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).
BrLXXκαὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην· τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται Κύριος ἐπὶ τὸ ὄρος τὸ Σινὰ, ἐναντίον παντὸς τοῦ λαοῦ. (kai estōsan hetoimoi eis taʸn haʸmeran taʸn tritaʸn; taʸ gar haʸmera taʸ tritaʸ katabaʸsetai Kurios epi to oros to Sina, enantion pantos tou laou. )
BrTrAnd let them be ready against the third day, for on the third day the Lord will descend upon mount Sina before all the people.
ULTand they will be prepared for the third day; for on the third day Yahweh will come down to Mount Sinai before the eyes of all the people.
USTso they will be ready on the third day. On that day I will come down to Mount Sinai to where all the people can see me.
BSBand be prepared by the third day, for on the third day the LORD will come down on Mount Sinai in the sight of all the people.
JPSand be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.
ASVand be ready against the third day; for the third day Jehovah will come down in the sight of all the people upon mount Sinai.
DRAAnd let them be ready against the third day: for on the third day the Lord will come down in the sight of all the people upon mount Sinai.
YLTand have been prepared for the third day; for on the third day doth Jehovah come down before the eyes of all the people, on mount Sinai.
Drbyand let them be ready for the third day; for on the third day Jehovah will come down before the eyes of all the people on mount Sinai.
RVand be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.
WbstrAnd be ready against the third day: for on the third day the LORD will come down in the sight of all the people upon mount Sinai.
KJB-1769And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.
KJB-1611And be ready against the thirde day: for the third day the LORD will come downe in the sight of all the people, vpon mount Sinai. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd be redy against the thirde day, for the thirde day the Lorde wyll come downe in the sight of all the people vppon mount Sinai. (And be redy against the third day, for the third day the Lord will come down in the sight of all the people uppon mount Sinai.)
GnvaAnd let them be ready on the third day: for the thirde day the Lord will come downe in the sight of all the people vpon mount Sinai: (And let them be ready on the third day: for the third day the Lord will come down in the sight of all the people upon mount Sinai: )
Cvdland be ready agaynst the thirde daye: for vpon the thirde daye shall the LORDE come downe vpon mount Sinai before all the people. (and be ready against the third day: for upon the third day shall the LORD come down upon mount Sinai before all the people.)
Wycland be thei redi in to the thridde dai; for in the thridde dai the Lord schal come doun bifore al the puple on the hil of Synai. (and be they ready in to the third dai; for in the third day the Lord shall come down before all the people on the hill of Synai.)
Luthund bereit seien auf den dritten Tag. Denn am dritten Tage wird der HErr vor allem Volk herabfahren auf den Berg Sinai. (and bereit seien on the dritten day. Because in/at/on_the dritten days becomes the/of_the LORD before/in_front_of everything people herabfahren on the mountain/hill Sinai.)
ClVgEt sint parati in diem tertium: in die enim tertia descendet Dominus coram omni plebe super montem Sinai.[fn] (And sint parati in diem tertium: in day because tertia descendet Master before all plebe over montem Sinai. )
19.11In die enim tertia, etc. Hac die data est lex in tabulis lapideis scripta digito Dei, hic est tertius dies tertii mensis ab exitu filiorum Isræl de Ægypto. A die ergo quo pascha fecerunt, id est quarto decimo primi mensis, usquequo lex data est, quinquaginta dies numerantur, decem et septem scilicet primi mensis, reliqui a quarto decimo, et omnes triginta secundi, qui sunt quadraginta septem, et tertius tertii mensis, qui est ab occisione agni quinquagesimus: sicut a passione Christi, usquequo datur Spiritus sanctus, quinquaginta dies numerantur. digitus enim Dei Spiritum sanctum significat. ISID., Quæst. in Exod., cap. 28, tom. 5. Quinquagesimo die post pascha lex Moysi data est etc., usque ad vel quia veritatem legis infidelibus per caliginem dixit, ut videntes non videant, et audientes nos intelligant Isa. 6..
19.11In day because tertia, etc. Hac day data it_is lex in tabulis lapideis scripta digito of_God, this it_is tertius days tertii mensis away exitu of_children Isræl about Ægypto. A day therefore quo pascha fecerunt, id it_is quarto decimo primi month, usquequo lex data it_is, quinquaginta days numerantur, ten and seven scilicet primi month, I_left from quarto decimo, and everyone triginta secundi, who are quadraginta septem, and tertius tertii month, who it_is away occisione agni quinquagesimus: like from passione of_Christ, usquequo datur Spiritus sanctus, quinquaginta days numerantur. digitus because of_God Spiritum holy significat. ISID., Quæst. in Exod., cap. 28, tom. 5. Quinquagesimo day after pascha lex of_Moses data it_is etc., until to or because words legis infidelibus through caliginem dixit, ut videntes not/no videant, and hearing we intelligant Isa. 6..
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.”
Here, before the eyes means “so they can see.” If it would be helpful in your language, you could use an equivalent expression or plain language. See the UST.
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.
