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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)And so it happened that when Mosheh raised his arm, then Israel would be winning, but when he lowered his arm, then Amalek would start winning.
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 ἐγένετο ὅταν ἐπῇρε Μωυσῆς τὰς χεῖρας, κατίσχυεν Ἰσραήλ· ὅταν δὲ καθῆκε τὰς χεῖρας, κατίσχυεν Ἀμαλήκ. (Kai egeneto hotan epaʸre Mōusaʸs tas ⱪeiras, katisⱪuen Israaʸl; hotan de kathaʸke tas ⱪeiras, katisⱪuen Amalaʸk. )
BrTrAnd it came to pass, when Moses lifted up his hands, Israel prevailed; and when he let down his hands, Amalec prevailed.
ULTAnd so it was, when Moses raised his hand, then Israel would be winning, and when he set his hand down, then Amalek would be winning.
USTThen this happened: Whenever Moses lifted up his arms, the Israelite men started to win the battle; whenever he lowered his arms, the Amalekite army started to win.
BSB § As long as Moses held up his hands, Israel prevailed; but when he lowered them, Amalek prevailed.
T4TWhenever Moses/I lifted up his/my arms, the Israeli men started to win the battle. And whenever he/I lowered his/my arms, the Amalek people-group started to win.
LEBAnd[fn] when Moses raised his hand, Israel would prevail, but when he rested his hand, Amalek would prevail.
JPSAnd it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
ASVAnd it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
DRAAnd when Moses lifted up his hands, Israel overcame: but if he let them down a little, Amalec overcame.
YLTand it hath come to pass, when Moses lifteth up his hand, that Israel hath been mighty, and when he letteth his hands rest, that Amalek hath been mighty.
DrbyAnd it came to pass when Moses raised his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
RVAnd it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
WbstrAnd it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
KJB-1769And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
KJB-1611And it came to passe when Moses held vp his hand, that Israel preuailed: and when he let downe his hand, Amalek preuailed. (And it came to pass when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.)
BshpsAnd it came to passe, that when Moyses helde vp his hande, Israel had the better: and when he let his hande downe, Amelec had the better. (And it came to pass, that when Moses held up his hand, Israel had the better: and when he let his hand down, Amelec had the better.)
GnvaAnd when Moses helde vp his hande, Israel preuailed: but when he let his hande downe, Amalek preuailed. (And when Moses held up his hand, Israel prevailed: but when he let his hand down, Amalek prevailed. )
CvdlAnd wha Moses helde vp his hade, Israel had the victory: but whan he let downe his hande, Amalek had the victory. (And wha Moses held up his hade, Israel had the victory: but when he let down his hand, Amalek had the victory.)
Wycand whanne Moises reiside the hondis, Israel ouercam; forsothe if he let down a litil, Amalech ouercam. (and when Moses reiside the hands, Israel ouercam; forsothe if he let down a little, Amalech ouercam.)
LuthUnd dieweil Mose seine Hände emporhielt, siegte Israel; wenn er aber seine Hände niederließ, siegte Amalek. (And dieweil Mose his hands emporhielt, siegte Israel; when he but his hands niederließ, siegte Amalek.)
ClVgCumque levaret Moyses manus, vincebat Israël: sin autem paululum remisisset, superabat Amalec.[fn] (Cumque levaret Moyses manus, vincebat Israel: sin however a_little remisisset, superabat Amalec. )
17.11Cumque levaret Moyses manus, etc. STRAB. Quia cum lex mystice intelligitur, passio Christi spiritualiter pensatur, diabolus vincitur et fugatur. Cum autem remittuntur manus, id est, præcepta legis minus studiose exercentur, hostis victor insequitur.
17.11Cumque levaret Moyses manus, etc. STRAB. Because when/with lex mystice intelligitur, passio of_Christ spiritualiter pensatur, diabolus vincitur and fugatur. Since however remittuntur manus, id it_is, præcepta legis minus studiose exercentur, hostis victor insequitur.
The words Israel and Amalek represent the fighters from those groups. If it would be helpful in your language, you could translate the meaning plainly. Alternate translation: “the Israelite fighters were winning … the Amalekite fighters would begin to win”
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.
