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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 ᾠκοδόμησε Μωυσῆς θυσιαστήριον Κυρίῳ· καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ, Κύριος καταφυγή μου. (Kai ōkodomaʸse Mōusaʸs thusiastaʸrion Kuriōi; kai epōnomase to onoma autou, Kurios katafugaʸ mou. )
BrTrAnd Moses built an altar to the Lord, and called the name of it, The Lord my Refuge.
ULTAnd Moses built an altar, and he called its name “Yahweh is my banner.”
USTThen Moses built a stone altar there and named it “Yahweh is my flag.”
BSB § And Moses built an altar and named it The LORD Is My Banner.[fn]
BshpsAnd Moyses made an aulter, and called the name of it: The Lorde is he that worketh miracles for me. (And Moses made an altar, and called the name of it: The Lord is he that worketh miracles for me.)
Gnva(And Moses builte an altar and called the name of it, Iehouah-nissi) ((And Moses builte an altar and called the name of it, Yehouah-nissi) )
CvdlAnd Moses buylded an altare vnto the LORDE, and called it: The LORDE Nissi, (And Moses builded/built an altar unto the LORD, and called it: The LORD Nissi,)
WyclAnd Moises bildide an auter, and clepide the name therof The Lord myn enhaunsere, (And Moses builded/built an altar, and called the name thereof The Lord mine enhaunsere,)
LuthUnd Mose bauete einen Altar und hieß ihn: Der HErr Nissi. (And Mose bauete a altar and was_called ihn: The LORD Nissi.)
ClVgÆdificavitque Moyses altare: et vocavit nomen ejus, Dominus exaltatio mea, dicens:[fn] (Ædificavitque Moyses altare: and he_called nomen his, Master exaltatio mea, saying: )
17.15Ædificavitque Moyses altare, etc. Omnes diaboli victores in cordibus suis debent aras fidei ædificare, in qua spirituales hostias offerant.
17.15Ædificavitque Moyses altare, etc. All_of_them diaboli victores in cordibus to_his_own debent aras of_faith to_build, in which spirituales hostias offerant.
17:15 This banner was a battle flag. In Isa 5:26, God lifted up a banner to call the nations to war against Israel. In Isa 11:10, 12, the Messiah would be the banner calling the nations to bring his people home.
A banner is something lifted up high, perhaps like a flag, that people can see from a distance and follow. Alternate translation: “is my military standard” or “is my guidon”
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.
