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Key: khaki:verbs, red:negative, 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 ἀπῇρε πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἐκ τῆς ἐρήμου Σὶν κατὰ παρεμβολὰς αὐτῶν, διὰ ῥήματος Κυρίου· καὶ παρενεβάλοσαν ἐν Ῥαφιδείν· οὐκ ἦν δὲ ὕδωρ τῷ λαῷ πιεῖν. (Kai apaʸre pasa sunagōgaʸ huiōn Israaʸl ek taʸs eraʸmou Sin kata parembolas autōn, dia ɽaʸmatos Kuriou; kai parenebalosan en Ɽafidein; ouk aʸn de hudōr tōi laōi piein. )
BrTrAnd all the congregation of the children of Israel departed from the wilderness of Sin, according to their encampments, by the word of the Lord; and they encamped in Raphidin: and there was no water for the people to drink.
ULTAnd all the community of the sons of Israel journeyed from the wilderness of Sin, journeying at the mouth of Yahweh. And they camped at Rephidim, and there was no water for the people to drink.
USTThen Yahweh commanded all the Israelites to travel from the wilderness of Sin and camp at a place called Rephidim, and they did. However, there was no water there for the people to drink.
BSB § Then the whole congregation of Israel left the Desert of Sin,[fn] moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink.
17:1The geographical name Sin is related to Sinai and should not be mistaken for the English word sin.
WEBBEAll the congregation of the children of Israel travelled from the wilderness of Sin, starting according to the LORD’s commandment, and encamped in Rephidim; but there was no water for the people to drink.
NETThe whole community of the Israelites traveled on their journey from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. Now there was no water for the people to drink.
LSVAnd all the congregation of the sons of Israel journey from the wilderness of Sin, on their journeys, by the command of YHWH, and encamp in Rephidim, and there is no water for the people to drink;
FBVThen all the Israelites left the Desert of Sin, going from place to place as they followed the Lord's commands. They camped at Rephidim, but there wasn't any water for the people to drink.
T4TObeying what Yahweh commanded, all the Israeli people moved from the Sin Desert. They/We traveled from one place to another. They/We camped at a place named Rephidim, but there was no water there for ◄the people/us► to drink.
LEBAnd all the community of the Israelites[fn] set out from the desert of Sin for their journeys according to the command of Yahweh, and they camped in Rephidim, and there was no water for the people to drink.
BBEAnd the children of Israel went on from the waste land of Sin, by stages as the Lord gave them orders, and put up their tents in Rephidim: and there was no drinking-water for the people.
JPSAnd all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink.
ASVAnd all the congregation of the children of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of Jehovah, and encamped in Rephidim: and there was no water for the people to drink.
DRAThen all the multitude of the children of Israel setting forward from the desert of Sin, by their mansions, according to the word of the Lord, encamped in Raphidim, where there was no water for the people to drink.
YLTAnd all the company of the sons of Israel journey from the wilderness of Sin, on their journeyings, by the command of Jehovah, and encamp in Rephidim, and there is no water for the people to drink;
DrbyAnd all the assembly of the children of Israel journeyed from the wilderness of Sin, according to their journeys, at the command of Jehovah; and they encamped in Rephidim; and there was no water for the people to drink.
RVAnd all the congregation of the children of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
WbstrAnd all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and encamped in Rephidim: and there was no water for the people to drink.
KJB-1769And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
KJB-1611¶ And all the Congregation of the children of Israel iourneyed from the wildernesse of Sin after their iourneys, according to the commandement of the LORD, and pitched in Rephidim: and there was no water for the people to drinke. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsAnd all the congregation of the children of Israel went on theyr iourneys fro the wyldernesse of Sin, after the commaundement of the Lorde, and pitched in Raphidim, there was no water for the people to drinke. (And all the congregation of the children of Israel went on their journeys from the wilderness of Sin, after the commandment of the Lord, and pitched in Raphidim, there was no water for the people to drink.)
GnvaAnd all the Congregation of the children of Israel departed from the wildernesse of Sin, by their iourneyes at the commandement of the Lord, and camped in Rephidim, where was no water for the people to drinke. (And all the Congregation of the children of Israel departed from the wilderness of Sin, by their journeyes at the commandment of the Lord, and camped in Rephidim, where was no water for the people to drink. )
CvdlAnd the whole multitude of the children of Israel wete on their iourneys out of the wyldernes of Sin (as the LORDE comaunded the) & pitched in Raphidim. Then had the people no water to drynke. (And the whole multitude of the children of Israel went on their journeys out of the wilderness of Sin (as the LORD commanded the) and pitched in Raphidim. Then had the people no water to drink.)
WyclTherfor al the multitude of the sones of Israel yede forth fro the deseert of Syn, bi her dwellyngis, bi the word of the Lord, and settiden tentis in Rafidym, where was not watir to the puple to drynke. (Therefore all the multitude of the sons of Israel went forth from the desert of Syn, by her dwellingis, by the word of the Lord, and settiden tents in Rafidym, where was not water to the people to drink.)
LuthUnd die ganze Gemeine der Kinder Israel zog aus der Wüste Sin, ihre Tagereisen, wie ihnen der HErr befahl, und lagerten sich in Raphidim. Da hatte das Volk kein Wasser zu trinken. (And the ganze Gemeine the/of_the children Israel pulled out_of the/of_the desert Sin, their/her daysreisen, like to_them the/of_the LORD befahl, and stored itself/yourself/themselves in Raphidim. So had the people kein water to drink.)
ClVgIgitur profecta omnis multitudo filiorum Israël de deserto Sin per mansiones suas, juxta sermonem Domini, castrametati sunt in Raphidim, ubi non erat aqua ad bibendum populo.[fn] (Igitur profecta everyone multitudo of_children Israel about desert Sin through mansiones suas, next_to conversation Master, castrametati are in Raphidim, where not/no was water to bibendum to_the_people. )
17.1Igitur profecta omnis multitudo filiorum Isræl, etc. ORIG., hom. 11 in Exod. Omnes qui volunt pie vivere in Christo persecutionem patiuntur, ab hostibus impugnantur: agensque iter hujus vitæ semper debet esse paratus et stare in castris. Unde profecta est omnis synagoga filiorum Isræl de deserto Sin secundum castra sua per verbum Dei. Est una quidem Synagoga Domini. sed in quatuor castris dividitur, qui describuntur in Numeris circa tabernaculum Domini postia. Armatus ergo in castris Domini militans ne implices te sæcularibus negotiis, et in castris Domini semper excubias agas, ut de te dicatur quia profectus es per verbum Domini de deserto Sin, et venis in Raphidim. Sin autem tentatio interpretatur; Raphidim sanitas judicii: qui bene exit de tentatione, venit ad sanitatem judicii. In die enim judicii sanus erit. Unde Apoc. 2: Qui vicerit, dabo ei de ligno vitæ quod est in paradiso Dei mei. Venit ergo ad sanitatem judicii qui bene disponit sermones suos in judicio. Sin. Hic specialiter Sin una mansio accipitur ex his quinque quæ fuerunt a mari Rubro usque ad montem Sina, quas Josephus nominatim describit. Generaliter enim omne desertum illud Sin vocatur sicut et Raphidim. Castrametati sunt in Raphidim. HIERON. de Loc. Hebr., tom. 3. Est locus in deserto juxta montem Horeb. Sciendum est autem quod omnis eremus usque ad montem Sinai Sin vocatur, et ex tota provincia etiam locus unius mansionis nomen accepit, sicut et Moab tam urbis quam provinciæ nomen est. In hac solitudine quinque sunt mansiones, Zuph, et eremus Sin, Alus, Depheca, Raphidim. Unde bene dicitur quia profecta est omnis multitudo filiorum Isræl de eremo Sin per mansiones suas juxta os Domini, et venerunt in Raphidim. Unde patet plures mansiones unius regionis vocabulo demonstrari.
17.1Igitur profecta everyone multitudo of_children Isræl, etc. ORIG., hom. 11 in Exod. All_of_them who volunt pie vivere in Christo persecutionem patiuntur, away hostibus impugnantur: agensque iter huyus of_life always debet esse paratus and to_stand in castris. Unde profecta it_is everyone synagoga of_children Isræl about desert Sin after/second castra his_own through the_word of_God. Est una indeed Synagoga Master. but in four castris dividitur, who describuntur in Numeris circa tabernaculum Master postia. Armatus therefore in castris Master militans not implices you(sg) sæcularibus negotiis, and in castris Master always excubias agas, as about you(sg) let_him_sayur because profectus you_are through the_word Master about desert Sin, and venis in Raphidim. Sin however tentatio interpretatur; Raphidim sanitas yudicii: who bene exit about tentatione, he_came to sanitatem yudicii. In day because yudicii sanus will_be. Unde Apoc. 2: Who vicerit, dabo to_him about ligno of_life that it_is in paradiso of_God my/mine. Venit therefore to sanitatem yudicii who bene disponit sermones suos in yudicio. Sin. Hic specialiter Sin una mansio accipitur from his quinque which fuerunt from of_the_sea Rubro until to montem Sina, which Yosephus nominatim describit. Generaliter because omne desert illud Sin is_called like and Raphidim. Castrametati are in Raphidim. HIERON. about Loc. Hebr., tom. 3. Est locus in desert next_to montem Horeb. Sciendum it_is however that everyone eremus until to montem Sinai Sin vocatur, and from tota provincia also locus of_one mansionis nomen accepit, like and Moab tam urbis how provinciæ nomen it_is. In hac solitudine quinque are mansiones, Zuph, and eremus Sin, Alus, Depheca, Raphidim. Unde bene it_is_said because profecta it_is everyone multitudo of_children Isræl about eremo Sin through mansiones their_own next_to os Master, and venerunt in Raphidim. Unde patet plures mansiones of_one regionis vocabulo demonstrari.
17:1from place to place: With a large and diverse group, travel was undoubtedly slow and arduous. It is also possible that God was using this time to demonstrate his care by miraculously providing for their needs before bringing them to Mount Sinai and offering his covenant to them.
Here, mouth refers to Yahweh’s commands (that is, what he says to do). If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “at the command of Yahweh”
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.
