And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

And he sent word to Moses, saying: I Jethro thy kinsman come to thee, and thy wife, and thy two sons with her.

And he sent word to Moses: I, thy father-in-law Jethro, am come to thee, and thy wife, and her two sons with her.

and he saith unto Moses, 'I, thy father-in-law, Jethro, am coming unto thee, and thy wife, and her two sons with her.'

And he said to Moses, I, your father-in-law, have come to you, with your wife and your two sons.

and he said unto Moses: 'I thy father-in-law Jethro am coming unto thee, and thy wife, and her two sons with her.'

And one said to Moses, 'Look, Jethro, your father-in-law, has come to you, with your wife and her two sons with her.'

And he sent word to Moses, saying: "I, Jethro, your kinsman, have come to you, with your wife, and your two sons with her."

Et dixit ad Mosen, Ego socer tuus Jethro venio ad te, et uxor tua, et duo filii ejus cum ea.

And he said - Or according to the Greek Version, "And it was told to Moses, saying, Lo, thy father in law Jether is come."

And he said unto Moses - That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading הנה hinneh, behold, for אני ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, etc. - Kennicott's Remarks.

And he (c) said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
(c) That is, he sent messengers to say to him.

And he said unto Moses,.... By a messenger, as Jarchi: or by a written letter, as Aben Ezra: or, as the Septuagint version, "it was told to Moses, thy father", &c. for as yet he was not come to him, as appears by Moses going forth to meet him:
I thy father in law Jethro am come to thee: or, "am coming" (m); for, as yet, he was not in his presence, and they were not personally present face to face: the Targum of Jonathan adds, "to become a proselyte"; but it seems that before, as well as now, he had been a worshipper of the true God, and always speaks like one that had had the fear of God before him continually:
and thy wife, and her sons with her; this he thought fit to acquaint him of by messenger or letter, that he might be in expectation of them, and not be surprised at once with their appearance: besides, as some observe, and not amiss, after the late attack of the Amalekites upon their rear, guards or sentinels might be placed in the outer parts of the camp for its safety, and who would not easily, without order, let strangers pass into it, and therefore previous notice was necessary to get admission.
(m) "veniens", Montanus.

and thy wife, and her two sons--See Exodus 4:20.

When Jethro announced his arrival to Moses ("he said," sc., through a messenger), he received his father-in-law with the honour due to his rank; and when he had conducted him to his tent, he related to him all the leading events connected with the departure from Egypt, and all the troubles they had met with on the way, and how Jehovah had delivered them out of them all. Jethro rejoiced at this, and broke out in praise to Jehovah, declaring that Jehovah was greater than all gods, i.e., that He had shown Himself to be exalted above all gods, for God is great in the eyes of men only when He makes known His greatness through the display of His omnipotence. He then gave a practical expression to his praise by a burnt-offering and slain-offering, which he presented to God. The second כּי in Exodus 18:11 is only an emphatic repetition of the first, and אשׁר בּדּבר is not dependent upon ידעתּי, but upon גּדול nopu tub, or upon הגדּיל understood, which is to be supplied in thought after the second כּי: "That He has proved Himself great by the affair in which they (the Egyptians) dealt proudly against them (the Israelites)." Compare Nehemiah 9:10, from which it is evident, that to refer these words to the destruction of Pharaoh and his army in the Red Sea as a punishment for their attempt to destroy the Israelites in the water (Exodus 1:22) is too contracted an interpretation; and that they rather relate to all the measures adopted by the Egyptians for the oppression and detention of the Israelites, and signify that Jehovah had shown Himself great above all gods by all the plagues inflicted upon Egypt down to the destruction of Pharaoh and his army in the Red Sea.