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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).
BrLXXΤοῦ δὲ μηνὸς τοῦ τρίτου τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐκ γῆς Αἰγύπτου τῇ ἡμέρᾳ ταύτῃ, ἤλθοσαν εἰς τὴν ἔρημον τοῦ Σινά. (Tou de maʸnos tou tritou taʸs exodou tōn huiōn Israaʸl ek gaʸs Aiguptou taʸ haʸmera tautaʸ, aʸlthosan eis taʸn eraʸmon tou Sina. )
BrTrAnd in the third month of the departure of the children of Israel out of the land of Egypt, on the same day, they came into the wilderness of Sina.
ULTIn the third month from the people of Israel exiting the land of Egypt, on the same day, they entered the wilderness of Sinai.
USTOn the first day of the third month after the Israelites left Egypt, they arrived at the wilderness of Sinai.
BSB § In the third month, on the same day of the month [fn] that the Israelites had left the land of Egypt, they came to the Wilderness of Sinai.
19:1Hebrew In the third month, on the same day; that is, two months after leaving Egypt; see Numbers 33:3.
NETIn the third month after the Israelites went out from the land of Egypt, on the very day, they came to the Desert of Sinai.
LSVIn the third month of the going out of the sons of Israel from the land of Egypt, in this day they have come into the wilderness of Sinai,
FBVTwo months to the day[fn] after they left Egypt, the Israelites arrived at the Sinai desert.
19:1“Two months to the day”: literally, “on the day of the third new moon.”
T4TThe Israeli people then left Rephidim, and exactly two months after leaving Egypt, they/we came to the desert near Sinai Mountain. They/We set up their/our tents at the base of the mountain.
LEBIn the third month after the Israelites[fn] went out from the land of Egypt, on this day they came to the Sinai desert.
JPSIn the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
ASVIn the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
DRAIn the third month of the departure of Israel out of the land of Egypt, on this day they came into the wilderness of Sinai:
YLTIn the third month of the going out of the sons of Israel from the land of Egypt, in this day they have come into the wilderness of Sinai,
DrbyIn the third month after the departure of the children of Israel out of the land of Egypt, the same day came they [into] the wilderness of Sinai:
RVIn the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
WbstrIn the third month, when the children of Israel had gone forth from the land of Egypt, the same day they came into the wilderness of Sinai.
KJB-1769In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
KJB-1611¶ In the third moneth when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wildernesse of Sinai. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsIn the thirde moneth when the chyldren of Israel were gone out of the lande of Egypt, the same day came they into the wyldernesse of Sinai. (In the third month when the children of Israel were gone out of the land of Egypt, the same day came they into the wilderness of Sinai.)
GnvaIn the third moneth, after the children of Israel were gone out of the lande of Egypt, the same day came they into the wildernes of Sinai. (In the third month, after the children of Israel were gone out of the land of Egypt, the same day came they into the wilderness of Sinai. )
CvdlIn the thirde moneth after that the children of Israel were gone out of the londe of Egipte, they came the same daye in to the wyldernes of Sinai (In the third month after that the children of Israel were gone out of the land of Egypt, they came the same day in to the wilderness of Sinai)
WyclIn the thridde monethe of the goyng `of Israel out of the lond of Egipt, in this dai thei camen in to the wildirnesse of Synai; (In the third month of the going `of Israel out of the land of Egypt, in this day they came in to the wilderness of Synai;)
LuthIm dritten Mond nach dem Ausgang der Kinder Israel aus Ägyptenland kamen sie dieses Tages in die Wüste Sinai. (Im dritten moon after to_him Ausgang the/of_the children Israel out_of Egyptland came they/she/them dieses dayss in the desert Sinai.)
ClVgMense tertio egressionis Israël de terra Ægypti, in die hac venerunt in solitudinem Sinai.[fn] (Mense tertio egressionis Israel about earth/land Ægypti, in day hac venerunt in solitudinem Sinai. )
19.1Mense tertio, etc. ORIG. Alia littera: Mensis autem tertii exitus filiorum Isræl de terra Ægypti: hac die venerunt in eremum Sina, et profecti sunt ex Raphidim, et venerunt in eremum Sina, et applicuit ibi Isræl contra montem. Et Moyses ascendit in montem Dei, et vocavit eum Dominus de monte dicens: Hæc dices domui Jacob, et nuntiabis filiis Isræl, etc. Et paulo post: Descende et contestare populo, et purificabis illos hodie et cras, et lavent vestimenta sua, et sint parati in diem tertiam. Tertia enim die descendet Dominus in montem Sina coram omni populo. Hoc die reperitur dari lex, quæ in tabulis lapideis scripta est digito Dei, sicut sequentia docent. Dies autem iste tertius apparet tertii mensis ab exitu filiorum Isræl de Ægypto; ex quo die pascha fecerunt, id est, agnum immolaverunt et ederunt, qui fuit quartus decimus primi mensis, usque ad istum quo lex datur, dies quinquaginta numerantur, septemdecim scilicet primi mensis, reliqui ab ipso quarto decimo. Deinde omnes triginta secundi mensis, qui fiunt quadraginta septem et tertius tertii mensis qui a solemnitate occisi agni quinquagesimus est; ac per hoc in ista umbra futuri secundum agni immolati diem festum; quia quinquagesimo die lex data est, scripta digito Dei. Ita in ipsa veritate Novi Testamenti a festivitate immolati Agni Jesu Christi quinquaginta dies numerantur, ubi Spiritus sanctus de altissimis datus sit, qui est digitus Dei. In die hac, etc. Quadragesima scilicet septima die postquam egressi sunt de Ægypto, prima die, scilicet Junii, pervenerunt ad montem Sina, ibique peractis duobus diebus quibus sanctificati sunt, tertio, id est quinquagesimo, legem acceperunt: et hæc est Pentecostes. RAB. In Sina una mansio fuit, sed inter omnes maxima. Ibi enim lex accepta, tabernaculum erectum. Ibi Exodus et maxima pars Levitici omnesque libri legis pene conscripti sunt.
19.1Mense tertio, etc. ORIG. Alia littera: Mensis however tertii exitus of_children Isræl about earth/land Ægypti: hac day venerunt in eremum Sina, and profecti are from Raphidim, and venerunt in eremum Sina, and applicuit there Isræl on_the_contrary montem. And Moyses went_up in montem of_God, and he_called him Master about mountain saying: This dices domui Yacob, and nuntiabis childrens Isræl, etc. And paulo post: Descende and contestare to_the_people, and purificabis those hodie and cras, and lavent clothes sua, and sint parati in diem tertiam. Tertia because day descendet Master in montem Sina before all to_the_people. This day reperitur dari lex, which in tabulis lapideis scripta it_is digito of_God, like sequentia docent. The_day however this tertius apparet tertii mensis away exitu of_children Isræl about Ægypto; from quo day pascha fecerunt, id it_is, agnum immolaverunt and ederunt, who fuit quartus decimus primi month, until to that quo lex datur, days quinquaginta numerantur, septemdecim scilicet primi month, I_left away ipso quarto decimo. of_Godnde everyone triginta secundi month, who fiunt quadraginta seven and tertius tertii mensis who from solemnitate occisi agni quinquagesimus est; ac through this in ista umbra futuri after/second agni immolati diem festum; because quinquagesimo day lex data it_is, scripta digito of_God. Ita in herself veritate Novi Testamenti from festivitate immolati Agni Yesu of_Christ quinquaginta days numerantur, where Spiritus sanctus about altissimis datus let_it_be, who it_is digitus of_God. In day hac, etc. Quadragesima scilicet septima day postquam egressi are about Ægypto, the_first die, scilicet Yunii, pervenerunt to montem Sina, ibique peractis duobus days to_whom sanctificati are, tertio, id it_is quinquagesimo, legem acceperunt: and these_things it_is Pentecostes. RAB. In Sina una mansio fuit, but between everyone maxima. There because lex accepta, tabernaculum erectum. There Exodus and maxima pars Levitici omnesque libri legis pene conscripti are.
Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.
Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his Torah, his instructions.
The covenant used a familiar political form, the suzerain-vassal treaty, in which a great king (the suzerain) made a treaty with a nation he had subjected as a vassal people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.
God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.
This means they arrived at the wilderness on the first day of the month just as they left Egypt on the first day of the month. The first day of the third month on the Hebrew calendar is near the middle of May on Western calendars. If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “In the month 3 … on the day 1 of the month”
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.
