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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).
BrLXXΚαὶ διὰ πνεύματος τοῦ θυμοῦ σου διέστη τὸ ὕδωρ· ἐπάγη ὡσεὶ τεῖχος τὰ ὕδατα· ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης. (Kai dia pneumatos tou thumou sou diestaʸ to hudōr; epagaʸ hōsei teiⱪos ta hudata; epagaʸ ta kumata en mesōi taʸs thalassaʸs. )
BrTrAnd by the breath of thine anger the water parted asunder; the waters were congealed as a wall, the waves were congealed in the midst of the sea.
ULTAnd by the breath of your nostrils the waters were piled up; ⇔ the flowing waters were stood upright like a heap; ⇔ the deeps thickened in the heart of the sea.
USTYou blew on the sea, and the water piled up high; ⇔ the water became like mounds of dirt. ⇔ In the deepest part of the sea, the water became thick, as though it were frozen.
BSBAt the blast of Your nostrils ⇔ the waters piled up; ⇔ like a wall the currents stood firm; ⇔ the depths congealed in the heart of the sea.
WEBBEWith the blast of your nostrils, the waters were piled up. ⇔ The floods stood upright as a heap. ⇔ The deeps were congealed in the heart of the sea.
NETBy the blast of your nostrils the waters were piled up, ⇔ the flowing water stood upright like a heap, ⇔ and the deep waters were solidified in the heart of the sea.
LSVAnd by the wind of Your anger Waters have been heaped together; Flowings have stood as a heap; Depths have been congealed In the heart of a sea.
FBVYou blew[fn] and the sea piled up. The waves stood straight like a wall. The depths of the ocean turned solid.
T4TYou blew on the sea, ⇔ and the water piled up high; ⇔ the water stood up like two walls. ⇔ In the deepest part of the sea the water became thick/solid, ⇔ as though it was frozen.
LEB• waves stood like a heap;• deep waters in the middle of the sea congealed.
BBEBy your breath the waves were massed together, the flowing waters were lifted up like a pillar; the deep waters became solid in the heart of the sea.
JPSAnd with the blast of Thy nostrils the waters were piled up — the floods stood upright as a heap; the deeps were congealed in the heart of the sea.
ASVAnd with the blast of thy nostrils the waters were piled up, ⇔ The floods stood upright as a heap; ⇔ The deeps were congealed in the heart of the sea.
DRAAnd with the blast of thy anger the waters were gathered together: the flowing water stood, the depth were gathered together in the midst of the sea.
YLTAnd by the spirit of Thine anger Have waters been heaped together; Stood as a heap have flowings; Congealed have been depths In the heart of a sea.
DrbyAnd by the breath of thy nostrils the waters were heaped up; The streams stood as a mound; The depths were congealed in the heart of the sea.
RVAnd with the blast of thy nostrils the waters were piled up, The floods stood upright as an heap; The deeps were congealed in the heart of the sea.
WbstrAnd with the blast of thy nostrils the waters were collected, the floods stood upright as a heap, and the depths were congealed in the heart of the sea.
KJB-1769And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. (And with the blast of thy/your nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. )
KJB-1611And with the blast of thy nostrils the waters were gathered together: the floods stood vpright as an heape, and the depths were congealed in the heart of the Sea. (And with the blast of thy/your nostrils the waters were gathered together: the floods stood upright as an heape,and the depths were congealed in the heart of the Sea.)
BshpsThrough the wynde of thy nosethrils the water gathered together, ye fluddes stoode styll as an heape, and the deepe water congeled together in the heart of the sea. (Through the wind of thy/your nosethrils the water gathered together, ye/you_all fluddes stood still as an heape, and the deepe water congeled together in the heart of the sea.)
GnvaAnd by the blast of thy nostrels the waters were gathered, the floods stoode still as an heape, the depthes congealed together in the heart of the Sea. (And by the blast of thy/your nostrils the waters were gathered, the floods stood still as an heape, the depthes congealed together in the heart of the Sea. )
CvdlIn the breth of thy wrath the waters fell together, the floudes wente vpon a heape: The depes plomped together in ye myddest of the see. (In the breth of thy/your wrath the waters fell together, the floods went upon a heape: The depes plomped together in ye/you_all myddest of the see.)
WyclAnd watris weren gaderid in the spirit of thi woodnesse; flowinge watir stood, depe watris weren gaderid in the middis of the see. (And waters were gathered in the spirit of thy/your woodnesse; flowinge water stood, depe waters were gathered in the middis of the see.)
LuthDurch dein Blasen taten sich die Wasser auf, und die Fluten stunden auf Haufen; die Tiefe wallete voneinander mitten im Meer. (Durch your Blasen did itself/yourself/themselves the water on, and the Fluten stunden on Haufen; the depth wallete voneinander mitten in_the sea.)
ClVgEt in spiritu furoris tui congregatæ sunt aquæ: stetit unda fluens, congregata sunt abyssi in medio mari. (And in spiritu furoris yours congregatæ are aquæ: stetit unda fluens, congregata are abyssi in in_the_middle mari. )
15:8blast (literally nostrils): In other contexts, the same word may be translated “anger.” The hot breath from God’s nose is an image of God’s anger. • your breath: The Hebrew word translated as “breath” (ruakh) is the same one translated as “wind” in 14:21 and as “Spirit” in Gen 1:2. Nature is not God, but God is everywhere at work in nature.
Moses speaks of God as if God had a nose, and he speaks of the wind as if God blew the wind from his nose. Alternate translation: “You blew on the sea and”
and,in/on/at/with,blast your(ms)=both_nostrils piled_up waters stood_up like heap floods
If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The blast from your nostrils piled the waters up and made the flowing waters stand upright in a heap”
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.
