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.
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).
K וילינו
BrLXXδιεγόγγυζε πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἐπὶ Μωυσὴν καὶ Ἀαρών. (diegonguze pasa sunagōgaʸ huiōn Israaʸl epi Mōusaʸn kai Aʼarōn. )
BrTrall the congregation of the children of Israel murmured against Moses and Aaron.
ULTAnd all the congregation of the sons of Israel murmured against Moses and against Aaron in the wilderness.
USTThere in the wilderness, the Israelite people complained against Moses and Aaron.
BSBAnd there in the desert they all grumbled against Moses and Aaron.
JPSAnd the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;
ASVAnd the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness:
DRAAnd all the congregation of the children of Israel murmured against Moses and Aaron in the wilderness.
YLTAnd all the company of the sons of Israel murmur against Moses and against Aaron in the wilderness;
DrbyAnd the whole assembly of the children of Israel murmured against Moses and against Aaron in the wilderness.
RVAnd the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness:
WbstrAnd the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness.
KJB-1769And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
KJB-1611And the whole Congregation of the children of Israel murmured against Moses and Aaron in the wildernesse. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsAnd the whole congregation of the chyldren of Israel murmured agaynst Moyses and Aaron in the wyldernesse. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
GnvaAnd the whole Congregation of the children of Israel murmured against Moses and against Aaron in the wildernesse. (And the whole Congregation of the children of Israel murmured against Moses and against Aaron in the wilderness. )
CvdlAnd ye whole multitude of the children of Israel murmured agaynst Moses and Aaron in ye wildernes, (And ye/you_all whole multitude of the children of Israel murmured against Moses and Aaron in ye/you_all wildernes,)
WyclAnd al the congregacioun of the sones of Israel grutchide ayens Moises, and ayens Aaron, in the wildirnesse. (And all the congregacioun of the sons of Israel grutchide against Moses, and against Aaron, in the wilderness.)
LuthUnd es murrete die ganze Gemeine der Kinder Israel wider Mose und Aaron in der Wüste (And it murrete the ganze Gemeine the/of_the children Israel against Mose and Aaron in the/of_the desert)
ClVgEt murmuravit omnis congregatio filiorum Israël contra Moysen et Aaron in solitudine.[fn] (And murmuravit everyone congregatio of_children Israel on_the_contrary Moysen and Aaron in solitudine. )
16.2Et murmuravit omnis congregatio Isræl, etc. ORIG., homil. 7 in Exod. O ingratus populus! desiderat Ægyptum, qui Ægyptios vidit exstinctos; et carnes Ægypti, qui Ægyptiorum carnes videt et piscibus datas et volatilibus! Murmurat adversus Mosen, imo Deum; sed primo ignoscitur, et secundo et fortassis tertio: sed si non desinant, sed persistant, audi quid sequitur, in libro Numerorum refertur Num. 21., et idem Apostolus retexit dicens I Cor. 10.: Neque murmuraveritis, sicut quidam eorum murmuraverunt, et a serpentibus perierunt. Scripta sunt hæc propter nos, in quos fines sæculorum devenerunt. Sed si non desinimus murmurare et conqueri contra Deum, incurremus simile offensionis periculum vel exemplum. Cum enim de cœlesti intemperie, fructuum infecunditate, imbrium raritate, et de prosperitate aliorum et aliorum improsperitate causamur, contra Deum murmuramus. Sed hæc primo ignoscuntur, in persistentes graviter vindicantur, quia mittentur in eos serpentes, id est, immundis et veneficis spiritibus tradentur, qui occultis morsibus penetralia cordis depascantur. ORIG. Propter correctionem legentium indicatur populi peccatum: quia murmuraverit et ingratus fuerit beneficiis divinis, cum cœleste manna susceperit. Secundo mense, quinta decima die mensis, quod non sine ratione scriptum est. Recordare de legibus paschæ quæ dicta sunt Num. 9., et invenies ibi hoc esse tempus quod statuitur ad secundum pascha faciendum his qui immundi in anima fuerint, vel occupati negotiis peregrinis. Qui non fuerant immundi anima, vel non longe peregrinabantur, quarta decima die primi mensis fecerunt pascha; longe vero peregrini, et immundi, secundum pascha in hoc tempore faciunt, in quo manna de cœlo descendit. In die quo primum pascha fit, non descendit manna, sed in quo secundum: primum pascha populi Judaici est; secundum, nostrum. Nos enim fuimus in anima immundi, qui colebamus idola; et peregrini, et longinqui fuimus, hospites et peregrini testamentorum Dei, etc. Eph. 2. Sed datur manna de cœlo, non in die quo primum pascha fit, sed quo secundum: Panis enim qui de cœlo descendit Joan. 6. non venit ad illos qui primam solemnitatem celebrabant, sed ad nos, qui suscepimus secundam. Etenim pascha nostrum immolatus est Christus, qui verus homo panis de cœlo descendit I Cor. 5. Videamus interim quid in hac die gestum monstretur: Quarta decima die mensis secundi murmuravit populus, etc.
16.2And murmuravit everyone congregatio Isræl, etc. ORIG., homil. 7 in Exod. O ingratus populus! desiderat Ægyptum, who Ægyptios he_saw exstinctos; and carnes Ægypti, who Ægyptiorum carnes videt and piscibus datas and volatilibus! Murmurat adversus Mosen, imo God; but primo ignoscitur, and secondly and fortassis tertio: but when/but_if not/no desinant, but persistant, listen quid follows, in libro Numerorum refertur Num. 21., and idem Apostolus retexit saying I Cor. 10.: Neither murmuraveritis, like quidam their murmuraverunt, and from serpentibus they_perished. Scripta are these_things propter we, in which fines sæculorum devenerunt. But when/but_if not/no desinimus murmurare and conqueri on_the_contrary God, incurremus simile offensionis periculum or exemplum. Since because about cœlesti intemperie, fructuum infecunditate, imbrium raritate, and about prosperitate aliorum and aliorum improsperitate causamur, on_the_contrary God murmuramus. But these_things primo ignoscuntur, in persistentes graviter vindicantur, because mittentur in them serpentes, id it_is, immundis and veneficis spiritibus tradentur, who occultis morsibus penetralia cordis depascantur. ORIG. Because correctionem legentium inlet_him_sayur of_the_people peccatum: because murmuraverit and ingratus has_been beneficiis divinis, when/with cœleste manna susceperit. Secundo a_month, quinta decima day month, that not/no without ratione scriptum it_is. Recordare about legibus paschæ which dicta are Num. 9., and invenies there this esse tempus that statuitur to after/second pascha faciendum his who immundi in anima fuerint, or occupati negotiis peregrinis. Who not/no fuerant immundi anima, or not/no longe peregrinabantur, the_fourth decima day primi mensis fecerunt pascha; longe vero peregrini, and immundi, after/second pascha in this tempore faciunt, in quo manna about cœlo descendit. In day quo primum pascha fit, not/no descendit manna, but in quo secundum: primum pascha of_the_people Yudaici est; secundum, nostrum. Nos because fuimus in anima immundi, who colebamus idola; and peregrini, and longinqui fuimus, hospites and peregrini testamentorum of_God, etc. Eph. 2. But datur manna about cœlo, not/no in day quo primum pascha fit, but quo secundum: Panis because who about cœlo descendit Yoan. 6. not/no he_came to those who primam solemnitatem celebrabant, but to we, who suscepimus secundam. Etenim pascha nostrum immolatus it_is Christus, who verus human bread about cœlo descendit I Cor. 5. Videamus interim quid in hac day gestum monstretur: Quarta decima day mensis secundi murmuravit populus, etc.
(Some words not found in UHB: and,grumbled all/each/any/every community sons_of Yisrael on/upon/above/on_account_of//he/it_went_in Mosheh and,against ʼAhₐron in/on/at/with,wilderness )
Here, all is a generalization. Alternate translation: “And many of the community of the sons of Israel murmured”
וַיִּלּ֜וֹנוּ
(Some words not found in UHB: and,grumbled all/each/any/every community sons_of Yisrael on/upon/above/on_account_of//he/it_went_in Mosheh and,against ʼAhₐron in/on/at/with,wilderness )
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.
