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Exo IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21C22C23C24C25C26C27C28C29C30C31C32C33C34C35C36C37C38C39C40

Exo 18 V2V3V4V5V6V7V8V9V10V11V12V13V14V15V16V17V18V19V20V21V22V23V24V25V26V27

Parallel EXO 18:1

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.

BI Exo 18:1 ©

Text critical issues=none Clarity of original=clearImportance=normal(All still tentative.)

OET (OET-RV)Now Yetro (Jethro), the priest at Midian and Mosheh’s father-in-law, heard about everything that God had done for Mosheh and for his people the Israelis—that Yahweh had brought the Israelis out of Egypt.

OET-LVand_he/it_listened Yitrō/(Jethro) the_priest of_Midyān the_father-in-law of_Mosheh DOM all that he_had_done god for_Mosheh and_for_Yisrāʼēl/(Israel) people_his if/because_that he_had_brought_out YHWH DOM Yisrāʼēl/(Israel) of_Miʦrayim/(Egypt).

UHBוַ⁠יִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹהִים֙ לְ⁠מֹשֶׁ֔ה וּ⁠לְ⁠יִשְׂרָאֵ֖ל עַמּ֑⁠וֹ כִּֽי־הוֹצִ֧יא יְהוָ֛ה אֶת־יִשְׂרָאֵ֖ל מִ⁠מִּצְרָֽיִם׃
   (va⁠yyishmaˊ yitrō kohēn midyān ḩotēn mosheh ʼēt kāl-ʼₐsher ˊāsāh ʼₑlohīm lə⁠mosheh ū⁠lə⁠yisrāʼēl ˊamm⁠ō kiy-hōʦiyʼ yhwh ʼet-yisrāʼēl mi⁠mmiʦrāyim.)

Key: khaki:verbs, blue:Elohim, green:YHWH.
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).

BrLXXἬκουσε δὲ Ἰοθὸρ ἱερεὺς Μαδιὰμ ὁ γαμβρὸς Μωυσῆ πάντα ὅσα ἐποίησε Κύριος Ἰσραὴλ τῷ ἑαυτοῦ λαῷ· ἐξήγαγε γὰρ Κύριος τὸν Ἰσραὴλ ἐξ Αἰγύπτου.
   (Aʸkouse de Yothor hiereus Madiam ho gambros Mōusaʸ panta hosa epoiaʸse Kurios Israaʸl tōi heautou laōi; exaʸgage gar Kurios ton Israaʸl ex Aiguptou. )

BrTrAnd Jothor the priest of Madiam, the father-in-law of Moses, heard of all that the Lord did to his people Israel; for the Lord brought Israel out of Egypt.

ULTAnd Jethro, the priest of Midian, father-in-law of Moses, heard all that God had done for Moses and for Israel his people; that Yahweh brought Israel out from Egypt.

USTJethro, who was the priest for the people of Midian, and who was also Moses’ father-in-law, heard about all that God had done for Moses and for God’s people, the Israelites. He heard about how Yahweh had brought them out of Egypt.

BSB  § Now Moses’ father-in-law Jethro,[fn] the priest of Midian, heard about all that God had done for Moses and His people Israel, and how the LORD had brought Israel out of Egypt.


18:1 Moses’ father-in-law Jethro was also called Reuel; see Exodus 2:18.


OEBNo OEB EXO book available

WEBBENow 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)

NETJethro, 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.

LSVAnd 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,

FBVMoses' 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.


18:1 Also called Reuel in chapter 2.

T4TJethro, 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.

LEBAnd 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.

BBENow 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.

MoffNo Moff EXO book available

JPSNow 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.

ASVNow 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.

DRAAnd 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,

YLTAnd 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,

DrbyAnd 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.


18.1 Elohim

RVNow 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.

WbstrWhen 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-1769When 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)


18:1 Chap. 2. 16.

BshpsIethro 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.)

GnvaWhen 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, )

CvdlAnd 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,)

WyclAnd 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,)

LuthUnd 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,)

ClVgCumque 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, )


18.1 Cumque audisset Jethro, etc. Quod Moyses liberaturus filios Isræl dimisit uxorem et filios, quos postea in deserto recepit, significat quia prædicatores cum mittuntur ad opus prædicationis, debent se a sollicitudine temporali exonustare: cum vero postea ad episcopatum vel ad aliam dignitatem assumuntur, tunc pro sibi subjectis sollicitudinem tam in spiritualibus quam temporalibus gerere debent.


18.1 Cumque audisset Yethro, etc. That Moyses liberaturus filios Isræl dimisit wife and filios, which postea in desert recepit, significat because prælet_him_sayores when/with mittuntur to opus prælet_him_sayionis, debent se from sollicitudine temporali exonustare: when/with vero postea to episcopatum or to aliam dignitatem assumuntur, tunc for sibi subyectis sollicitudinem tam in spiritualibus how temporalibus gerere debent.


TSNTyndale Study Notes:

18:1-12 Moses had apparently sent his wife and children back from Egypt at some point to stay with his father-in-law. In the intense confrontation with Pharaoh, Moses might have been afraid for their lives. Jethro now came to meet Moses and the Israelites, bringing Moses’ family with him (18:2-6). In the context of the visit, Moses gave him a report, and Jethro was brought to faith through the testimony of the Lord’s work.


UTNuW Translation Notes:

Note 1 topic: translate-kinship

חֹתֵ֣ן מֹשֶׁ֔ה

father-in-law Mosheh

The label, father-in-law of Moses refers to the father of the wife of Moses. If your language uses a different term for a man’s father-in-law than for a woman’s father-in-law, choose the appropriate one here. Note the use of this term also in verses: 2, 5–8, 12, 14–15, 17, 24, and 27. Alternate translation: “the father of the wife of Moses”


BMMBibleMapper.com Maps:

Map

Map

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.

BI Exo 18:1 ©