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, green:YHWH.
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).
BrLXXἘξέστη δὲ Ἰοθὸρ ἐπὶ πᾶσι τοῖς ἀγαθοῖς οἷς ἐποίησεν αὐτοῖς Κύριος, ὅτι ἐξείλατο αὐτοὺς ἐκ χειρὸς Αἰγυπτίων καὶ ἐκ χειρὸς Φαραώ. (Exestaʸ de Yothor epi pasi tois agathois hois epoiaʸsen autois Kurios, hoti exeilato autous ek ⱪeiros Aiguptiōn kai ek ⱪeiros Faraō. )
BrTrAnd Jothor was amazed at all the good things which the Lord did to them, forasmuch as he rescued them out of the hand of the Egyptians and out of the hand of Pharao.
ULTAnd Jethro rejoiced over all the good that Yahweh had done for Israel, whom he rescued from the hand of Egypt.
USTJethro praised Yahweh when he heard that Yahweh had rescued the Israelites from slavery in Egypt and had been very good to them.
BSB § And Jethro rejoiced over all the good things the LORD had done for Israel, whom He had rescued from the hand of the Egyptians.
JPSAnd Jethro rejoiced for all the goodness which the LORD had done to Israel, in that He had delivered them out of the hand of the Egyptians.
ASVAnd Jethro rejoiced for all the goodness which Jehovah had done to Israel, in that he had delivered them out of the hand of the Egyptians.
DRAAnd Jethro rejoiced for all the good things that the Lord had done to Israel, because he had delivered them out of the hands of the Egyptians.
YLTAnd Jethro rejoiceth for all the good which Jehovah hath done to Israel, whom He hath delivered from the hand of the Egyptians;
DrbyAnd Jethro rejoiced for all the goodness that Jehovah had done to Israel; that he had delivered them out of the hand of the Egyptians.
RVAnd Jethro rejoiced for all the goodness which the LORD had done to Israel, in that he had delivered them out of the hand of the Egyptians.
WbstrAnd Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
KJB-1769And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
KJB-1611And Iethro reioyced for all the goodnesse which the LORD had doue to Israel: whom he had deliuered out of the hand of the Egyptians. (And Yethro rejoiced for all the goodness which the LORD had dove to Israel: whom he had delivered out of the hand of the Egyptians.)
BshpsAnd Iethro reioyced ouer al the goodnesse which the Lorde had done to Israel, and because he had deliuered them out of the handes of the Egyptians. (And Yethro rejoiced over all the goodness which the Lord had done to Israel, and because he had delivered them out of the hands of the Egyptians.)
GnvaAnd Iethro reioyced at all the goodnesse, which the Lord had shewed to Israel, and because he had deliuered them out of the hande of the Egyptians. (And Yethro rejoiced at all the goodness, which the Lord had showed to Israel, and because he had delivered them out of the hand of the Egyptians. )
CvdlIethro reioysed ouer all ye good that the LORDE had done for Israel, yt he had delyuered them from the hade of the Egipcians. (Yethro rejoiced over all ye/you_all good that the LORD had done for Israel, it he had delivered them from the hade of the Egyptians.)
WyclAnd Jetro was glad on alle the goodis whiche the Lord hadde do to Israel, for he delyuerede Israel fro the hond of Egipcians. (And Yetro was glad on all the goods which the Lord had do to Israel, for he delivered Israel from the hand of Egyptians.)
LuthJethro aber freuete sich all des Guten, das der HErr Israel getan hatte, daß er sie errettet hatte von der Ägypter Hand. (Yethro but freuete itself/yourself/themselves all the Guten, the the/of_the LORD Israel did had, that he they/she/them errettet had from the/of_the Ägypter Hand.)
ClVgLætatusque est Jethro super omnibus bonis, quæ fecerat Dominus Israëli, eo quod eruisset eum de manu Ægyptiorum. (Lætatusque it_is Yethro over to_all bonis, which fecerat Master Israeli, eo that eruisset him about by_hand Ægyptiorum. )
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 hand represents the power of someone to do something. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “from the power of the Egyptians” or “from what the Egyptians were doing to them”
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.
