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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).
BrLXXΚαὶ ἔλαβεν Ἰοθὸρ ὁ γαμβρὸς Μωυσῆ ὁλοκαυτώματα καὶ θυσίας τῷ Θεῷ· παρεγένετο δὲ Ἀαρὼν καὶ πάντες οἱ πρεσβύτεροι Ἰσραὴλ συμφαγεῖν ἄρτον μετὰ τοῦ γαμβροῦ Μωυσῆ, ἐναντίον τοῦ Θεοῦ. (Kai elaben Yothor ho gambros Mōusaʸ holokautōmata kai thusias tōi Theōi; paregeneto de Aʼarōn kai pantes hoi presbuteroi Israaʸl sumfagein arton meta tou gambrou Mōusaʸ, enantion tou Theou. )
BrTrAnd Jothor the father-in-law of Moses took whole burnt-offerings and sacrifices for God, for Aaron and all the elders of Israel came to eat bread with the father-in-law of Moses before God.
ULTAnd Jethro, the father-in-law of Moses, took a burnt offering and sacrifices to God. And Aaron came, and all of the elders of Israel, to eat bread before the face of God with the father-in-law of Moses.
USTThen Jethro (who was Moses’ father-in-law) brought a burnt offering and other sacrifices for God. Aaron and the Israelite elders came and ate a meal with Moses’ father-in-law to honor God.
BSB § Then Moses’ father-in-law Jethro brought a burnt offering and sacrifices to God, and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law in the presence of God.
WEBBEJethro, Moses’ father-in-law, took a burnt offering and sacrifices for God. Aaron came with all the elders of Israel, to eat bread with Moses’ father-in-law before God.
NETThen Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God, and Aaron and all the elders of Israel came to eat food with the father-in-law of Moses before God.
LSVAnd Jethro, father-in-law of Moses, takes a burnt-offering and sacrifices [it] for God; and Aaron comes in, and all [the] elderly of Israel, to eat bread with the father-in-law of Moses, before God.
FBVThen Jethro presented a burnt offering and sacrifices to God, and Aaron came with all the elders of Israel to eat a meal with him in God's presence.
T4TThen Jethro sacrificed an animal by burning it completely on the altar as an offering, and he also offered other sacrifices to God. Aaron and the Israeli elders/leaders went with them/us to eat a sacred meal with Jethro.
LEBAnd Jethro, the father-in-law of Moses, took a burnt offering and sacrifices for God, and Aaron and all the elders of Israel came to eat bread with the father-in-law of Moses before God.
BBEThen Jethro, Moses' father-in-law, made a burned offering to God: and Aaron came, with the chiefs of Israel, and had a meal with Moses' father-in-law, before God.
JPSAnd Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God.
ASVAnd Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God.
DRASo Jethro the kinsman of Moses offered holocausts and sacrifices to God: and Aaron and all the ancients of Israel came, to eat bread with them before God.
YLTAnd Jethro, father-in-law of Moses, taketh a burnt-offering and sacrifices for God; and Aaron cometh in, and all the elders of Israel, to eat bread with the father-in-law of Moses, before God.
DrbyAnd Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for [fn]God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law in the presence of [fn]God.
RVAnd Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.
WbstrAnd Jethro, Moses's father-in-law, took a burnt-offering and sacrifices for God: and Aaron came, and all the elders of Israel to eat bread with Moses's father-in-law before God.
KJB-1769And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.
KJB-1611And Iethro, Moses father in law, tooke a burnt offering and sacrifices for God: and Aaron came, and all the Elders of Israel, to eat bread with Moses father in law before God. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsAnd Iethro Moyses father in lawe toke burnt offeringes and sacrifices, to offer to God: And Aaron and all the elders of Israel came to eate bread with Moyses father in lawe before God. (And Yethro Moses father in law took burnt offerings and sacrifices, to offer to God: And Aaron and all the elders of Israel came to eat bread with Moses father in law before God.)
GnvaThen Iethro Moses father in lawe tooke burnt offerings and sacrifices to offer vnto God. And Aaron and all the Elders of Israel came to eat bread with Moses father in law before God. (Then Yethro Moses father in law took burnt offerings and sacrifices to offer unto God. And Aaron and all the Elders of Israel came to eat bread with Moses father in law before God. )
CvdlAnd Iethro toke brentofferynges, and offered vnto God. Then came Aaron and all ye elders of Israel to eate bred with Moses father in lawe before God. (And Yethro took burntofferynges, and offered unto God. Then came Aaron and all ye/you_all elders of Israel to eat bread with Moses father in law before God.)
WyclTherfor Jetro, `alie of Moises, offride brent sacrifices and offryngis to God; and Aaron, and alle the eldere men of Israel, camen to ete breed with hym bifore God. (Therefore Yetro, `alie of Moses, offride burnt sacrifices and offryngis to God; and Aaron, and all the elder men of Israel, came to eat breed with him before God.)
LuthUnd Jethro, Moses Schwäher, nahm Brandopfer und opferte GOtt. Da kam Aaron und alle Ältesten in Israel, mit Moses Schwäher das Brot zu essen vor GOtt. (And Yethro, Moses Schwäher, took Brandopfer and opferte God. So came Aaron and all elders in Israel, with Moses Schwäher the bread to eat before/in_front_of God.)
ClVgObtulit ergo Jethro cognatus Moysi holocausta et hostias Deo: veneruntque Aaron et omnes seniores Israël, ut comederent panem cum eo coram Deo.[fn] (Obtook therefore Yethro cognatus of_Moses holocausta and hostias Deo: veneruntque Aaron and everyone seniores Israel, as comederent panem when/with eo before Deo. )
18.12Obtulit ergo Jethro, etc. AUG. in Locutionibus, locut. 85. Et sumpsit Jethro socer Moysi holocausta, etc. Sumpsit pro obtulit, posuit: an forte sensus est, non locutio, ut ea sumpsisse intelligatur obtulisse; quamvis Moyses non legatur sacrificasse, nec Aaron, nec quisquam Hebræorum qui educti sunt de terra Ægypti: sed tamen superius dictum est quod altare constituit Moyses. Jethro autem legimus sacerdotem fuisse Madian, id est gentis Madian. Mirum est autem si ad ejus adventum cœpit sacrificare Moyses, et non potius ipse qui sacerdos erat. Veneruntque, etc. ORIG., ubi supra. Alia littera: Venerunt, inquit, presbyteri Aaron, et omnis Isræl manducare panem cum socero Moysi in conspectu Dei. Non omnes manducant panem in conspectu Dei, sed qui presbyteri sunt, qui seniores, id est, qui perfecti sunt, in meritis probati, qui sive manducant, sive bibunt, ad gloriam Dei faciunt. Omne ergo quod faciunt sancti, in conspectu Dei faciunt: peccator a conspectu Dei fugit. Adam postquam peccavit, fugit a conspectu Domini, et interrogatus respondit: Audivi, Domine, vocem tuam, et abscondi me, quia eram nudus Gen. 3.. Cain exivit a facie Domini, quia indignus erat conspectu Domini. Propterea qui pleniorem scientiam Dei accipiunt, si malum faciunt, coram Deo faciunt. Unde psal. 1: Tibi soli peccavi, etc. Qui malum coram Deo facit, continuo pœnitet, et dicit, Peccavi. Qui discedit a conspectu Dei, nescit converti et peccatum pœnitendo purgare. Hoc ergo interest inter malum coram Deo facere, et a conspectu Dei discedere. ORIG. Non frustra venit Jethro ad Moysen, nec frustra manducavit panem cum senioribus populi in conspectu Dei; dat Moysi consilium probabile et utile, ut eligat viros, et constituat principes populi Deum colentes, potentes et odientes superbiam. Tales enim oportet esse qui superbi non sint, et superbiam oderint; id est, ut non solum ipsi absque vitio sint, sed in malis oderint vitia: non homines dico, sed vitia. Coram Deo, etc. AUG., quæst. 66. Quæritur ubi, quandoquidem nec tabernaculum fuit, nec arca testamenti, quæ postea sunt instituta? neque hoc de futuro dictum accipere possumus, sicut dictum est de manna, quod positum est in vase, scilicet aureo. Ergo id ante Deum debemus accipere factum, quod in honorem Domini factum est.
18.12Obtook therefore Yethro, etc. AUG. in Locutionibus, locut. 85. And sumpsit Yethro socer of_Moses holocausta, etc. Sumpsit for obtulit, posuit: an forte sensus it_is, not/no locutio, as ea sumpsisse intelligatur obtulisse; quamvis Moyses not/no legatur sacrificasse, but_not Aaron, but_not quisquam Hebræorum who educti are about earth/land Ægypti: but tamen superius dictum it_is that altare constituit Moyses. Yethro however legimus sacerdotem fuisse Madian, id it_is gentis Madian. Mirum it_is however when/but_if to his adventum cœpit sacrificare Moyses, and not/no rather exactly_that/himself who sacerdos was. And_they_came, etc. ORIG., where supra. Alia littera: Venerunt, inquit, presbyteri Aaron, and everyone Isræl manducare panem when/with socero of_Moses in in_sight of_God. Non everyone manducant panem in in_sight of_God, but who presbyteri are, who seniores, id it_is, who perfecti are, in meritis probati, who if/or manducant, if/or bibunt, to gloriam of_God faciunt. Omne therefore that faciunt sancti, in in_sight of_God faciunt: peccator from in_sight of_God fugit. Adam postquam peccavit, he_fled from in_sight Master, and interrogatus answered: Audivi, Domine, vocem your, and abscondi me, because eram nudus Gen. 3.. Cain exivit from face Master, because indignus was in_sight Master. That's_why who pleniorem scientiam of_God accipiunt, when/but_if evil faciunt, before Deo faciunt. Unde psal. 1: Tibi soli peccavi, etc. Who evil before Deo facit, continuo pœnitet, and dicit, Peccavi. Who discedit from in_sight of_God, nescit converti and peccatum pœnitendo purgare. This therefore interest between evil before Deo facere, and from in_sight of_God discedere. ORIG. Non frustra he_came Yethro to Moysen, but_not frustra manducavit panem when/with seniors of_the_people in in_sight of_God; dat of_Moses consilium probabile and utile, as eligat viros, and constituat principes of_the_people God colentes, potentes and odientes superbiam. Tales because oportet esse who superbi not/no sint, and superbiam oderint; id it_is, as not/no solum ipsi without vitio sint, but in malis oderint vitia: not/no homines dico, but vitia. Coram Deo, etc. AUG., quæst. 66. Quæritur ubi, quandoquidem but_not tabernaculum fuit, but_not box testamenti, which postea are instituta? nor this about futuro dictum accipere possumus, like dictum it_is about manna, that positum it_is in vase, scilicet aureo. Ergo id before God debemus accipere factum, that in honorem Master done it_is.
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.
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.
