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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)Anyone who touches the mountain mustn’t be touched by anyone else—they must be executed by throwing rocks at them or shooting them with a bow. No person or animalwho touches the mountain can stay alive.’ Only after a long trumpet blast should they start to climb the mountain.”
Key: khaki:verbs, red:negative.
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).
BrLXXΟὐχ ἅψεται αὐτοῦ χείρ· ἐν γὰρ λίθοις λιθοβοληθήσεται, ἢ βολίδι κατατοξευθήσεται· ἐάν τε κτῆνος ἐάν τε ἄνθρωπος, οὐ ζήσεται· ὅταν αἱ φωναὶ καὶ αἱ σάλπιγγες καὶ ἡ νεφέλη ἀπέλθῃ ἀπὸ τοῦ ὄρους, ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος. (Ouⱪ hapsetai autou ⱪeir; en gar lithois lithobolaʸthaʸsetai, aʸ bolidi katatoxeuthaʸsetai; ean te ktaʸnos ean te anthrōpos, ou zaʸsetai; hotan hai fōnai kai hai salpinges kai haʸ nefelaʸ apelthaʸ apo tou orous, ekeinoi anabaʸsontai epi to oros. )
BrTrA hand shall not touch it, for every one that touches shall be stoned with stones or shot through with a dart, whether beast or whether man, it shall not live: when the voices and trumpets and cloud depart from off the mountain, they shall come up on the mountain.
ULTNo hand shall touch that one. Instead, he shall be stoned or he shall be shot. Whether animal or human, he shall not live.’ At the prolonged sound of the horn, they shall ascend on the mountain.”
USTDo not let anyone touch any person or any animal that touches the mountain. Therefore, you must kill any person or animal that touches the mountain by throwing stones at it or shooting it with arrows.’ But when you hear a long, loud trumpet sound, the people can come close to the base of the mountain.”
BSBNo hand shall touch him, but he shall surely be stoned or shot with arrows—whether man or beast, he must not live.’[fn] § Only when the ram’s horn sounds a long blast may they approach the mountain.[fn]”
WEBBENo hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.’ When the trumpet sounds long, they shall come up to the mountain.”
WMBBNo hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.’ When the shofar sounds long, they shall come up to the mountain.”
NETNo hand will touch him – but he will surely be stoned or shot through, whether a beast or a human being; he must not live.’ When the ram’s horn sounds a long blast they may go up on the mountain.”
LSVa hand does not come against him, for he is certainly stoned or shot through, whether beast or man—it does not live; in the prolonging of the ram’s horn they go up into the mountain.”
FBVMake sure they are stoned or shot with arrows—they must not be allowed to live.’ Only when there is a long blast on the ram's horn can the people come up the mountain.”
T4TDo not let anyone touch any person or any animal that touches the mountain. You must kill any person or animal that touches the mountain by throwing stones at it or shooting it with arrows. But when you hear a long loud trumpet sound, the people can come close to the base of the mountain.”
LEBNot a hand will touch it, because he will certainly be stoned or certainly be shot; whether an animal or a man, he will not live.’ At the blowing of the ram’s horn they may go up to the mountain.”
BBEHe is not to be touched by a hand, but is to be stoned or have an arrow put through him; man or beast, he is to be put to death: at the long sounding of a horn they may come up to the mountain.
JPSno hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram's horn soundeth long, they shall come up to the mount.'
ASVno hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, he shall not live: when the trumpet soundeth long, they shall come up to the mount.
DRANo hands shall touch him, but he shall be stoned to death, or shall be shot through with arrows: whether it be beast, or man, he shall not live. When the trumpet shall begin to sound, then let them go up into the mount.
YLTa hand cometh not against him, for he is certainly stoned or shot through, whether beast or man it liveth not; in the drawing out of the jubilee cornet they go up into the mount.'
Drbynot a hand shall touch it, but it shall certainly be stoned, or shot through; whether it be a beast or a man, it shall not live. When the long drawn note of the trumpet soundeth, they shall come up to the mountain.
RVno hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.
WbstrThere shall not a hand touch it, but he shall surely be stoned or shot through: whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.
KJB-1769There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.[fn] (There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundth long, they shall come up to the mount. )
KJB-1611[fn]There shall not a hand touch it, but he shall surely be stoned or shot thorow, whether it be beast, or man, it shall not liue: when the trumpet soundeth long, they shall come vp to the mount. (There shall not a hand touch it, but he shall surely be stoned or shot through, whether it be beast, or man, it shall not liue: when the trumpet soundth long, they shall come up to the mount.)
BshpsThere shall not an hande touche it, els he shalbe stoned, or shot through: whether it be beast, or man, it shall not liue: when the trumpet bloweth long, then may they come vp into the mountayne. (There shall not an hand touch it, else he shall be stoned, or shot through: whether it be beast, or man, it shall not liue: when the trumpet bloweth long, then may they come up into the mountain.)
GnvaNo hand shall touche it, but he shalbe stoned to death, or striken through with darts: whether it be beast or man, he shall not liue: when the horne bloweth long, they shall come vp into the mountaine. (No hand shall touch it, but he shall be stoned to death, or striken through with darts: whether it be beast or man, he shall not liue: when the horn bloweth long, they shall come up into the mountain. )
CvdlThere shal no hade touch it, but he shall either be stoned, or shot thorow: whether it be beest or man, it shal not lyue. Whan the horne bleweth, then shal they come vp vnto the mounte. (There shall no hade touch it, but he shall either be stoned, or shot thorow: whether it be beast/animal or man, it shall not lyue. When the horn bleweth, then shall they come up unto the mounte.)
WycHondis schulen not touche hym, but he schal be oppressid with stoonus, ethir he shall be persid with dartis; whether it schal be a beest, ethir a man, it schal not lyue; whanne a clarioun schal bigynne to sowne, thanne `stie thei in to the hil. (Hondis should not touch him, but he shall be oppressed with stones, ethir he shall be persid with dartis; whether it shall be a beast/animal, ethir a man, it shall not lyue; when a clarioun shall bigynne to sowne, then `stie they in to the hil.)
LuthKeine Hand soll ihn anrühren, sondern er soll gesteinigt oder mit Geschoß erschossen werden; es sei ein Tier oder Mensch, so soll er nicht leben. Wenn es aber lange tönen wird, dann sollen sie an den Berg gehen. (Keine hand should him/it anrühren, rather he should gesteinigt or with Geschoß erschossen become; it be a animal or Mensch, so should he not life. When it but long tönen wird, dann sollen they/she/them at the mountain/hill go.)
ClVgManus non tanget eum, sed lapidibus opprimetur, aut confodietur jaculis: sive jumentum fuerit, sive homo, non vivet: cum cœperit clangere buccina, tunc ascendant in montem.[fn] (Manus not/no tanget him, but lapidibus opprimetur, aut confodietur yaculis: if/or yumentum has_been, if/or homo, not/no vivet: when/with cœperit clangere buccina, tunc ascendant in montem. )
19.13Buccina. Quasi vocina: a voce, vel a vocando, vel a bucca
19.13Buccina. Quasi vocina: from voce, or from vocando, or from bucca
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.”
he_will_be_stoned he_will_be_stoned or to_be_shot he_will_be_shot
If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you must certainly stone or shoot him”
יָרֹ֣ה יִיָּרֶ֔ה
to_be_shot he_will_be_shot
This refers to being killed by someone who shoots arrows from a bow.
If you translate this with come or go, consider which would be the correct perspective for your language and the text context. Yahweh is speaking, so “come up” is valid; however, the people will be the ones moving, so “go up” is valid as well.
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.
