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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).
BrLXXΚαὶ ἀπῆραν ἐκ Ῥαφιδεὶν, καὶ ἤλθοσαν εἰς τὴν ἔρημον τοῦ Σινὰ, καὶ παρενέβαλεν ἐκεῖ Ἰσραὴλ κατέναντι τοῦ ὄρους. (Kai apaʸran ek Ɽafidein, kai aʸlthosan eis taʸn eraʸmon tou Sina, kai parenebalen ekei Israaʸl katenanti tou orous. )
BrTrAnd they departed from Raphidin, and came into the wilderness of Sina, and there Israel encamped before the mountain.
ULTAnd they departed from Rephidim, and they entered the wilderness of Sinai, and they camped in the wilderness. And Israel camped there in front of the mountain.
USTAfter they left Rephidim, they came to the wilderness of Sinai, and they set up their tents at the base of the mountain.
BSBAfter they had set out from Rephidim, they entered the Wilderness of Sinai, and Israel camped there in front of the mountain.
WEBBEWhen they had departed from Rephidim, and had come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mountain.
NETAfter they journeyed from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.
LSVand they journey from Rephidim, and enter the wilderness of Sinai, and encamp in the wilderness; and Israel encamps there before the mountain.
FBVThey had set out from Rephidim, and after they entered the Sinai desert they camped there in front of the mountain.
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.
LEBThey set out from Rephidim, and they came to the desert of Sinai, and they camped in the desert, and Israel camped there in front of the mountain.
BBEAnd when they had gone away from Rephidim and had come into the waste land of Sinai, they put up their tents in the waste land before the mountain: there Israel put up its tents.
JPSAnd when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount.
ASVAnd when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount.
DRAFor departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.
YLTand they journey from Rephidim, and enter the wilderness of Sinai, and encamp in the wilderness; and Israel encampeth there before the mount.
Drbythey departed from Rephidim, and came [into] the wilderness of Sinai, and encamped in the wilderness; and Israel encamped there before the mountain.
RVAnd when they were departed from Rephidim, and were come to the wilderness of Sinai, they pitched in the wilderness; and there Israel camped before the mount.
WbstrFor they had departed from Rephidim, and had come to the desert of Sinai, and had pitched in the wilderness; and there Israel encamped before the mount.
KJB-1769For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.
KJB-1611For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wildernesse, and there Israel camped before the mount. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsFor they were departed from Raphidim, and were come to the desert of Sinai, and had pitched their tentes in the wyldernesse, and there Israel campped before the mounte. (For they were departed from Raphidim, and were come to the desert of Sinai, and had pitched their tents in the wilderness, and there Israel campped before the mounte.)
GnvaFor they departed from Rephidim, and came to the desart of Sinai, and camped in the wildernesse: euen there Israel camped before the mount. (For they departed from Rephidim, and came to the desart of Sinai, and camped in the wilderness: even there Israel camped before the mount. )
Cvdl(for they were departed from Raphidim, and wolde in to the wyldernes of Sinai) and there they pitched in the wyldernes ouer against the mounte. ((for they were departed from Raphidim, and would in to the wilderness of Sinai) and there they pitched in the wilderness over against the mounte.)
Wyclfor thei yeden forth fro Rafidym, and camen til in to deseert of Synai, and settiden tentis in the same place; and there Israel settide tentis, euen ayens the hil. (for they went forth from Rafidym, and came till in to desert of Synai, and settiden tents in the same place; and there Israel set tents, even against the hil.)
LuthDenn sie waren ausgezogen von Raphidim und wollten in die Wüste Sinai; und lagerten sich in der Wüste daselbst gegen dem Berg. (Because they/she/them were ausgezogen from Raphidim and wantedn in the desert Sinai; and stored itself/yourself/themselves in the/of_the desert there gegen to_him Berg.)
ClVgNam profecti de Raphidim, et pervenientes usque in desertum Sinai, castrametati sunt in eodem loco, ibique Israël fixit tentoria e regione montis. (Nam profecti about Raphidim, and pervenientes until in desert Sinai, castrametati are in eodem loco, ibique Israel fixit tentoria e regione montis. )
Rephidim is an area on the edge of the wilderness of Sinai where the people of Israel had been camping. See how you translated this name in Exodus 17:1.
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.
