Exodus 14:2
דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל־הַיָּֽם׃
✦ Hebrew interlinear
Tap a word to see its entry
✦ The same verse in five languages
דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַחֲנ֖וּ עַל־הַיָּֽם׃
Λάλησον τοῖς υἱοῖς Ἰσραήλ, καὶ ἀποστρέψαντες στρατοπεδευσάτωσαν ἀπέναντι τὴς ἐπαύλεως, ἀνὰ μέσον Μαγδώλου καὶ ἀνὰ μέσον τῆς θαλάσσης, ἐξ ἐναντίας Βεελσεπφών· ἐνώπιον αὐτῶν στρατοπεδεύσεις ἐπὶ τῆς θαλάσσης.
Greek text from Swete's edition, CC BY-SA 4.0
Latin (Vulgate)
Loquere filiis Israël: Reversi castrametentur e regione Phihahiroth, quæ est inter Magdalum et mare contra Beelsephon: in conspectu ejus castra ponetis super mare.
“Diles a los israelitas que den la vuelta y acampen frente a Pi-hahirot, entre Migdol y el mar, frente a Baal-zefón. Acamparán allí, a la orilla del mar.
Classic Spanish (Reina-Valera 1909)
Habla á los hijos de Israel que den la vuelta, y asienten su campo delante de Pihahiroth, entre Migdol y la mar hacia Baalzephón: delante de él asentaréis el campo, junto á la mar.
“ Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea. You are to encamp by the sea, directly opposite Baal-zephon.
✦ What the text says
Summary
Moses is commanded to tell the Israelites to turn back and camp near Pi-hahiroth, between Migdol and the sea, facing Baal-zephon. The verse specifies the precise location where the camp is to be set, by the sea.
Key words
- daBer ("speak", H1696) — piel imperative, an intensive command form directed at "you" (masculine singular, presumably Moses).
- yaShuvu ("they may turn back", H7725) — qal imperfect with a prefixed vav, expressing purpose or sequence following the command: "so that they turn back."
- yachaNu ("they may encamp", H2583) — qal imperfect with vav, third person plural, continuing the same purpose clause as yaShuvu.
- nikhCho ("opposite it", H5227) — construct form with a third-person pronominal suffix -o ("it/his"), referring back to Baal-zephon.
- tachaNu ("you will encamp", H2583) — qal imperfect, second person plural, the same root as yachaNu but shifting grammatical person.
What the text says
The Hebrew sentence opens with the piel imperative daBer ("speak") addressed to a singular "you," followed by the object el-beNei Yisra'El ("to the sons of Israel"). What follows is a purpose or result clause introduced by the conjunction ve- attached to two verbs in sequence: yaShuvu ("they may turn back") and yachaNu ("they may encamp"), both third-person plural qal imperfects. This construction reports the content of what Moses is to tell the people using indirect, third-person verb forms rather than a direct quotation.
The location is given through a chain of construct phrases using li-fNei ("before/to the face of," H6440) twice — first placing the camp "before Pi-hahiroth" and second "before Baal-zephon" — plus the paired preposition bein...uvein ("between...and," H0996) marking the space between Migdol and the sea. The suffix on nikhCho ("opposite it," H5227 + H9033) ties the following clause back to Baal-zephon, specifying that the camp lies directly opposite it.
A notable grammatical shift occurs at the end: after two verbs in third-person plural (yaShuvu, yachaNu, referring to "they," the Israelites), the final verb tachaNu ("you will encamp") switches to second-person plural. The Hebrew text thus moves from describing what "they" (the people) will do to a direct address in second person, without any explicit marker signaling the change of addressee.
Differences between versions
The LXX renders pi haChirot not as a transliterated proper name but as τῆς ἐπαύλεως ("the encampment/farmstead"), differing from the Hebrew proper name Pi-haChirot (H6367) and from the Vulgate's Phihahiroth, which preserves it as a place name. The LXX also renders Ba'al-tzeFon as a single compound, Βεελσεπφών, matching the Hebrew's two-word proper name Ba'al + tzeFon (H1189) treated as one term.
This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.