EXO 18:21 Parallel Verse View

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=clear Importance=normal (All still tentative.)

OET (OET-RV) But you yourself should search through all the people to find capable men who’re godly and faithful, and not greedy for dishonest profit. Then appoint the best of them to be over a thousand households, and then others to be over groups of one hundred, fifty, and ten households.

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).

BrLXX Καὶ σὺ σεαυτῷ σκέψαι ἀπὸ παντὸς τοῦ λαοῦ ἄνδρας δυνατοὺς, θεοσεβεῖς, ἄνδρας δικαίους, μισοῦντας ὑπερηφανίαν, καὶ καταστήσεις ἐπʼ αὐτῶν χιλιάρχους καὶ ἑκατοντάρχους καὶ πεντηκοντάρχους καὶ δεκαδάρχους.
(Kai su seautōi skepsai apo pantos tou laou andras dunatous, theosebeis, andras dikaious, misountas huperaʸfanian, kai katastaʸseis epʼ autōn ⱪiliarⱪous kai hekatontarⱪous kai pentaʸkontarⱪous kai dekadarⱪous. )

BrTr And do thou look out for thyself out of all the people able men, fearing God, righteous men, hating pride, and thou shalt set over [fn]the people captains of thousands and captains of hundreds, and captains of fifties, and captains of tens.

ULT And you yourself should search out from all of the people men of ability, fearers of God, men of faithfulness, haters of dishonest profit. And you should appoint over them: leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens.

UST In addition, you should find some capable Israelite men to help you. Choose men who respect God, who are trustworthy, and who will not accept bribes. Appoint some of them to make decisions for groups of ten people, some for groups of fifty people, some for groups of a hundred people, and some for groups of a thousand people.

BSB § Furthermore, select capable men from among the people—God-fearing, trustworthy men who are averse to dishonest gain. Appoint them over the people as leaders of thousands, of hundreds, of fifties, and of tens.

OEB No OEB EXO book available

WEBBE Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

WMBB (Same as above)

NET But you choose from the people capable men, God-fearing, men of truth, those who hate bribes, and put them over the people as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

LSV And you provide out of all the people men of ability, fearing God, men of truth, hating dishonest gain, and have placed [these] over them [for] heads of thousands, heads of hundreds, heads of fifties, and heads of tens,

FBV But now you should choose men who are competent from among the people, men who respect God and who are trustworthy and not corrupt. Put them in charge of the people as leaders of thousands, hundreds, fifties, and tens.

T4T But in addition, you should choose some other men to help you. Choose men who have reverence for God and who will not accept bribes. Appoint some of them to make decisions for groups of ten people, some for groups of 50 people, some for groups of 100 people, and some for groups of 1,000 people.

LEB And you will select from all the people men of ability, fearers of God, trustworthy men, haters of dishonest gain,[fn] and you will appoint such men over them as commanders of thousands, commanders of hundreds, commanders of fifties, and commanders of tens.

18:21 Or “unjust profit”

BBE But for the rest, take from among the people able men, such as have the fear of God, true men hating profits wrongly made; and put such men over them, to be captains of thousands, captains of hundreds and of fifties and of tens;

Moff No Moff EXO book available

JPS Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

ASV Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens:

DRA And provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds, and of fifties, and of tens.

YLT 'And thou — thou dost provide out of all the people men of ability, fearing God, men of truth, hating dishonest gain, and hast placed [these] over them, heads of thousands, heads of hundreds, heads of fifties, and heads of tens,

Drby But do thou provide among all the people able men, such as fear [fn]God, men of truth, hating covetousness; and place [them] over them, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens,

18.21 Elohim

RV Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens:

Wbstr Moreover, thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

KJB-1769 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:
(Moreover/What's_more thou/you shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: )

KJB-1611 Moreouer thou shalt prouide out of all the people able men, such as feare God, men of trueth, hating couetousnesse, and place such ouer them, to bee rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tennes.
(Moreover/What's_more thou/you shalt provide out of all the people able men, such as fear God, men of truth, hating couetousnesse, and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tennes.)

Bshps Moreouer, thou shalt seeke out among all the people, men of actiuitie and such as feare God, true men hating couetousnes, and place of these ouer the people rulers of thousandes, rulers of hundrethes, rulers of fiftithes, and rulers of tennes,
(Moreover/What's_more, thou/you shalt seek out among all the people, men of actiuitie and such as fear God, true men hating couetousnes, and place of these over the people rulers of thousands, rulers of hundrethes, rulers of fiftithes, and rulers of tennes,)

Gnva Moreouer, prouide thou among al the people men of courage, fearing God, men dealing truely, hating couetousnesse: and appoynt such ouer them to be rulers ouer thousandes, rulers ouer hundreths, rulers ouer fifties, and rulers ouer tennes.
(Moreover/What's_more, provide thou/you among all the people men of courage, fearing God, men dealing truly, hating couetousnesse: and appoynt such over them to be rulers over thousands, rulers over hundreths, rulers over fifties, and rulers over tennes. )

Cvdl But loke out amonge all the people, for honest men, that feare God, soch as are true, & hate couetousnes: make these rulers ouer them, some ouer thousandes, ouer hundredes, ouer fiftie, and ouer ten,
(But look out among all the people, for honest men, that fear God, such as are true, and hate couetousnes: make these rulers over them, some over thousands, over hundredes, over fifty, and over ten,)

Wycl Forsothe puruey thou of al the puple myyti men, and dredynge God, in whiche is treuthe, and whiche haten auarice; and ordeyne thou of hem tribunes, and centuriouns, and quinquagenaries, and deenys,
(Forsothe puruey thou/you of all the people mighty men, and dredynge God, in which is truth, and which haten auarice; and ordain thou/you of them tribunes, and centuriouns, and quinquagenaries, and deenys,)

Luth Sieh dich aber um unter allem Volk nach redlichen Leuten, die GOtt fürchten, wahrhaftig und dem Geiz feind sind; die setze über sie, etliche über tausend, über hundert, über fünfzig und über zehn,
(Sieh you/yourself but around/by/for under everything people after redlichen Leuten, the God fürchten, wahrhaftig and to_him Geiz feind sind; the setze above sie, several above tausend, above hundert, above fünfzig and above zehn,)

ClVg Provide autem de omni plebe viros potentes, et timentes Deum, in quibus sit veritas, et qui oderint avaritiam, et constitue ex eis tribunos, et centuriones, et quinquagenarios, et decanos,[fn]
(Provide however about all plebe men potentes, and timentes God, in to_whom let_it_be veritas, and who oderint avaritiam, and constitue from to_them tribunos, and centuriones, and quinquagenarios, and decanos, )

18.21 Provide autem, etc. Ad custodiam humilitatis ab alienigena instruitur, ne, qui tot arcana Dei ab ipso Deo discebat, extolleretur, et putaret se humano consilio non egere. Præfigurabatur etiam quod doctrina gentium Judæorum scientiam et superbiam superaret; et quæ in lege deerant, fideles ex gentibus complenda suggererent, et spiritualem intellectum ad legem Dei afferrent. Sciebat quoque Moyses quia hunc populum lex audiret, et faceret quæcunque diceret, legis quoque diminutio suggerente Evangelio fieret. Et constitue, etc. ORIG., hom. 11. Ordinabis, inquit, eos tribunos et centuriones, et indicabunt populum omni hora, verumtamen, quod gravius fuerit referent ad te. Audient principes populi et presbyteri plebis, qui debent omni hora populum judicare, semper et sine intermissione sedere in judicio, dirimere lites, et reconciliare dissidentes, in gratiam revocare discordes. Discat unusquisque ex Scripturis sanctis officium suum. Moyses, inquit, ut sit in his quæ ad Deum sunt, et verbum Dei edisserat populis. Cæteri vero principes, quos appellavit tribunos, quia tribui præsunt, vel centuriones, vel quinquagenarii qui præsunt minoribus judiciis, quæ ad singulos pertinent dirimentes. Quam figuram etiam in futuro sæculo servandam puto. Unde Matth. 19: Cum sederit filius hominis super thronum majestatis suæ, sedebitis et vos super sedes duodecim, etc. Vides ergo quia non solum Dominus judicat, cui omne judicium dedit Pater Joan. 5., sed constituit principes qui judicent de minoribus causis; verbum autem quod gravius fuerit, referant ad ipsum. Ideo dicit Dominus de quodam, Matth. 5: Quia reus erit concilii; de alio autem, Matth. 12: Reus erit gehennæ ignis. Sed et de omni verbo otioso dicuntur reddere rationem. Et ideo non dixit quia Deo præstabimus rationem, sicut de perjurio. Reddes autem Domino juramenta tua. Matth. 12: Regina quoque austri surget in judicio cum viris generationis hujus, et condemnabit eam. Ecce aliud genus judicii, Matth. 13: Qui habet aures audiendi, audiat: hæc enim omnia umbra sunt cœlestium et imago futurorum. IDEM. Sicut scriptum est Eccle. 1: Non satiabitur oculus visu, nec auris auditu, nec nos satiari possumus considerando quæ scripta sunt, quibus nos ædificet, quantis nos modis instruat. Cum enim conspicio quod Moyses propheta Deo plenus, cui Deus facie ad faciem loquebatur Exod. 33., consilium accepit a Jethro socero sacerdote Madian, admiratione nimia obstupesco. Audivit enim Moyses vocem soceri sui, et fecit quæcunque dixit ei. Non dixit, Quia Deus mihi loquitur quid agere debeam, quomodo ab homine consilium accipiam, et ab homine gentili, alieno a populo Dei? et non quis dicat, sed quid dicatur auscultat. Nos ergo si invenimus aliquid sapienter a gentilibus dictum, non cum auctoris nomine spernamus et dicta; nec quia legem Dei tenemus, convenit nobis tumere superbia et spernere prudentium verba; sed omnia probantes, quod bonum est teneamus. Qui autem hodie populis præsunt, non dico si jam eis aliqua a Deo revelata sunt: sed si in scientia legis aliquid meriti habent, consilium dedignantur inferioris, etiam sacerdotis, nedum laici, nedum gentilis: sed Moyses, qui erat mansuetus super omnes homines Num. 12., accepti consilium inferioris, ut principibus daret formam humilitatis, et signaret imaginem futuri sacramenti. Sciebat quandoque futurum ut gentiles bonum consilium proferrent, apud Moysen bonum et spiritualem intellectum afferentes ad legem, et audiret eos lex faciens omnia quæ dicerent. Non enim potest facere lex sicut Judæi dicunt, quia infirmatur lex in carne, id est in littera, et nihil potest secundum litteram. Nihil enim ad perfectum adduxit lex Hebr. 7.. Secundum hoc autem consilium quod nos afferimus ad legem, possunt omnia spiritualiter fieri, et sacrificia offerri, quæ modo carnaliter non possunt; potest lex lepræ spiritualiter servari. Sicut ergo intelligimus, sentimus et consilium damus, omnia facit lex: secundum litteram vero non omnia, sed pauca.

18.21 Provide however, etc. Ad custodiam humilitatis away alienigena instruitur, ne, who tot arcana of_God away ipso Deo discebat, extolleretur, and putaret se humano consilio not/no egere. Præfigurabatur also that doctrina gentium Yudæorum scientiam and superbiam superaret; and which in lege deerant, fideles from nations complenda suggererent, and spiritualem intellectum to legem of_God afferrent. Sciebat too Moyses because this_one the_people lex audiret, and faceret quæcunque diceret, legis too diminutio suggerente Evangelio fieret. And constitue, etc. ORIG., hom. 11. Ordinabis, inquit, them tribunos and centuriones, and indicabunt the_people all hora, verumtamen, that gravius has_been referent to you(sg). Audient principes of_the_people and presbyteri plebis, who debent all hora the_people yudicare, always and without intermissione sedere in yudicio, dirimere lites, and reconciliare dissidentes, in gratiam revocare discordes. Discat unusquisque from Scripturis sanctis officium his_own. Moyses, inquit, as let_it_be in his which to God are, and the_word of_God edisserat of_the_peoples. Cæteri vero principes, which he_called tribunos, because tribui præsunt, or centuriones, or quinquagenarii who præsunt minoribus yudiciis, which to singulos pertinent dirimentes. Quam figuram also in futuro sæculo servandam puto. Unde Matth. 19: Since sederit son of_man over thronum mayestatis suæ, sedebitis and you over sedes duodecim, etc. Vides therefore because not/no solum Master yulet_him_say, cui omne yudicium he_gave Pater Yoan. 5., but constituit principes who yudicent about minoribus causis; the_word however that gravius has_been, referant to ipsum. Ideo dicit Master about quodam, Matth. 5: Because guilty will_be concilii; about alio however, Matth. 12: Reus will_be gehennæ ignis. But and about all verbo otioso dicuntur reddere rationem. And ideo not/no he_said because Deo præstabimus rationem, like about peryurio. Reddes however Master yuramenta your. Matth. 12: Regina too austri surget in yudicio when/with viris generationis huyus, and condemnabit eam. Behold something_else genus yudicii, Matth. 13: Who habet aures audiendi, audiat: these_things because everything umbra are cœlestium and imago futurorum. IDEM. Sicut scriptum it_is Eccle. 1: Non satiabitur oculus visu, but_not auris auditu, but_not we satiari possumus considerando which scripta are, to_whom we ædificet, quantis we modis instruat. Since because conspicio that Moyses a_prophet Deo plenus, cui God face to face loquebatur Exod. 33., consilium accepit from Yethro socero sacerdote Madian, admiratione nimia obstupesco. Audivit because Moyses vocem soceri sui, and he_did quæcunque he_said to_him. Non dixit, Because God to_me loquitur quid agere debeam, how away homine consilium accipiam, and away homine gentili, alieno from to_the_people of_God? and not/no who/any let_him_say, but quid let_him_sayur auscultat. Nos therefore when/but_if invenimus aliquid sapienter from gentilibus dictum, not/no when/with auctoris nomine spernamus and dicta; but_not because legem of_God tenemus, convenit us tumere superbia and spernere prudentium verba; but everything probantes, that bonum it_is teneamus. Who however hodie of_the_peoples præsunt, not/no dico when/but_if yam to_them aliqua from Deo revelata are: but when/but_if in scientia legis aliquid meriti habent, consilium dedignantur inferioris, also of_the_priest, nedum laici, nedum gentilis: but Moyses, who was mansuetus over everyone homines Num. 12., accepti consilium inferioris, as principibus would_give formam humilitatis, and signaret imaginem futuri sacramenti. Sciebat quandoque futurum as gentiles bonum consilium proferrent, apud Moysen bonum and spiritualem intellectum afferentes to legem, and audiret them lex making everything which dicerent. Non because potest facere lex like Yudæi dicunt, because infirmatur lex in carne, id it_is in littera, and nihil potest after/second litteram. Nihil because to perfectum adduxit lex Hebr. 7.. After/Second this however consilium that we afferimus to legem, possunt everything spiritualiter fieri, and sacrificia offerri, which modo carnaliter not/no possunt; potest lex lepræ spiritualiter servari. Sicut therefore intelligimus, sentimus and consilium damus, everything facit lex: after/second litteram vero not/no everything, but pauca.

BMM BibleMapper.com Maps:

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.

Parallel EXO 18:21

The Route of the Exodus