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.
OEB No OEB EXO book available
WEBBE He called the name of the place Massah,[fn] and Meribah,[fn] because the children of Israel quarrelled, and because they tested the LORD, saying, “Is the LORD amongst us, or not?”
WMBB (Same as above including footnotes)
NET He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, saying, “Is the Lord among us or not?”
LSV and he calls the name of the place Massah, and Meribah, because of the strife of the sons of Israel, and because of their trying YHWH, saying, “Is YHWH in our midst or not?”
FBV He called the place Massah and Meribah[fn] because the Israelites argued there, and because they challenged the Lord, saying, “Is the Lord with us, or not?”
T4T Moses/I gave that place two names in the Hebrew language: Massah, which means ‘testing’, and Meribah, which means ‘complaining’. He/I gave it the name Massah because the Israeli people were testing Yahweh, saying “Is Yahweh really among us and able to help us, or not?”, and he/I gave it the name Meribah because they were continually complaining.
LEB And he called the name of the place Massah and Meribah because of the quarrel of the Israelites[fn] and because of their testing Yahweh by saying, “Is Yahweh in our midst or not?”
¶
BBE And he gave that place the name Massah and Meribah, because the children of Israel were angry, and because they put the Lord to the test, saying, Is the Lord with us or not?
Moff No Moff EXO book available
JPS And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried the LORD, saying: 'Is the LORD among us, or not?'
ASV And he called the name of the place Massah, and Meribah, because of the striving of the children of Israel, and because they tempted Jehovah, saying, Is Jehovah among us, or not?
DRA And he called the name of that place Temptation, because the chiding of the children of Israel, and for that they tempted the Lord, saying: Is the Lord amongst us or not?
YLT and he calleth the name of the place Massah, and Meribah, because of the 'strife' of the sons of Israel, and because of their 'trying' Jehovah, saying, 'Is Jehovah in our midst or not?'
Drby And he called the name of the place Massah, and Meribah, because of the contention of the children of Israel, and because they had tempted Jehovah, saying, Is Jehovah among us, or not?
RV And he called the name of the place Massah, and Meribah, because of the striving of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
Wbstr And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
KJB-1769 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?[fn][fn]
KJB-1611 [fn][fn]And hee called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD amongst vs, or not?
(And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD amongst us, or not?)
Bshps And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lorde, saying: Is the Lorde amongest vs, or not?
(And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying: Is the Lord amongst us, or not?)
Gnva And he called the name of the place, Massah and Meribah, because of the contention of the children of Israel, and because they had tempted the Lord, saying, Is the Lord among vs, or no?
(And he called the name of the place, Massah and Meribah, because of the contention of the children of Israel, and because they had tempted the Lord, saying, Is the Lord among us, or no? )
Cvdl Then was that place called Massa Meriba, because of the chydinge of the children of Israel, and because they tempted ye LORDE, and sayde: Is the LORDE amonge vs, or not?
(Then was that place called Massa Meriba, because of the chydinge of the children of Israel, and because they tempted ye/you_all LORD, and said: Is the LORD among us, or not?)
Wycl and he clepide the name of that place Temptacioun, for the chidyng of the sones of Israel, and for thei temptiden the Lord, and seiden, Whether the Lord is in vs, ether nay?
(and he called the name of that place Temptacioun, for the chidyng of the sons of Israel, and for they tempted the Lord, and said, Whether the Lord is in us, ether nay?)
Luth Da hieß man den Ort Massa und Meriba um des Zanks willen der Kinder Israel, und daß sie den HErr’s versucht und gesagt hatten: Ist der HErr unter uns oder nicht?
(So was_called man the place Massa and Meriba around/by/for the Zanks willen the/of_the children Israel, and that they/she/them the LORD’s versucht and said hatten: Is the/of_the LORD under us/to_us/ourselves or nicht?)
ClVg et vocavit nomen loci illius, Tentatio, propter jurgium filiorum Israël, et quia tentaverunt Dominum, dicentes: Estne Dominus in nobis, an non?
(and he_called nomen loci illius, Tentatio, propter yurgium of_children Israel, and because tentaverunt Dominum, saying: Estne Master in nobis, an non? )
BMM BibleMapper.com Maps:
The Route of the Exodus
Exodus 13-19; Numbers 33
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.