and conflat, and purgat filios Yuda. When/But_if who/any multa opera good and parum iniquitatis attulerit, illud parum tanquam igne resolvitur and purgatur, and totum remanet aurum purum. When/But_if who/any plus plumbi attulerit, plus exuritur, as amplius decoquatur; as and when/but_if parum, tamen aliquid auri purgati resideat; who vero totus plumbeus venit, demergitur quasi plumbum in water validissima.
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.
floods covered,them went_down in/on/at/with,depths like (Some words not found in UHB: floods covered,them went_down in/on/at/with,depths like stone )
These lines are synonymous parallels where the second clarifies what is said in the first. Alternate translation: “The deeps covered them because they had descended into the depths like a stone”
This comparison is that just *like a stone* does not float but sinks to the bottom of the sea, the enemy soldiers sank to the bottom of the sea. Alternate translation: “they went down into the deep water like a stone sinking to the bottom of 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.
