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=clearImportance=normal (All still tentative.)
OET (OET-RV)Their other son’s name was ‘Eliezer’ (which sounds like the Hebrew word that means ‘God helps me’, because Mosheh had said, “God, who my father worshipped, has helped me andstopped the Egyptian king Far’oh from killing me.”)
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 τὸ ὄνομα τοῦ δευτέρου Ἐλίεζερ, λέγων, ὁ γὰρ Θεὸς τοῦ πατρός μου βοηθός μου, καὶ ἐξείλατό με ἐκ χειρὸς Φαραώ. (kai to onoma tou deuterou Eliezer, legōn, ho gar Theos tou patros mou boaʸthos mou, kai exeilato me ek ⱪeiros Faraō. )
BrTrand the name of the second Eliezer, saying, For the God of my father is my helper, and he has rescued me out of the hand of Pharao.
ULTAnd the name of the other was Eliezer, for “The God of my father was my helper. And he rescued me from the sword of Pharaoh.”
USTHer other son’s name was Eliezer, which sounds like the Hebrew word that means “God helps me,” because Moses had said, “God, whom my father worshiped, has helped me and saved me from the king of Egypt killing me.”
BSBThe other son was named Eliezer,[fn] for Moses had said, “The God of my father was my helper and delivered me from the sword of Pharaoh.”
T4THer other son was named Eliezer, which sounds like the Hebrew words that mean ‘God helps me’, because he/I had said “God, whom my father worshiped, has helped me and saved me from being killed [MTY] by the king of Egypt.”
LEBand the one whose name was Eliezer, for “the God of my father was my help, and he delivered me from the sword of Pharaoh.”
BBEAnd the name of the other was Eliezer, for he said, The God of my father was my help, and kept me safe from the sword of Pharaoh:
RVand the name of the other was Eliezer; for he said, The God of my father was my help, and delivered me from the sword of Pharaoh:
WbstrAnd the name of the other was Eliezer; (for the God of my father, said he, was my help, and delivered me from the sword of Pharaoh:)
KJB-1769And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:[fn] (And the name of the other was Elye/Elijahzer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: )
KJB-1611[fn]And the name of the other was Eliezer: for the God of my father, said he, was mine helpe, and deliuered me from the sword of Pharaoh. (And the name of the other wasElye/Elijahzer: for the God of my father, said he, was mine helpe, and delivered me from the sword of Pharaoh.)
BshpsThe name of the other was Eliezer: for the God of my father sayde he was mine helpe, and deliuered me from the sworde of Pharao. (The name of the other was Elye/Elijahzer: for the God of my father said he was mine helpe, and delivered me from the sword of Pharao.)
GnvaAnd the name of the other was Eliezer: for the God of my father, said he, was mine helpe, and deliuered me from the sword of Pharaoh) (And the name of the other was Elye/Elijahzer: for the God of my father, said he, was mine helpe, and delivered me from the sword of Pharaoh) )
CvdlAnd the other was called Eliaser, for he sayde: The God of my fathers hath bene my helpe, and hath delyuered me from Pharaos swerde. (And the other was called Elias/Elijaher, for he said: The God of my fathers hath/has been my helpe, and hath/has delivered me from Pharaos sword.)
Wyclforsothe the tother was clepid Eliezer, for Moises seide, God of my fadir is myn helpere, and he delyuerede me fro the swerd of Farao. (forsothe the tother was called Elye/Elijahzer, for Moses said, God of my father is mine helpere, and he delivered me from the sword of Farao.)
Luthund der andere Elieser; denn er sprach: Der GOtt meines Vaters ist meine Hilfe gewesen und hat mich errettet von dem Schwert Pharaos. (and the/of_the other Elieser; because he spoke: The God my father is my Hilfe been and has me errettet from to_him sword Pharaos.)
ClVgalter vero Eliezer: Deus enim, ait, patris mei adjutor meus, et eruit me de gladio Pharaonis. (alter vero Eliezer: God because, ait, of_the_father my/mine adyutor mine, and out me about gladio Pharaonis. )
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.
The phrase from the sword of Pharaoh represents being killed by Pharaoh or Pharaoh’s army. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “from being killed by Pharaoh” or “from being killed by Pharaoh’s army”
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.
