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.
OEB No OEB EXO book available
WEBBE Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt.
WMBB (Same as above)
NET Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that the Lord had brought Israel out of Egypt.
LSV And Jethro priest of Midian, father-in-law of Moses, hears all that God has done for Moses and for His people Israel, that YHWH has brought out Israel from Egypt,
FBV Moses' father-in-law Jethro,[fn] the priest of Midian, heard about everything God had done for Moses and his people the Israelites, and how the Lord had led them out of Egypt.
T4T Jethro, who was the priest for the Midian people-group, and who was also Moses’/my father-in-law, heard about all that God had done for the Israeli people. He heard about how Yahweh had brought them out of Egypt.
LEB And Jethro, the priest of Midian, the father-in-law of Moses, heard all that God had done for Moses and for Israel, his people, that Yahweh had brought Israel out from Egypt.
BBE Now news came to Jethro, the priest of Midian, Moses' father-in-law, of all God had done for Moses and for Israel his people, and how the Lord had taken Israel out of Egypt.
Moff No Moff EXO book available
JPS Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel His people, how that the LORD had brought Israel out of Egypt.
ASV Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Jehovah had brought Israel out of Egypt.
DRA And when Jethro the priest of Madian, the kinsman of Moses, had heard all the things that God had done to Moses, and to Israel his people, and that the Lord had brought forth Israel out of Egypt,
YLT And Jethro priest of Midian, father-in-law of Moses, heareth all that God hath done for Moses, and for Israel his people, that Jehovah hath brought out Israel from Egypt,
Drby And Jethro the priest of Midian, Moses' father-in-law, heard of all that [fn]God had done to Moses, and to Israel his people; that Jehovah had brought Israel out of Egypt.
RV Now Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, how that the LORD had brought Israel out of Egypt.
Wbstr When Jethro the priest of Midian, Moses's father-in-law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt:
KJB-1769 When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;
KJB-1611 ¶ [fn]When Iethro the Priest of Midian, Moses father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt:
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
Bshps Iethro ye priest of Madian Moyses father in lawe, heard of all that god had donefor Moyses, and for Israel his people, and that the Lord had brought Israel out of Egypt.
(Yethro ye/you_all priest of Madian Moses father in law, heard of all that god had donefor Moses, and for Israel his people, and that the Lord had brought Israel out of Egypt.)
Gnva When Iethro the Priest of Midian Moses father in lawe heard all that God had done for Moses, and for Israel his people, and howe the Lord had brought Israel out of Egypt,
(When Yethro the Priest of Midian Moses father in law heard all that God had done for Moses, and for Israel his people, and how the Lord had brought Israel out of Egypt, )
Cvdl And whan Iethro ye prest in Madian Moses father in lawe herde of all yt God had done wt Moses & his people of Israel, how yt the LORDE had brought Israel out of Egipte,
(And when Yethro ye/you_all priest in Madian Moses father in law heard of all it God had done with Moses and his people of Israel, how it the LORD had brought Israel out of Egypt,)
Wycl And whanne Jetro, the prest of Madian, `the alye of Moises, hadde herd alle thingis which God hadde do to Moises, and to Israel his puple, for the Lord hadde led Israel out of the lond of Egipt,
(And when Yetro, the priest of Madian, `the alye of Moses, had herd all things which God had do to Moses, and to Israel his people, for the Lord had led Israel out of the land of Egypt,)
Luth Und da Jethro, der Priester in Midian, Moses Schwiegervater, hörete alles, was GOtt getan hatte mit Mose und seinem Volk Israel, daß der HErr Israel hätte aus Ägypten geführet,
(And there Yethro, the/of_the priest(s) in Midian, Moses Schwiegervater, heard all/everything, what/which God did had with Mose and his people Israel, that the/of_the LORD Israel would_have out_of Egypt guided,)
ClVg Cumque audisset Jethro, sacerdos Madian, cognatus Moysi, omnia quæ fecerat Deus Moysi, et Israëli populo suo, et quod eduxisset Dominus Israël de Ægypto,[fn]
(Cumque audisset Yethro, sacerdos Madian, cognatus of_Moses, everything which fecerat God of_Moses, and Israeli to_the_people suo, and that eduxisset Master Israel about Ægypto, )
BMM BibleMapper.com Maps:
The Route of the Exodus
Exodus 13-19; Numbers 33
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.