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)“I’ve heard the murmurings of the Israelis. Speak to them saying, ‘In the evenings, you’ll all eat meat, and in the mornings you’ll all be satisfied with bread. Then you’ll all know that I’m your God, Yahweh.’ ”
Key: khaki:verbs, blue:Elohim, 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).
BrLXXεἰσακήκοα τὸν γογγυσμὸν τῶν υἱῶν Ἰσραήλ· λάλησον πρὸς αὐτοὺς, λέγων, τὸ πρὸς ἑσπέραν ἔδεσθε κρέα, καὶ τὸ πρωῒ πλησθήσεσθε ἄρτων· καὶ γνώσεσθε, ὅτι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν. (eisakaʸkoa ton gongusmon tōn huiōn Israaʸl; lalaʸson pros autous, legōn, to pros hesperan edesthe krea, kai to prōi plaʸsthaʸsesthe artōn; kai gnōsesthe, hoti egō Kurios ho Theos humōn. )
BrTrI have heard the murmuring of the children of Israel: speak to them, saying, Towards evening ye shall eat flesh, and in the morning ye shall be satisfied with bread; and ye shall know that I am the Lord your God.
ULT“I have heard the murmurings of the sons of Israel. Speak to them saying, ‘Between the evenings you will eat meat, and in the morning you will be satisfied with bread. And you will know that I am Yahweh your God.’ ”
UST“I have heard what the Israelites have been complaining about. So say to them, ‘At twilight, you will have meat to eat, and in the morning you will have bread. You will have all you want of it to eat. Then you will know that I am Yahweh, your God.’ ”
BSB“I have heard the grumbling of the Israelites. Tell them, ‘At twilight [fn] you will eat meat, and in the morning you will be filled with bread. Then you will know that I am the LORD your God.’ ”
WEBBE“I have heard the murmurings of the children of Israel. Speak to them, saying, ‘At evening you shall eat meat, and in the morning you shall be filled with bread. Then you will know that I am the LORD your God.’ ”
NET“I have heard the murmurings of the Israelites. Tell them, ‘During the evening you will eat meat, and in the morning you will be satisfied with bread, so that you may know that I am the Lord your God.’ ”
LSV“I have heard the murmurings of the sons of Israel; speak to them, saying, Between the evenings you eat flesh, and in the morning you are satisfied [with] bread, and you have known that I [am] your God YHWH.”
FBV“I have heard the complaints of the Israelites. Tell them, ‘In the evening you will eat meat, and in the morning you will have as much bread as you want. Then you will know that I am the Lord your God.’ ”
T4T“I have heard what the Israeli people have been complaining about. So say to them, ‘From now on, each evening, you will have meat to eat. And each morning you will have something that will take the place of bread. You will have all you want of it to eat.’ Then you will know that I, Yahweh, have the power to do what I say that I will do.”
LEB“I have heard the grumblings of the Israelites.[fn] Speak to them, saying, ‘At twilight[fn] you will eat meat, and in the morning you will be full with bread, and you will know that I am Yahweh your God.’ ”
BBEThe outcry of the children of Israel has come to my ears: say to them now, At nightfall you will have meat for your food, and in the morning bread in full measure; and you will see that I am the Lord your God.
JPS'I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.'
ASVI have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread: and ye shall know that I am Jehovah your God.
DRAI have heard the murmuring of the children of Israel: say to them: In the evening you shall eat flesh, and in the morning you shall have your fill of bread: and you shall know that I am the Lord your God.
YLT'I have heard the murmurings of the sons of Israel; speak unto them, saying, Between the evenings ye eat flesh, and in the morning ye are satisfied [with] bread, and ye have known that I [am] Jehovah your God.'
DrbyI have heard the murmurings of the children of Israel: speak to them, saying, Between the two evenings ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am Jehovah your [fn]God.
RVI have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.
WbstrI have heard the murmurings of the children of Israel; Speak to them, saying, At evening ye shall eat flesh, and in the morning ye shall be filled with bread: and ye shall know that I am the LORD your God.
KJB-1769I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God. (I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye/you_all shall eat flesh, and in the morning ye/you_all shall be filled with bread; and ye/you_all shall know that I am the LORD your God. )
KJB-1611I haue heard the murmurings of the children of Israel: Speake vnto them, saying, At euen ye shall eat flesh, and in the morning ye shalbe filled with bread: and ye shal know that I am the LORD your God. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsI haue hearde the murmuringes of the children of Israel, tell them therfore and say: at euen ye shall eate fleshe, and in the mornyng ye shalbe fylled with bread, and ye shall knowe that I am the Lorde your God. (I have heard the murmuringes of the children of Israel, tell them therefore and say: at evening ye/you_all shall eat flesh, and in the morning ye/you_all shall be filled with bread, and ye/you_all shall know that I am the Lord your God.)
GnvaI haue heard the murmurings of the children of Israel: tell them therefore, and say, At euen ye shall eate flesh, and in the morning ye shall be filled with bread, and ye shall knowe that I am the Lord your God) (I have heard the murmurings of the children of Israel: tell them therefore, and say, At even ye/you_all shall eat flesh, and in the morning ye/you_all shall be filled with bread, and ye/you_all shall know that I am the Lord your God) )
CvdlI haue herde the murmuringe of ye children of Israel. Tell them: At euen shall ye haue flesh to eate, and in the mornynge shal ye be fylled with bred, & ye shall knowe, that I am the LORDE youre God. (I have heard the murmuringe of ye/you_all children of Israel. Tell them: At even shall ye/you_all have flesh to eat, and in the morning shall ye/you_all be filled with bred, and ye/you_all shall knowe, that I am the LORD your(pl) God.)
Wycland seide, Y herde the grutchyngis of the sones of Israel; spek thou to hem, At euentid ye schulen ete fleischis, and in the morewtid ye schulen be fillid with looues, and ye schulen wite that Y am `youre Lord God. (and said, I heard the groutching/grudgingis of the sons of Israel; spek thou/you to them, At eventide/evening ye/you_all should eat fleshis, and in the morning ye/you_all should be filled with loaves, and ye/you_all should wite that I am `youre Lord God.)
LuthIch habe der Kinder Israel Murren gehöret. Sage ihnen: Zwischen Abend sollt ihr Fleisch zu essen haben und am Morgen Brots satt werden und inne werden, daß ich der HErr, euer GOtt bin. (I have the/of_the children Israel Murren gehöret. Say_to to_them: Zwischen Abend sollt you/their/her flesh to eat have and in/at/on_the Morgen bread satt become and inne become, that I the/of_the LORD, euer God bin.)
ClVgAudivi murmurationes filiorum Israël. Loquere ad eos: Vespere comedetis carnes, et mane saturabimini panibus: scietisque quod ego sum Dominus Deus vester.[fn] (Audivi murmurationes of_children Israel. Loquere to them: In_the_evening comedetis carnes, and mane saturabimini panibus: scietisque that I I_am Master God vester. )
16.12Vespere comedetis carnes ORIG., ut surpra. Moraliter intelligere possumus quod unicuique nostrum mane est et initium diei, tempus quo primum illuminamur et ad lucem fidei accendimur. In hoc tempore carnes verbi non possumus edere, id est, perfectæ doctrinæ capaces nondum sumus; sed post longa exercitia, post profectum plurimum, cum jam proximi sumus ad vesperam, id est perfectionis fidem, tunc solidioris cibi capaces efficimur. Festinemus ergo manna suscipere, quod prout vult quisque saporem reddit in ore. Unde Matth. 9: Fiat tibi secundum fidem tuam. Et tu ergo, si verbum Dei quod in Ecclesia prædicatur, tota fide et devotione suscipias, fiat tibi quodcunque desideras. Si tribularis, consolatur te, dicens: Cor contritum et humiliatum Deus non spernit Psal. 50.; si lætaris pro spe futura, cumulat tibi gaudia, dicens: Lætamini in Domino et exsultate, justi Psal. 31.; si iracundus es, dicit: Desine ab ira, et derelinque indignationem Psal. 36.; si in doloribus sis, sanat te, dicens: Dominus sanat languores tues omnes Matth. 4.; si paupertate consumeris, consolando dicit: Dominus allevat de terra inopem, et de stercore erigit pauperem Psal. 112.. Si quis tamen infideliter suscipit, nec comedit, sed abscondit, vermes ex eo ebulliunt. Nec turberis si ad hoc ducitur verbum Dei, ut putetur fieri vermis; ipse enim ait: Ego sum vermis, et non homo Psal. 21.. Sicut enim ipse est qui fit aliis in ruinam, aliis autem in resurrectionem Luc. 2.; ita et ipse est qui in manna fidelibus dulcedo mellis, infidelibus vermis efficitur. Ipse est enim sermo Dei qui iniquorum mentes arguit et correctionum spiculis conscientiam terebrat. Ipse est enim qui efficitur eis quibus aperit Scripturas ignis, qui dicunt: Nonne cor nostrum ardens erat in nobis? etc. Luc. 24. Aliis ignis est, quibus cremat spinas de terra mala, id est, malas cogitationes in corde consumit; et ideo peccatoribus neque vermis arguens unquam moritur, neque ignis exurens exstinguitur: justis autem et fidelibus permanet dulcis et suavis. Unde dicitur psal. 33: Gustate et videte, etc. ORIG., ubi supra. Alia littera: Vespere manducabitis carnes, et mane replebimini panibus. Dicant Judæi quæ consequentia sit, ut vespere carnes sine panibus comedant, aut mane panes sine pulmento? quid in hoc divini muneris, quid temperamenti gratiæ cœlestis ostenditur? Hoc est, in quo agnoscere Deum possunt, qui carnes in vespera sine panibus comedunt, et majestatem Dei apparere dicunt, si rursum panes sine carnibus comedantur? servent sibi ista, his qui acquiescentes vobis, in coturnicibus putant agnosci Deum; nos autem, quibus in fine ad vesperam mundi Verbum est caro factum, in illa tantum carne agnosci dicimus Deum, quem suscepit ex Virgine: has enim Verbi Dei carnes neque mane neque meridie quis manducavit, sed ad vesperam: adventus enim Domini in carne ad vesperam factus est, sicut et Joannes dicit: Pueri, novissima hora est I Joan. 2.
16.12In_the_evening comedetis carnes ORIG., as surpra. Moraliter intelligere possumus that unicuique nostrum mane it_is and the_beginning diei, tempus quo primum illuminamur and to the_light of_faith accendimur. In this tempore carnes verbi not/no possumus edere, id it_is, perfectæ doctrinæ capaces nondum sumus; but after longa exercitia, after profectum plurimum, when/with yam proximi sumus to vesperam, id it_is perfectionis fidem, tunc solidioris cibi capaces efficimur. Festinemus therefore manna suscipere, that prout vult quisque saporem reddit in ore. Unde Matth. 9: Let_it_happen to_you after/second faith tuam. And you therefore, when/but_if the_word of_God that in Ecclesia prælet_him_sayur, tota fide and devotione suscipias, fiat to_you quodcunque desideras. When/But_if tribularis, consolatur you(sg), saying: Cor contritum and humiliatum God not/no spernit Psal. 50.; when/but_if lætaris for spe futura, cumulat to_you gaudia, saying: Lætamini in Master and exsultate, justi Psal. 31.; when/but_if iracundus es, he_says: Desine away ira, and derelinque indignationem Psal. 36.; when/but_if in doloribus sis, sanat you(sg), saying: Master sanat languores tues omnes Matth. 4.; when/but_if paupertate consumeris, consolando he_says: Master allevat about earth/land inopem, and about stercore erigit pauperem Psal. 112.. When/But_if who/any tamen infideliter suscipit, but_not comedit, but abscondit, vermes from eo ebulliunt. Nec turberis when/but_if to this ducitur the_word of_God, as putetur to_be_done vermis; exactly_that/himself because he_said: I I_am vermis, and not/no homo Psal. 21.. Sicut because exactly_that/himself it_is who fit aliis in ruinam, aliis however in resurrectionem Luc. 2.; ita and exactly_that/himself it_is who in manna fidelibus dulcedo mellis, infidelibus vermis efficitur. Exactly_that it_is because sermo of_God who iniquorum mentes arguit and correctionum spiculis conscientiam terebrat. Exactly_that it_is because who efficitur to_them to_whom aperit Scripturas ignis, who dicunt: Isn't_it heart nostrum ardens was in nobis? etc. Luc. 24. Aliis ignis it_is, to_whom cremat spinas about earth/land mala, id it_is, malas cogitationes in corde consumit; and ideo peccatoribus nor vermis arguens unquam moritur, nor ignis exurens exstinguitur: justis however and fidelibus permanet dulcis and suavis. Unde it_is_said psal. 33: Gustate and videte, etc. ORIG., where supra. Alia littera: In_the_evening manducabitis carnes, and mane replebimini panibus. Dicant Yudæi which consequentia let_it_be, as vespere carnes without panibus comedant, aut mane panes without pulmento? quid in this divini muneris, quid temperamenti gratiæ cœlestis ostenditur? This it_is, in quo agnoscere God possunt, who carnes in vespera without panibus comedunt, and mayestatem of_God apparere dicunt, when/but_if again panes without carnibus comedantur? servent sibi ista, his who acquiescentes vobis, in coturnicibus putant agnosci God; we however, to_whom in fine to vesperam mundi Verbum it_is caro factum, in that only carne agnosci dicimus God, which suscepit from Virgine: has because Verbi of_God carnes nor mane nor meridie who/any manducavit, but to vesperam: adventus because Master in carne to vesperam factus it_is, like and Yoannes he_says: Pueri, novissima hora est I Yoan. 2.
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.
