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)and Mosheh instructed Yehoshua (Joshua), “Choose men for us and go out and fight with Amalek. Tomorrow I’ll be stationed on top of the hill with the staff of God in my hand.”
Key: khaki:verbs, blue:Elohim.
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 Μωυσῆς τῷ Ἰησοῖ, Ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς, καὶ ἐξελθὼν παράταξαι τῷ Ἀμαλὴκ αὔριον· καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ, καὶ ἡ ῥάβδος τοῦ Θεοῦ ἐν τῇ χειρί μου. (Eipe de Mōusaʸs tōi Yaʸsoi, Epilexon seautōi andras dunatous, kai exelthōn parataxai tōi Amalaʸk aurion; kai idou egō hestaʸka epi taʸs korufaʸs tou bounou, kai haʸ ɽabdos tou Theou en taʸ ⱪeiri mou. )
BrTrAnd Moses said to Joshua, Choose out for thyself mighty men, and go forth and set the army in array against Amalec to-morrow; and, behold, I shall stand on the top of the hill, and the rod of God will be in my hand.
ULTAnd Moses said to Joshua, “Choose men for us and go out. Fight with Amalek. Tomorrow I will be stationed on top of the hill, and the staff of God will be in my hand.”
USTMoses said to Joshua, “Choose some men to go out and fight against the people of Amalek tomorrow. I will stand on the top of the hill, holding the staff that God told me to carry.”
BSBSo Moses said to Joshua, “Choose some of our men and go out to fight the Amalekites. Tomorrow I will stand on the hilltop with the staff of God in my hand.”
WEBBEMoses said to Joshua, “Choose men for us, and go out to fight with Amalek. Tomorrow I will stand on the top of the hill with God’s rod in my hand.”
NETSo Moses said to Joshua, “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”
LSVand Moses says to Joshua, “Choose men for us, and go out, fight with Amalek: tomorrow I am standing on the top of the hill, and the rod of God in my hand.”
FBVMoses told Joshua, “Choose some of men and go out and fight the Amalekites. Tomorrow I'll stand on the top of this hill holding the walking stick of God.”
T4TMoses/I said to Joshua, who was one of our army/Israeli leaders, “Choose some men to go out and fight against the Amalek people-group tomorrow. I will stand on the top of the hill, holding the stick that God told me to carry.”
LEBAnd Moses said to Joshua, “Choose men for us, and go out, fight against Amalek tomorrow. I will be standing on the top of the hill, and the staff of God will be in my hand.”
BBEAnd Moses said to Joshua, Get together a band of men for us and go out, make war on Amalek: tomorrow I will take my place on the top of the hill with the rod of God in my hand.
JPSAnd Moses said unto Joshua: 'Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand.'
ASVAnd Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in my hand.
DRAAnd Moses said to Josue: Choose out men: and go out and fight against Amalec: tomorrow I will stand on the top of the hill having the rod of God in my hand.
YLTand Moses saith unto Joshua, 'Choose for us men, and go out, fight with Amalek: to-morrow I am standing on the top of the hill, and the rod of God in my hand.'
DrbyAnd Moses said to Joshua, Choose us men, and go out, fight with Amalek; to-morrow I will stand on the top of the hill with the staff of [fn]God in my hand.
RVAnd Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand.
WbstrAnd Moses said to Joshua, Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in my hand.
KJB-1769And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.[fn]
KJB-1611[fn]And Moses said vnto Ioshua, Choose vs out men, and goe out, fight with Amalek: to morrow I will stand on the top of the hill, with the rodde of God in mine hand. (And Moses said unto Yoshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill, with the rod/staff of God in mine hand.)
BshpsAnd Moyses sayde vnto Iosua: Chose vs out men, and go fight with Amelec, and to morowe I will stande on the toppe of the hill, and the rodde of God shalbe in my hande. (And Moses said unto Yoshua: Chose us out men, and go fight with Amelec, and to morrow I will stand on the top of the hill, and the rod/staff of God shall be in my hand.)
GnvaAnd Moses sayde to Ioshua, Chuse vs out men, and go fight with Amalek: to morowe I will stande on the toppe of the hill with the rod of God in mine hand. (And Moses said to Yoshua, Choose us out men, and go fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. )
CvdlAnd Moses sayde vnto Iosua: Chose vs out men, go out, & fight against Amaleck, tomorow wil I stode vpo the toppe of the hyll, & haue ye staff of God in my hande. (And Moses said unto Yoshua: Chose us out men, go out, and fight against Amaleck, tomorow will I stood upo the top of the hyll, and have ye/you_all staff of God in my hand.)
WyclAnd Moises seide to Josue, Chese thou men, and go out, and fiyte to morewe ayens men of Amalech; lo! Y schal stonde in the cop of the hil, and Y schal haue `the yerde of God in myn hond. (And Moses said to Yosue, Choose thou/you men, and go out, and fight to morning against men of Amalech; lo! I shall stand in the cop of the hill, and I shall have `the yerde of God in mine hand.)
LuthUnd Mose sprach zu Josua: Erwähle uns Männer, zeuch aus und streite wider Amalek; morgen will ich auf des Hügels Spitze stehen und den Stab Gottes, in meiner Hand haben. (And Mose spoke to Yosua: Erwähle us/to_us/ourselves men, zeuch out_of and argue/battle against Amalek; morgen will I on the Hügels Spitze stehen and the Stab God’s, in my hand have.)
ClVgDixitque Moyses ad Josue: Elige viros: et egressus, pugna contra Amalec: cras ego stabo in vertice collis, habens virgam Dei in manu mea.[fn] (And_he_said Moyses to Yosue: Elige men: and egressus, fight on_the_contrary Amalec: cras I stabo in vertice collis, habens rod/staffm of_God in by_hand my. )
17.9Dixitque Moyses ad Josue, etc. ORIG., ibid. Alia littera: Dixit Moyses ad Jesum: Elige tibi viros, etc. Hucusque beati nominis Jesu nunquam facta est mentio. Hic primum vocavit Moyses Jesum, et dixit ei: Elige viros tibi ipsi. Moyses vocat Jesum, lex invocat Christum, ut eligat sibi viros potentes de plebe: non poterat Moyses eligere, sed solus Jesus, qui ait Joan. 15: Non vos me elegistis, sed ego vos elegi Matth. 12.. Ipse est electorum dux et potentium princeps. Ipse confligit cum Amalec. Ipse enim intrat in domum fortis, et alligat fortem, et vasa ejus diripit. Ego stabo in vertice collis. ORIG., ubi supra. Ascendit, inquit, Moyses non in verticem montis, sed in verticem collis. Servabatur enim ei tunc ascendere in verticem montis cum ascensurus erat Jesus, et cum ipso Moyses et Elias, et ibi transformandus in gloria. Nunc ergo velut nondum glorificatus de transformatione Jesu, non ascendit in verticem montis, sed in verticem collis. Et cum elevaret Moyses manus, superabat Isræl. Moyses elevat manus, non extendit; Jesus, qui totum mundum, exaltatus in cruce, complexus est, dicit: Extendi manus ad populum non credentem Isa. 65.. Elevare manus, hoc est actus levare ad Deum, ut non habeat actus dejectos et humi jacentes, sed Deo placitos et ad cœlum erectos. Elevat ergo manus qui thesaurizat in cœlo. Ubi enim thesaurus, ibi oculus, ibi manus. Elevat manus qui dicit: Elevatio manuum mearum sacrificium vespertinum Psal. 140.. Si ergo eleventur actus nostri, vincitur Amalec: unde Isa. 35: Remissas manus et genua debilia erigite. Si servat populus legem, elevat Moyses manus, et adversarius vincitur. Si non servat legem, invalescit Amalec. Quia igitur nobis pugna est adversus principes et potestates mundi hujus rectores tenebrarum, si vis vincere, eleva manus, id est, actus, conversatio tua non sit in terris, sed in cœlis. Eleva et tu manus in cœlum ad Deum, imple mandatum Apostoli: Sine intermissione orate I Thess. 5.; et tunc fiet quod scriptum est, quia sicut ablingit vitulus in campis herbam virentem, ita ablinget populus hic populum qui super terram est; ubi inducitur quia populus Dei non tam manum et armis quam voce et lingua pugnabat, et oratione inimicos prosternebat. Eleva ergo actus, insta orationi: hæc Christiani pugna est, quæ superat inimicum. Puto autem per hanc figuram duos populos significari, quorum unus ex gentibus elevat manus Moysi, et in sublime tollit ea quæ scripsit et intelligentiam eorum, ut sic vincat; alius vero, id est, Judaicus populus, non elevat manus Moysi a terra, nec altum aliquid nec sublime in eo intelligit, et sic ab adversariis vincitur. Habens virgam Dei, etc. AUG., quæst. 65. Nunc virga Dei dicitur, quæ primum dicta est Aaron, postea dicitur Moysi. Sicut dicitur spiritus Eliæ qui est Spiritus Dei, cujus particeps Elias dicitur; et Dei justitia, quæ nostra est. Unde: ignorantes Dei justitiam, volentes suam statuere Rom. 10., id est, tanquam a se sibi præparatam.
17.9And_he_said Moyses to Yosue, etc. ORIG., ibid. Alia littera: Dixit Moyses to Yesum: Elige to_you viros, etc. Hucusque beati nominis Yesu nunquam facts it_is mentio. Hic primum he_called Moyses Yesum, and he_said ei: Elige men to_you ipsi. Moyses vocat Yesum, lex invocat Christum, as eligat sibi men potentes about plebe: not/no poterat Moyses eligere, but solus Yesus, who he_said Yoan. 15: Non you me elegistis, but I you elegi Matth. 12.. Exactly_that it_is electorum dux and potentium princeps. Exactly_that confligit when/with Amalec. Exactly_that because intrat in home fortis, and alligat fortem, and vasa his diripit. I stabo in vertice collis. ORIG., where supra. Ascendit, inquit, Moyses not/no in verticem montis, but in verticem collis. Servabatur because to_him tunc ascendere in verticem montis when/with ascensurus was Yesus, and when/with ipso Moyses and Elias, and there transformandus in gloria. Nunc therefore velut nondum glorificatus about transformatione Yesu, not/no went_up in verticem montis, but in verticem collis. And when/with elevaret Moyses manus, superabat Isræl. Moyses elevat manus, not/no extendit; Yesus, who totum the_world, exaltatus in cruce, complexus it_is, he_says: Extendi hands to the_people not/no credentem Isa. 65.. Elevare manus, this it_is actus levare to God, as not/no have actus deyectos and humi yacentes, but Deo placitos and to cœlum erectos. Elevat therefore hands who thesaurizat in cœlo. Where because thesaurus, there oculus, there manus. Elevat hands who he_says: Elevatio manuum mearum sacrificium vespertinum Psal. 140.. When/But_if therefore eleventur actus nostri, vincitur Amalec: whence Isa. 35: Remissas hands and genua debilia erigite. When/But_if servat populus legem, elevat Moyses manus, and adversarius vincitur. When/But_if not/no servat legem, invalescit Amalec. Because igitur us fight it_is adversus principes and potestates mundi huyus rectores tenebrarum, when/but_if you_want vincere, eleva manus, id it_is, actus, conversatio your not/no let_it_be in terris, but in cœlis. Eleva and you hands in cœlum to God, imple mandatum Apostoli: Sine intermissione orate I Thess. 5.; and tunc fiet that scriptum it_is, because like ablingit vitulus in campis herbam virentem, ita ablinget populus this the_people who over the_earth/land est; where inducitur because populus of_God not/no tam hand and armis how voce and lingua pugnabat, and oratione inimicos prosternebat. Eleva therefore actus, insta orationi: these_things of_Christani fight it_is, which superat inimicum. Puto however through hanc figuram duos to_the_peoples significari, quorum unus from nations elevat hands of_Moses, and in sublime tollit ea which scripsit and intelligentiam their, as so vincat; alius indeed/yet, id it_is, Yudaicus populus, not/no elevat hands of_Moses from terra, but_not altum aliquid but_not sublime in eo intelligit, and so away adversariis vincitur. Habens rod/staffm of_God, etc. AUG., quæst. 65. Nunc rod/staff of_God it_is_said, which primum dicta it_is Aaron, postea it_is_said of_Moses. Sicut it_is_said spiritus Eliæ who it_is Spiritus of_God, cuyus particeps Elias it_is_said; and of_God justitia, which nostra it_is. Whence: ignorantes of_God justitiam, volentes his_own statuere Rom. 10., id it_is, tanquam from se sibi præparatam.
17:9Joshua was Moses’ trusted assistant (33:11) who would eventually become his successor (Deut 31:7-8). This early experience was important training for leading the people later in the conquest of the land. The Hebrew name Joshua, which means “savior,” is equivalent to the Greek name Jesus (see also study note on Heb 4:8).
Joshua is a completely new participant in the story. Use the natural form in your language for introducing a new character. Later he becomes a major character, but not really in the book of Exodus.
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.
