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along with theirtwosons. One was named ‘Gershom’ (which sounds like the Hebrew word for ‘foreigner’) because Mosheh had said, “I’ve been a foreigner living in another country.”[ref]
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 τοὺς δύο υἱοὺς αὐτῆς· ὄνομα τῷ ἑνὶ αὐτῶν Γηρσάμ, λέγων, πάροικος ἤμην ἐν γῇ ἀλλοτρίᾳ· (kai tous duo huious autaʸs; onoma tōi heni autōn Gaʸrsam, legōn, paroikos aʸmaʸn en gaʸ allotria; )
BrTrand her two sons: the name of the one was Gersam, his father saying, I was a sojourner in a strange land;—
ULTand her two sons; one of whose names was Gershom, for he had said, “I have been a sojourner in a foreign land.”
USTand her sons. One son’s name was Gershom, which sounds like the Hebrew word that means “foreigner,” because Moses had said, “I have been a foreigner living in another land.”
BSBalong with her two sons. One son was named Gershom,[fn] for Moses had said, “I have been a foreigner in a foreign land.”
T4Tbringing Zipporah and their/our two sons. One son was named Gershom, which sounds like the Hebrew word that means ‘foreigner’, because he/I had said, “I have been a foreigner living in another land.”
LEBand her two sons—the one whose name was Gershom, for he had said, “I have been an alien in a foreign land,”
BBEAnd her two sons, one of whom was named Gershom, for he said, I have been living in a strange land:
KJB-1611[fn][fn]And her two sonnes, of which the name of the one was Gershom: for he said, I haue bene an alien in a strange land. (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAnd her two sonnes, of which the one was called Gershom: for he sayde, I haue ben an aliaunt in a straunge land: (And her two sons, of which the one was called Gershom: for he said, I have been an alien/foreigner in a strange land:)
GnvaAnd her two sonnes, (whereof the one was called Gershom: for he sayd, I haue bene an aliant in a strange land: (And her two sons, (whereof the one was called Gershom: for he said, I have been an aliant in a strange land: )
Cvdlwith her two sonnes. The one was called Gerson, for he saide: I am become a straunger in a straunge londe. (with her two sons. The one was called Gerson, for he said: I am become a stranger in a strange land.)
Wycland hise twei sones, of which oon was clepid Gersan, for the fadir seide, Y was a comelyng in alien lond, (and his two sons, of which one was called Gersan, for the father said, I was a comelyng in alien land,)
Luthsamt ihren zween Söhnen, der eine hieß Gersom; denn er sprach: Ich bin ein Gast worden in fremdem Lande; (samt your two sonsn, the/of_the one was_called Gersom; because he spoke: I am a Gast worden in fremdem land;)
ClVget duos filios ejus: quorum unus vocabatur Gersam, dicente patre: Advena fui in terra aliena; (and duos filios his: quorum one vocabatur Gersam, dicente patre: Advena fui in earth/land aliena; )
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.
This is the ending of the sentence that begins with the words Jethro … took Zipporah in 18:2. This could mean: (1) Jethro took Zipporah and her two sons to Moses, or (2) Jethro had earlier welcomed back Zipporah and her two sons.
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.
