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Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)In the morning you’ll all see Yahweh’s greatness as he’s heardyour murmurings against him. I mean, who are we that you’d murmur against us?”
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).
Q תַלִּ֖ינוּ
BrLXXκαὶ πρωῒ ὄψεσθε τὴν δόξαν Κυρίου ἐν τῷ εἰσακοῦσαι τὸν γογγυσμὸν ὑμῶν ἐπὶ τῷ Θεῷ· ἡμεῖς δὲ τί ἐσμεν, ὅτι διαγογγύζετε καθʼ ἡμῶν; (kai prōi opsesthe taʸn doxan Kuriou en tōi eisakousai ton gongusmon humōn epi tōi Theōi; haʸmeis de ti esmen, hoti diagonguzete kathʼ haʸmōn; )
BrTrand in the morning ye shall see the glory of the Lord, inasmuch as he hears your murmuring against God; and who are we, that ye continue to murmur against us?
ULTIn the morning you will see the glory of Yahweh in his hearing your murmurings against Yahweh. And who are we that you murmur against us?”
USTIn the morning you will see how great Yahweh is, because he has heard how you have complained against him. We are not important enough for your complaints.”
BSBand in the morning you will see the LORD’s glory, because He has heard your grumbling against Him. For who are we that you should grumble against us?”
NETand in the morning you will see the glory of the Lord, because he has heard your murmurings against the Lord. As for us, what are we, that you should murmur against us?”
LSVand morning—and you have seen the glory of YHWH, in His hearing your murmurings against YHWH, and what [are] we, that you murmur against us?”
FBVand in the morning you will see the glory of the Lord displayed as he responds to the complaints he's heard you making against him. For why should you be complaining to us? We're nobodies!”
T4TAnd tomorrow morning you will see how great Yahweh is, because he has heard what you have complained about. He is the one whom you have really complained to, because we are just his servants.” [RHQ]
LEBand in the morning, you will see the glory of Yahweh, for he hears[fn] your grumblings against Yahweh, and what are we that you grumble against us?”
BBEAnd in the morning you will see the glory of the Lord; for your angry words against the Lord have come to his ears: and what are we that you are crying out against us?
JPSand in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?'
ASVand in the morning, then ye shall see the glory of Jehovah; for that he heareth your murmurings against Jehovah: and what are we, that ye murmur against us?
DRAAnd in the morning you shall see the glory of the Lord: for he hath heard your murmuring against the Lord: but as for us, what are we, that you mutter against us?
YLTand morning — and ye have seen the honour of Jehovah, in His hearing your murmurings against Jehovah, and what [are] we, that ye murmur against us?'
Drbyand in the morning, then shall ye see the glory of Jehovah; for he has heard your murmurings against Jehovah; — and what are we, that ye murmur against us?
RVand in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?
WbstrAnd in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: And what are we, that ye murmur against us?
KJB-1769And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us? (And in the morning, then ye/you_all shall see the glory of the LORD; for that he hears your murmurings against the LORD: and what are we, that ye/you_all murmur against us? )
KJB-1611And in the morning, then ye shall see the glory of the LORD, for that he heareth your murmurings against the LORD: And what are wee, that yee murmure against vs? (And in the morning, then ye/you_all shall see the glory of the LORD, for that he hears your murmurings against the LORD: And what arewee, that ye/you_all murmure against us?)
BshpsAnd in the morning ye shal see the glorye of the Lorde, because he hath heard your grudgynges agaynst the Lorde: And what are we, that ye haue murmured agaynst vs? (And in the morning ye/you_all shall see the glorye of the Lord, because he hath/has heard your grudgynges against the Lord: And what are we, that ye/you_all have murmured against us?)
GnvaAnd in the morning ye shall see the glorie of the Lord: for he hath heard your grudgings against the Lord: and what are we that ye haue murmured against vs? (And in the morning ye/you_all shall see the glory of the Lord: for he hath/has heard your grudgings against the Lord: and what are we that ye/you_all have murmured against us? )
Cvdland in the mornynge shall ye se the glory of the LORDE: for he hath herde youre grudginges agaynst the LORDE. For what are we, that ye grudge agaynst vs? (and in the morning shall ye/you_all see the glory of the LORD: for he hath/has heard your(pl) grudginges against the LORD. For what are we, that ye/you_all grudge against us?)
Wycland in the morewetid ye schulen se the glorie of the Lord; for Y herde youre grutchyng ayens the Lord; sotheli what ben we, for ye grutchen ayens us? (and in the morningtid ye/you_all should see the glory of the Lord; for I heard your(pl) groutching/grudging against the Lord; truly what been we, for ye/you_all grutchen against us?)
Luthund des Morgens werdet ihr des HErr’s Herrlichkeit sehen; denn er hat euer Murren wider den HErr’s gehöret. Was sind wir, daß ihr wider uns murret? (and the morning becomet you/their/her the LORD’s Lordlichkeit see; because he has euer Murren against the LORD’s gehöret. What are wir, that you/their/her against us/to_us/ourselves murret?)
ClVget mane videbitis gloriam Domini: audivit enim murmur vestrum contra Dominum: nos vero quid sumus, quia mussitastis contra nos?[fn] (and mane videbitis gloriam Domini: audivit because murmur of_you on_the_contrary Dominum: we vero quid sumus, because mussitastis on_the_contrary nos? )
16.7Nos vero quid sumus, etc. AUG., quæst. 59 in Exod., tom. 3. Non tantum se valere quantum Deum voluerunt, etc., usque ad Spiritum sanctum Deum esse monstravit subjungens, Act. 5: Non hominibus mentitus es, sed Deo.
16.7Nos vero quid sumus, etc. AUG., quæst. 59 in Exod., tom. 3. Non only se valere quantum God voluerunt, etc., until to Spiritum holy God esse monstravit subyungens, Act. 5: Non hominibus mentitus es, but Deo.
16:7 The Hebrew word translated glory connotes weightiness, substance, and reality. It is not the flimsy, ephemeral quality we often associate with the English term glory. It is more the idea of royal grandeur.
and,we what that/for/because/then/when grumble against,us
Moses and Aaron used this question to show the people that it was foolish to complain against them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We are not powerful enough for you to complain against us.” or “It is foolish to complain against us, because we cannot do what you want.”
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.
