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.
Key: khaki:verbs, 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).
BrLXXΕἶπε δὲ Κύριος πρὸς Μωυσῆν, Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ ἅγνισον αὐτοὺς σήμερον καὶ αὔριον, καὶ πλυνάτωσαν τὰ ἱμάτια, (Eipe de Kurios pros Mōusaʸn, Katabas diamarturai tōi laōi, kai hagnison autous saʸmeron kai aurion, kai plunatōsan ta himatia, )
BrTrAnd the Lord said to Moses, Go down and solemnly charge the people, and sanctify them to-day and to-morrow, and let them wash their garments.
ULTAnd Yahweh said to Moses, “Go to the people and make them holy today and tomorrow, and have them wash their clothing,
USTThen Yahweh said to Moses, “Go back down to the people again. Tell them to get ready for my coming. They must purify themselves today and tomorrow. They must also wash their clothes
BSB § Then the LORD said to Moses, “Go to the people and consecrate them today and tomorrow. They must wash their clothes
NETThe Lord said to Moses, “Go to the people and sanctify them today and tomorrow, and make them wash their clothes
LSVAnd YHWH says to Moses, “Go to the people and you have sanctified them today and tomorrow, and they have washed their garments,
FBVThe Lord told Moses, “Go back down and prepare them spiritually[fn] today and tomorrow. They must wash their clothes
19:10“Prepare them spiritually”: literally, “consecrate, set apart,” probably through some religious rituals. Also in verses 14 and 22.
T4TThen Yahweh said to Moses/me, “Go back down to the people again. Tell them to purify themselves today and tomorrow. Tell them to wash their clothes, too.
LEBAnd Yahweh said to Moses, “Go to the people and consecrate them today and tomorrow. They must wash their clothes,
BBEAnd the Lord said to Moses, Go to the people and make them holy today and tomorrow, and let their clothing be washed.
JPSAnd the LORD said unto Moses: 'Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,
ASVAnd Jehovah said unto Moses, Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,
DRAAnd he said to him: Go to the people, and sanctify them today, and tomorrow, and let them wash their garments.
YLTAnd Jehovah saith unto Moses, 'Go unto the people; and thou hast sanctified them to-day and to-morrow, and they have washed their garments,
DrbyAnd Jehovah said to Moses, Go to the people, and hallow them to-day and to-morrow, and let them wash their clothes;
RVAnd the LORD said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their garments,
WbstrAnd the LORD said to Moses, Go to the people, and sanctify them to-day and to-morrow, and let them wash their clothes,
KJB-1769¶ And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,
KJB-1611¶ And the LORD saide vnto Moses, Goe vnto the people, and sanctifie them to day and to morrow, and let them wash their clothes. (¶ And the LORD said unto Moses, Go unto the people, and sanctifie them to day and to morrow, and let them wash their clothes.)
BshpsAnd the Lorde sayde vnto Moyses: Go vnto the people, and sanctifie the to day and to morowe, and let them washe theyr clothes. (And the Lord said unto Moses: Go unto the people, and sanctifie the to day and to morrow, and let them wash their clothes.)
GnvaMoreouer, the Lord sayd vnto Moses, Goe to the people, and sanctifie them to day and to morow, and let them wash their clothes. (Moreover/What's_more, the Lord said unto Moses, Go to the people, and sanctifie them to day and to morrow, and let them wash their clothes. )
CvdlThe LORDE sayde vnto Moses: Go vnto the people, and sanctifie the to daye and tomorow, yt they maye wash their clothes, (The LORD said unto Moses: Go unto the people, and sanctifie the to day and tomorow, it they may wash their clothes,)
Wyclwhich seide to Moises, Go thou to the puple, and make hem holi to dai and to morewe, and waische thei her clothis, (which said to Moses, Go thou/you to the people, and make them holi to day and to morning, and waische they her clothes,)
LuthDer HErr sprach zu Mose: Gehe hin zum Volk und heilige sie heute und morgen, daß sie ihre Kleider waschen. (The LORD spoke to Mose: Gehe there for_the people and holye they/she/them heute and morgen, that they/she/them their/her clothes waschen.)
ClVgQui dixit ei: Vade ad populum, et sanctifica illos hodie, et cras, laventque vestimenta sua.[fn] (Who he_said ei: Vade to the_people, and sanctifica those hodie, and cras, laventque clothes sua. )
19.10Vade ad populum, etc. ORIG. Descende et protestare populum, et purifica illum hodie et cras, et lavent vestimenta sua, et sint parati in diem tertium, etc. Qui vult venire ad verbum Dei, audiat quod præcipit Dominus: Sanctificatus venire debet et lotis vestibus. Si enim sordida attuleris vestimenta, dicetur tibi Matth. 22: Amice, quomodo huc intrasti non habens vestem nuptialem? Nemo ergo potest audire verbum Dei, nisi prius sanctificatus, id est sanctus corpore et spiritu et lotis vestibus: ingressurus est enim paulo post ad cœnam nuptialem, manducaturus de carnibus agni, et potaturus poculum salutis. Nemo intrat ad cœnam hanc sordidis vestibus; unde Eccle. 9: In omni tempore sint vestimenta tua munda. Lota sunt enim semel vestimenta tua gratia baptismatis. II Cor. 7: Purificatus es corpore, mundatus ab omni inquinamento carnis et spiritus. Act. 11: Quæ ergo Deus mundavit, tu immunda ne feceris. Audi sanctificationis genus: ne accesseris, inquit, ad mulierem hodie et crastino, ut die tertio audias verbum Dei; hoc est quod ait Apostolus I Cor. 7: Bonum est homini mulierem non tangere, salvo tamen infirmis remedio nuptiali. I Cor. 7: Sed quia tempus breve est, superest ut qui habent uxores, sint tanquam non habentes. Sanctifica illos, etc. RAB. Qui ad conspectum Dei desiderat venire, sanctificet se fide et conversatione, et lavet vestimenta, id est opera hodie et cras, in præsenti scilicet et in futuro, ut ad gloriam resurrectionis perveniat, quam tertius dies insinuat.
19.10Vade to the_people, etc. ORIG. Descende and protestare the_people, and purifica him hodie and cras, and lavent clothes sua, and sint parati in diem tertium, etc. Who vult venire to the_word of_God, audiat that præcipit Master: Sanctificatus venire debet and lotis vestibus. When/But_if because sordida attuleris clothes, dicetur to_you Matth. 22: Amice, how huc intrasti not/no habens vestem nuptialem? Nemo therefore potest audire the_word of_God, nisi first/before sanctificatus, id it_is sanctus corpore and spiritu and lotis vestibus: ingressurus it_is because paulo after to cœnam nuptialem, manducaturus about carnibus agni, and potaturus poculum salutis. Nemo intrat to cœnam hanc sordidis vestibus; whence Eccle. 9: In all tempore sint clothes your munda. Lota are because semel clothes your gratia baptismatis. II Cor. 7: Purificatus you_are corpore, mundatus away all inquinamento carnis and spiritus. Act. 11: Quæ therefore God mundavit, you immunda not feceris. Audi sanctificationis genus: not accesseris, inquit, to mulierem hodie and crastino, as day tertio audias the_word of_God; this it_is that he_said Apostolus I Cor. 7: Bonum it_is homini mulierem not/no tangere, salvo tamen infirmis remedio nuptiali. I Cor. 7: But because tempus breve it_is, superest as who habent uxores, sint tanquam not/no habentes. Sanctifica illos, etc. RAB. Who to in_sightm of_God desiderat venire, sanctificet se fide and conversatione, and lavet clothes, id it_is opera hodie and cras, in præsenti scilicet and in futuro, as to gloriam resurrectionis perveniat, how tertius days insinuat.
19:10-15 In the second phase of preparation, the people received commands that would prepare them to receive God’s covenant. They were to wash their clothing (19:10, 14) because God is pure. They were to prepare a boundary all around the mountain (19:12-13) and be careful not to cross it because God is holy. They were to abstain from having sexual intercourse (19:15) because God is not a sexual being, and his blessings are not produced through sexual activity. Things that are natural and right under ordinary circumstances were to be set aside for the extraordinary purpose of concentrating on the Lord, the King who was about to appear before the people. Only their compliance with the second of these commands is specifically reported (19:23), but it is safe to assume that they obeyed the other two as well since no negative response from the Lord is recorded. • Hebrews 12:18-22 contrasts this experience at Mount Sinai with the believer’s experience at Mount Zion, “the heavenly Jerusalem.”
This may mean instruct the people, or it may mean Moses will have a role as well. Alternate translation: “and tell them to dedicate themselves to me” or “and help them to purify themselves for me”
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.
