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Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)but some of them didn’t take any notice of him and kept it until the next morning. However, by then it was full of maggots and smelt rotten, and Mosheh was very angry at them.
Key: khaki:verbs, red:negative.
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 οὐκ εἰσήκουσαν Μωυσῆ, ἀλλὰ κατέλιπόν τινες ἀπʼ αὐτοῦ εἰς τὸ πρωΐ· καὶ ἐξέζεσε σκώληκας, καὶ ἐπώζεσε· καὶ ἐπικράνθη ἐπʼ αὐτοῖς Μωυσῆς. (Kai ouk eisaʸkousan Mōusaʸ, alla katelipon tines apʼ autou eis to prōi; kai exezese skōlaʸkas, kai epōzese; kai epikranthaʸ epʼ autois Mōusaʸs. )
BrTrBut they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.
ULTBut they did not listen to Moses. And men reserved some of it until morning, and it bred worms, and it stank. And Moses became angry with them.
USTSome of them did not obey what Moses said. They kept some of it until the next morning. However, it was full of maggots and smelled rotten. That made Moses angry.
BSBBut they did not listen to Moses; some people left part of it until morning, and it became infested with maggots and began to smell. So Moses was angry with them.
WEBBENotwithstanding they didn’t listen to Moses, but some of them left of it until the morning, so it bred worms and became foul; and Moses was angry with them.
NETBut they did not listen to Moses; some kept part of it until morning, and it was full of worms and began to stink, and Moses was angry with them.
LSVand they have not listened to Moses, and some of them leave of it until morning, and it brings up worms and stinks; and Moses is angry with them.
FBVBut some didn't listen to Moses. They did leave some of it until the morning, and it was full of maggots and smelled bad. Moses became angry with them.
T4TBut some of them did not pay any attention to what Moses/I said. They kept some of it until the next morning. But it was full of maggots and smelled rotten. And that made Moses/me angry.
LEBBut they did not listen to Moses. Some people[fn] left some of it until morning, and it bred worms and stank. And Moses was angry with them.
BBEBut they gave no attention to Moses, and some of them kept it till the morning and there were worms in it and it had an evil smell: and Moses was angry with them.
JPSNotwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.
ASVNotwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and became foul: and Moses was wroth with them.
DRAAnd they hearkened not to him, but some of them left until the morning, and it began to be full of worms, an it putrified, and Moses was angry with them.
YLTand they have not hearkened unto Moses, and some of them do leave of it till morning, and it bringeth up worms and stinketh; and Moses is wroth with them.
DrbyBut they did not hearken to Moses; and some men left of it until the morning; then worms bred in it and it stank. And Moses was wroth with them.
RVNotwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
WbstrNotwithstanding, they hearkened not to Moses; but some of them left of it until the morning, and it bred worms, and became offensive; and Moses was wroth with them.
KJB-1769Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
KJB-1611Notwithstanding they hearkened not vnto Moses, but some of them left of it vntill the morning, and it bred wormes, and stanke: and Moses was wroth with them. (Notwithstanding they hearkened not unto Moses, but some of them left of it until the morning, and it bred wormes, and stanke: and Moses was wroth with them.)
BshpsNotwithstanding, they hearkened not vnto Moyses: but some of them left of it vntill the mornyng, and it waxed full of wormes, & corrupted: and Moyses was angry with them. (Notwithstanding, they hearkened not unto Moses: but some of them left of it until the morning, and it waxed full of wormes, and corrupted: and Moses was angry with them.)
GnvaNotwithstanding they obeyed not Moses: but some of them reserued of it till morning, and it was full of wormes, and stanke: therefore Moses was angrie with them. (Notwithstanding they obeyed not Moses: but some of them reserved of it till morning, and it was full of wormes, and stanke: therefore Moses was angry with them. )
CvdlBut they harkened not vnto Moses. And some left of it vntill the morninge. Then waxed it full of wormes and stanke. And Moses was angrie at them. (But they harkened not unto Moses. And some left of it until the morning. Then waxed it full of worms and stanke. And Moses was angry at them.)
Wyclbut summe of hem leften til to the morewtid, and it bigan to buyle with wormes, and it was rotun; and Moises was wrooth ayens hem. (but some of them left till to the morning, and it began to buyle with wormes, and it was rotun; and Moses was wrooth against them.)
LuthAber sie gehorchten Mose nicht. Und etliche ließen davon über bis morgen; da wuchsen Würmer drinnen, und ward stinkend. Und Mose ward zornig auf sie. (But they/she/them gehorchten Mose not. And several leave/let davon above until morgen; there wuchsen Würmer drinnen, and what/which stinkend. And Mose what/which zornig on sie.)
ClVgQui non audierunt eum, sed dimiserunt quidam ex eis usque mane, et scatere cœpit vermibus, atque computruit: et iratus est contra eos Moyses.[fn] (Who not/no audierunt him, but dimiserunt quidam from to_them until mane, and scatere cœpit vermibus, atque computruit: and iratus it_is on_the_contrary them Moyses. )
16.20Sed dimiserunt quidam ex eis usque mane, etc. Principium alterius vitæ, in qua non licebit vacare doctrinæ, sed manna computrescet, et vermibus scatebit, id est, pœnam eis æternam generabit.
16.20But dimiserunt quidam from to_them until mane, etc. Principium alterius vitæ, in which not/no licebit vacare doctrinæ, but manna computrescet, and vermibus scatebit, id it_is, pœnam to_them eternal generabit.
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.
