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, 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).
BrLXXΚαὶ εἶπε Μωυσῆς πρὸς Ἀαρὼν, λάβε στάμνον χρυσοῦν ἕνα, καὶ ἔμβαλε εἰς αὐτὸν πλῆρες τὸ γομὸρ τοῦ μὰν, καὶ ἀποθήσεις αὐτὸ ἐναντίον τοῦ Θεοῦ, εἰς διατήρησιν εἰς τὰς γενεὰς ὑμῶν, (Kai eipe Mōusaʸs pros Aʼarōn, labe stamnon ⱪrusoun hena, kai embale eis auton plaʸres to gomor tou man, kai apothaʸseis auto enantion tou Theou, eis diataʸraʸsin eis tas geneas humōn, )
BrTrAnd Moses said to Aaron, Take a golden pot, and cast into it one full homer of manna; and thou shalt lay it up before God, to be kept for your generations,
ULTAnd Moses said to Aaron, “Take one pot and put there a full omer of manna. Put it before the face of Yahweh, for preservation for your descendants.”
USTAnd he said to Aaron, “Take a jar, and put two liters of manna in it. Then put it in a place where Yahweh can see it. You must keep it like that for all future generations.”
BSB § So Moses told Aaron, “Take a jar and fill it with an omer of manna. Then place it before the LORD to be preserved for the generations to come.”
NETMoses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.”
LSVAnd Moses says to Aaron, “Take one pot, and put the fullness of the omer of manna [in] there, and let it rest before YHWH, for a charge for your generations”;
FBVSo Moses told Aaron, “Take a jar[fn] and put an omer of manna in it. Then place it before the Lord to be kept as a reminder for future generations.”
16:33In Hebrews 9:4 it is referred to as a “golden jar.” Whether this is the original container is not certain.
T4TAnd he/I said to Aaron, “Take a jar, and put two quarts of manna in it. Then put it in a place where Yahweh can see it. It is to be kept like that for all future generations.”
LEBAnd Moses said to Aaron, “Take one jar and put there a full omer of manna. Leave it before Yahweh for safekeeping for your generations.”
BBEAnd Moses said to Aaron, Take a pot and put one omer of manna in it, and put it away before the Lord, to be kept for future generations.
JPSAnd Moses said unto Aaron: 'Take a jar, and put an omerful of manna therein, and lay it up before the LORD, to be kept throughout your generations.'
ASVAnd Moses said unto Aaron, Take a pot, and put an omerful of manna therein, and lay it up before Jehovah, to be kept throughout your generations.
DRAAnd Moses said to Aaron: Take a vessel, and put manna into it, as much as a gomor can hold: and lay it up before the Lord to keep unto your generations,
YLTAnd Moses saith unto Aaron, 'Take one pot, and put there the fulness of the omer of manna, and let it rest before Jehovah, for a charge for your generations;'
DrbyAnd Moses said to Aaron, Take a pot, and put in it an omer full of manna, and deposit it before Jehovah, to be kept for your generations.
RVAnd Moses said unto Aaron, Take a pot, and put an omerful of manna therein, and lay it up before the LORD, to be kept for your generations.
WbstrAnd Moses said to Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
KJB-1769And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
KJB-1611And Moses sayd vnto Aaron, Take a pot, and put an Omer full of Manna therein, and lay it vp before the LORD, to be kept for your generations. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsAnd Moyses spake vnto Aaron: Take a pot, and put a gomer full of Manna therein, and lay it vp before the Lorde, to be kept for your children after you. (And Moses spake unto Aaron: Take a pot, and put a gomer full of Manna therein, and lay it up before the Lord, to be kept for your children after you.)
GnvaMoses also said to Aaron, Take a pot and put an Omer full of MAN therein, and set it before the Lord to be kept for your posteritie. (Moses also said to Aaron, Take a pot and put an Omer full of MAN therein, and set it before the Lord to be kept for your posterity. )
CvdlAnd Moses sayde vnto Aaron: Take a cruse, and put a Gomor full of Man therin, and laye it vp before the LORDE, to be kepte for youre posterities, (And Moses said unto Aaron: Take a cruse, and put a Gomor full of Man therein, and lay it up before the LORD, to be kept for your(pl) posteritys,)
WyclAnd Moises seide to Aaron, Take thou o vessel, and putte therinne man, as myche as gomor mai take, and putte bifore the Lord, to be kept in to youre generaciouns, (And Moses said to Aaron, Take thou/you o vessel, and put thereinne man, as much as gomor mai take, and put before the Lord, to be kept in to your(pl) generations,)
LuthUnd Mose sprach zu Aaron: Nimm ein Krüglein und tu ein Gomor voll Man drein; und laß es vor dem HErr’s, zu behalten auf eure Nachkommen. (And Mose spoke to Aaron: Nimm a Krüglein and tu a Gomor voll Man threen; and let it before/in_front_of to_him LORD’s, to keep on your Nachkommen.)
ClVgDixitque Moyses ad Aaron: Sume vas unum, et mitte ibi man, quantum potest capere gomor, et repone coram Domino ad servandum in generationes vestras,[fn] (And_he_said Moyses to Aaron: Sume vas unum, and mitte there man, quantum potest capere gomor, and repone before Master to servandum in generationes your, )
16.33Et repone coram, etc. AUG. quæst. 61 in Exod. Quæri potest ubi Aaron reponeret ante Dominum, quando nec ullum tabernaculum fuit, nec arca testamenti jam fuerat constituta. An forte de futuro, ideo dixit repone, ut intelligatur tunc ante Dominum posse reponi, quando futura arca erat? An potius ante Dominum dictum est, quod fit ipsa devotione offerendi, in quocunque loco poneretur? Ubi enim non est Deus? Sed quod adjungit: Et reposuit Aaron ante tabernaculum ad reservandum, priorem magis sensum asserit. Hoc enim modo Scriptura dixit per prolepsim, quod post factum est cum esse cœpit tabernaculum testimonii.
16.33And repone coram, etc. AUG. quæst. 61 in Exod. Quæri potest where Aaron reponeret before Dominum, when but_not ullum tabernaculum fuit, but_not box testamenti yam fuerat constituta. An forte about futuro, ideo he_said repone, as intelligatur tunc before Dominum posse reponi, when futura box was? An rather before Dominum dictum it_is, that fit herself devotione offerendi, in quocunque instead poneretur? Where because not/no it_is God? But that adyungit: And reposuit Aaron before tabernaculum to reservandum, priorem magis sensum asserit. This because modo Scriptura he_said through prolepsim, that after done it_is when/with esse cœpit tabernaculum testimonii.
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.
