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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).
BrLXXἬκουσε δὲ Μωυσῆς τῆς φωνῆς τοῦ γαμβροῦ, καὶ ἐποίησεν ὅσα εἶπεν αὐτῷ. (Aʸkouse de Mōusaʸs taʸs fōnaʸs tou gambrou, kai epoiaʸsen hosa eipen autōi. )
BrTrAnd Moses hearkened to the voice of his father-in-law, and did whatsoever he said to him.
ULTAnd Moses listened to the voice of his father-in-law and did everything that he had said.
USTMoses listened to his father-in-law and did all that Jethro told him.
BSB § Moses listened to his father-in-law and did everything he said.
JPSSo Moses hearkened to the voice of his father-in-law, and did all that he had said.
ASVSo Moses hearkened to the voice of his father-in-law, and did all that he had said.
DRAAnd when Moses heard this, he did all things that he had suggested unto him.
YLTAnd Moses hearkeneth to the voice of his father-in-law, and doth all that he said,
DrbyAnd Moses hearkened to the voice of his father-in-law, and did all that he had said.
RVSo Moses hearkened to the voice of his father in law, and did all that he had said.
WbstrSo Moses hearkened to the voice of his father-in-law, and did all that he had said.
KJB-1769So Moses hearkened to the voice of his father in law, and did all that he had said.
KJB-1611So Moses hearkened to the voice of his father in law, and did all that he had said. (Same as from KJB-1769 above)
BshpsAnd so Moyses obeyed the voyce of his father in lawe, and dyd all that he had sayde. (And so Moses obeyed the voice of his father in law, and did all that he had said.)
GnvaSo Moses obeyed the voyce of his father in law, and did all that he had sayd: (So Moses obeyed the voice of his father in law, and did all that he had said: )
CvdlMoses herkened vnto the voyce of his father in lawe, and dyd all that he sayde. (Moses herkened unto the voice of his father in law, and did all that he said.)
WyclAnd whanne these thingis weren herd, Moises dide alle thingis whiche Jetro counselide. (And when these things were herd, Moses did all things which Yetro counselide.)
LuthMose gehorchte seines Schwähers Wort und tat alles, was er sagte, (Mose gehorchte his Schwähers Wort and did all/everything, what/which he said,)
ClVgQuibus auditis, Moyses fecit omnia quæ ille suggesserat.[fn] (To_whom auditis, Moyses he_did everything which ille suggesserat. )
18.24Moyses fecit omnia quæ ille suggesserat, etc. Vir Deo familiaris, sapientissimus, non crubescens a minori et gentili doceri, formam doctoribus præbuit, ne a quibuslibet erubescant erudiri.
18.24Moyses he_did everything which ille suggesserat, etc. Vir Deo familiaris, sapientissimus, not/no crubescens from minori and gentili doceri, formam doctoribus præbuit, not from quibuslibet erubescant erudiri.
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.
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.
