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, 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 κατελίποσαν ἀπʼ αὐτοῦ εἰς ἕως πρωῒ, καθὼς συνέταξεν αὐτοῖς Μωυσῆς· καὶ οὐκ ἐπώζεσεν, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ. (Kai kateliposan apʼ autou eis heōs prōi, kathōs sunetaxen autois Mōusaʸs; kai ouk epōzesen, oude skōlaʸx egeneto en autōi. )
BrTrAnd they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.
ULTAnd they left it until morning, as Moses had instructed. And it did not become foul, and no worms were in it.
USTSo they did what Moses told them. What was left over, they kept until the next day. It did not spoil and did not get maggots in it!
BSB § So they set it aside until morning as Moses had commanded, and it did not smell or contain any maggots.
JPSAnd they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.
ASVAnd they laid it up till the morning, as Moses bade: and it did not become foul, neither was there any worm therein.
DRAAnd they did so as Moses had commanded, and it did not putrify, neither was there worm found in it.
YLTAnd they let it rest until the morning, as Moses hath commanded, and it hath not stank, and a worm hath not been in it.
DrbyAnd they laid it up for the morning, as Moses had commanded; and it did not stink, neither was there any worm in it.
RVAnd they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
WbstrAnd they laid it up till the morning, as Moses ordered: and it did not putrefy, neither was there any worm therein.
KJB-1769And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
KJB-1611And they laid it vp till the morning, as Moses bade: and it did not stinke, neither was there any worme therein. (And they laid it up till the morning, as Moses bade: and it did not stinke, neither was there any worm therein.)
BshpsAnd they layed it vp till the morning as Moyses bad: and it did not corrupt, neyther bred there any worme therein. (And they laid it up till the morning as Moses bad: and it did not corrupt, neyther bred there any worm therein.)
GnvaAnd they laied it vp till the morning, as Moses bade, and it stanke not, neyther was there any worme therein. (And they laied it up till the morning, as Moses bade, and it stanke not, neyther was there any worm therein. )
CvdlAnd they let it remayne tyll the morow, as Moses commaunded. Then stanke it not, nether was there eny worme therin. (And they let it remain till the morrow, as Moses commanded. Then stanke it not, neither was there any worm therein.)
WyclAnd thei diden so as Moises comaundide, and it was not rotun, nether a worm was foundun ther ynne. (And they did so as Moses commanded, and it was not rotun, neither a worm was found there ynne.)
LuthUnd sie ließen‘s bleiben bis morgen, wie Mose geboten hatte; da ward es nicht stinkend, und war auch kein Wurm drinnen. (And they/she/them ließen‘s remain until morgen, like Mose offered had; there what/which it not stinkend, and what/which also kein Wurm drinnen.)
ClVgFeceruntque ita ut præceperat Moyses, et non computruit, neque vermis inventus est in eo. (Feceruntque ita as had_ordered Moyses, and not/no computruit, nor vermis inventus it_is in by_him. )
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.
