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.
Key: khaki:verbs.
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 ἐγένετο μετὰ τὴν ἐπαύριον συνεκάθισε Μωυσῆς κρίνειν τὸν λαόν· παρειστήκει δὲ πᾶς ὁ λαὸς Μωυσῇ ἀπὸ πρωΐθεν ἕως δείλης. (Kai egeneto meta taʸn epaurion sunekathise Mōusaʸs krinein ton laon; pareistaʸkei de pas ho laos Mōusaʸ apo prōithen heōs deilaʸs. )
BrTrAnd it came to pass after the morrow that Moses sat to judge the people, and all the people stood by Moses from morning till evening.
ULTAnd so it happened the next day that Moses sat down to judge the people. And the people stood around Moses from morning until evening.
USTThe next day, Moses sat down at the place where he settled disputes among the people. The people asked Moses to judge their disputes from the morning until the evening.
BSB § The next day Moses took his seat to judge the people, and they stood around him from morning until evening.
NETOn the next day Moses sat to judge the people, and the people stood around Moses from morning until evening.
LSVAnd it comes to pass on the next day, that Moses sits to judge the people, and the people stand before Moses from the morning to the evening;
FBVThe following day Moses sat as a judge for the people, and they presented their cases to him from morning to evening.
T4TThe next day, Moses/I sat down at the place where he/I settled disputes among the people. The people were continually bringing their disputes to Moses/me, from morning until evening.
LEBAnd[fn] the next day, Moses sat to judge the people, and the people stood before Moses from the morning until the evening.
JPSAnd it came to pass on the morrow, that Moses sat to judge the people; and the people stood about Moses from the morning unto the evening.
ASVAnd it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening.
DRAAnd the next day Moses sat, to judge the people, who stood by Moses from morning until night.
YLTAnd it cometh to pass on the morrow, that Moses sitteth to judge the people, and the people stand before Moses, from the morning unto the evening;
DrbyAnd it came to pass on the morrow, that Moses sat to judge the people; and the people stood by Moses from the morning to the evening.
RVAnd it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening.
WbstrAnd it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning to the evening.
KJB-1769¶ And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.
KJB-1611¶ And it came to passe on the morrow, that Moses sate to iudge the people: and the people stood by Moses, from the morning vnto the euening. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd on the morowe Moyses sate to iudge the people: and the people stoode about Moyses from morning vnto eue. (And on the morrow Moses sat to judge the people: and the people stood about Moses from morning unto eue.)
GnvaNow on the morow, when Moses sate to iudge the people, the people stoode about Moses from morning vnto euen. (Now on the morrow, when Moses sat to judge the people, the people stood about Moses from morning unto euen. )
CvdlOn the next morow sat Moses to iudge the people, and the people stode roude aboute Moses from the mornynge vntyll ye euen. (On the next morrow sat Moses to judge the people, and the people stood roude about Moses from the morning until ye/you_all euen.)
WyclForsothe in the tother dai Moises sat that he schulde deme the puple, that stood niy Moises, fro the morewtid til to euentid. (Forsothe in the tother day Moses sat that he should deme the people, that stood niy Moses, from the morning till to euentid.)
LuthDes andern Morgens setzte sich Mose, das Volk zu richten; und das Volk stund um Mose her von Morgen an bis zu Abend. (Des change morning sat itself/yourself/themselves Mose, the people to richten; and the people stood around/by/for Mose her from Morgen at until to Abend.)
ClVgAltera autem die sedit Moyses ut judicaret populum, qui assistebat Moysi a mane usque ad vesperam. (Altera however day sedit Moyses as yudicaret the_people, who assistebat of_Moses from mane until to vesperam. )
18:13-27 Jethro’s wise advice is a further example of God’s providence, although it was not given in a miraculous way. Jethro introduced Moses to a style of leadership that involved delegation of authority. It appears that Moses had been following an Egyptian style of leadership that was heavily hierarchical and based on circumstances. No Egyptian law code has yet been discovered. It appears that all authority flowed downward from the pharaoh, who ruled by fiat. Jethro proposed a structure of delegation that would make Moses’ life easier.
Sitting was symbolic of having a position of authority. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “Moses sat down as a judge”
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.
