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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).
BrLXXΚαὶ ἔσται ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ, καὶ ἑτοιμάσουσιν ὃ ἐὰν εἰσενέγκωσι· καὶ ἔσται διπλοῦν ὃ ἐὰν συναγάγωσι τὸ καθʼ ἡμέραν εἰς ἡμέραν. (Kai estai en taʸ haʸmera taʸ hektaʸ, kai hetoimasousin ho ean eisenegkōsi; kai estai diploun ho ean sunagagōsi to kathʼ haʸmeran eis haʸmeran. )
BrTrAnd it shall come to pass on the sixth day that they shall prepare whatsoever they have brought in, and it shall be double of what they shall have gathered for the day, daily.
ULTAnd so it will be, on the sixth day, that they shall prepare what they bring in, and that will be twice as much as what they gather daily.”
USTOn the sixth day of each week, they should gather and prepare twice as much as on the other days so they do not have to gather any on the seventh day.”
BSBThen on the sixth day, when they prepare what they bring in, it will be twice as much as they gather on the other days.”
NETOn the sixth day they will prepare what they bring in, and it will be twice as much as they gather every other day.”
LSVand it has been on the sixth day, that they have prepared that which they bring in, and it has been double above that which they gather day [by] day.”
FBVOn the sixth day they are to collect twice as much as usual and prepare it.”
T4TOn the sixth day after I start doing that, they will be able to gather twice as much as on the other days, and not have to gather any on the seventh day. Then they can prepare it to eat it on the 6th and 7th days.”
LEBAnd then on the sixth day, they will prepare what they bring, and it will be twice over what they will gather every other day.”
BBEAnd on the sixth day they are to make ready what they get in, and it will be twice as much as they get on the other days.
JPSAnd it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'
ASVAnd it shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.
DRABut the sixth day let them provide for to bring in: and let it be double to that they were wont to gather every day.
YLTand it hath been on the sixth day, that they have prepared that which they bring in, and it hath been double above that which they gather day [by] day.'
DrbyAnd it shall come to pass on the sixth day, that they shall prepare what they have brought in; and it shall be twice as much as they shall gather daily.
RVAnd it shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.
WbstrAnd it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
KJB-1769And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
KJB-1611And it shall come to passe, that on the sixt day, they shall prepare that which they bring in, and it shall be twice as much as they gather dayly. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsThe sixt day they shall prepare for themselues that which they will bring in, and let it be twyse as muche as they gather in dayly. (The sixth day they shall prepare for themselves that which they will bring in, and let it be twice as much as they gather in daily.)
GnvaBut the sixt daye they shall prepare that, which they shall bring home, and it shalbe twise as much as they gather dayly. (But the sixth day they shall prepare that, which they shall bring home, and it shall be twice as much as they gather daily. )
CvdlBut vpon the sixte daye they shal prepare the selues, that they maye brynge in twyse as moch as they gather daylie. (But upon the sixth day they shall prepare the selves, that they may bring in twice as much as they gather daily.)
WyclSotheli in the sixte dai make thei redi that that thei schulen bere yn, and be it double ouer that thei weren wont to gadere bi ech dai. (Truly in the sixth day make they ready that that they should bear yn, and be it double over that they were wont to gather by each day.)
LuthDes sechsten Tages aber sollen sie sich schicken, daß sie zwiefältig eintragen, weder sie sonst täglich sammeln. (Des sechsten dayss but sollen they/she/them itself/yourself/themselves schicken, that they/she/them zwiefältig eintragen, weder they/she/them sonst daily sammeln.)
ClVgDie autem sexto parent quod inferant: et sit duplum quam colligere solebant per singulos dies.[fn] (Die however sexto parent that inferant: and let_it_be duplum how colligere solebant through singulos days. )
16.5Die autem sexto, etc. ORIG., hom. 7. In die sexto duplum colligatur in repositione, quantum sufficiat etiam sabbato. Sexta dies, hæc vita in qua nunc sumus, unde in sex diebus fecit Deus hunc mundum; in hac ergo die tantum reponere debemus, quantum sufficiat in futuro. Si quid enim hic boni operis acquiras, si quid justitiæ, misericordiæ et pietatis recommendas, hoc tibi in futuro erit cibus. Qui enim acquirit hic decem talenta Luc. 19., ibi accipiet decem civitates, et quæ seminaverit homo, hæc et metet Gal. 6.. Divites hujus sæculi ea recondunt quæ in hoc sæculo, imo cum hoc sæculo corrumpuntur: bona autem recondita permanent usque in crastinum. Scriptum est autem. Qui infideles fuerunt, servaverunt de manna, et ebullierunt ex eo vermes et computruit; quod autem pro die sabbati reponebatur, permansit integrum. Et tu ergo si propter præsentem vitam et amorem sæculi thesaurizas, continuo vermes ebulliunt, de quibus dicitur Isa. LXVI: Vermis eorum non moritur; hos generat avaritia et divitiarum cæca cupiditas his qui habent pecuniam, et videntes in necessitate fratres suos, claudunt viscera sua ab eis. Unde Apostolus I Tim. 6. præcipit divitibus non sublime sapere, neque sperare in incerto divitiarum, etc.; nec aliunde fiunt vermes in nobis, nisi ex manna, id est verbo Dei. Unde Joan. 15: Nisi venissem et locutus eis fuissem, etc. Post susceptum ergo verbum Dei si quis peccat, efficitur ipsum verbum vermis, qui ejus conscientiam semper fodiat et arcana pectoris rodat.
16.5Die however sexto, etc. ORIG., hom. 7. In day sexto duplum colligatur in repositione, quantum sufficiat also sabbato. Sexta days, these_things vita in which now sumus, whence in sex days he_did God this_one the_world; in hac therefore day only reponere debemus, quantum sufficiat in futuro. When/But_if quid because this boni operis acquiras, when/but_if quid justitiæ, misericordiæ and pietatis recommendas, this to_you in futuro will_be cibus. Who because acquirit this ten talenta Luc. 19., there accipiet ten civitates, and which seminaverit homo, these_things and metet Gal. 6.. Divites huyus sæculi ea recondunt which in this sæculo, imo when/with this sæculo corrumpuntur: good however recondita permanent until in crastinum. Scriptum it_is however. Who infideles fuerunt, servaverunt about manna, and ebullierunt from eo vermes and computruit; that however for day sabbati reponebatur, permansit integrum. And you therefore when/but_if propter præsentem life and amorem sæculi thesaurizas, continuo vermes ebulliunt, about to_whom it_is_said Isa. LXVI: Vermis their not/no moritur; hos generat avaritia and divitiarum cæca cupiditas his who habent pecuniam, and videntes in necessitate brothers suos, claudunt viscera his_own away eis. Unde Apostolus I Tim. 6. præcipit divitibus not/no sublime sapere, nor sperare in incerto divitiarum, etc.; but_not aliunde fiunt vermes in nobis, nisi from manna, id it_is verbo of_God. Unde Yoan. 15: Nisi venissem and spoke to_them fuissem, etc. Post susceptum therefore the_word of_God when/but_if who/any peccat, efficitur ipsum the_word vermis, who his conscientiam always fodiat and arcana pectoris rodat.
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.
