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, blue:Elohim, 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).
BrLXXΤίς ὅμοιός σοι ἐν θεοῖς, Κύριε; τίς ὅμοιός σοι; δεδοξασμένος ἐν ἁγίοις, θαυμαστὸς ἐν δόξαις, ποιῶν τέρατα. (Tis homoios soi en theois, Kurie; tis homoios soi; dedoxasmenos en hagiois, thaumastos en doxais, poiōn terata. )
BrTrWho is like to thee among the gods, O Lord? who is like to thee? glorified in holiness, marvellous in glories, doing wonders.
ULTWho is like you among the gods Yahweh? ⇔ Who is like you, majestic in holiness, ⇔ feared in praises, doing miracles?
USTYahweh, there is no other god like you! ⇔ There is no one like you! ⇔ You are wonderfully different from everything else. ⇔ Everyone fears and praises you for all the miracles you do!
BSB ⇔ Who among the gods is like You, O LORD? ⇔ Who is like You—majestic in holiness, ⇔ revered with praises, ⇔ performing wonders?
NETWho is like you, O Lord, among the gods? ⇔ Who is like you? – majestic in holiness, fearful in praises, working wonders?
LSVWho [is] like You among the gods, O YHWH? Who [is] like You—honorable in holiness—Fearful in praises—doing wonders?
FBVWho is like you among the gods, Lord? Who is like you, glorious in holiness, awesome in wonder, doing miracles?
T4TYahweh, among their gods, there is no god like you [RHQ]! ⇔ You are glorious, completely different from all that you made. ⇔ ◄There is no god like you!/What god is like you?► [RHQ] ⇔ There is no one who can perform all kinds of miracles [DOU] like you do [RHQ]!
LEB• Who is like you—glorious in holiness, awesome in praiseworthy actions, doing wonders?[fn]
RVWho is like unto thee, O LORD, among the gods? Who is like thee, glorious in holiness, Fearful in praises, doing wonders?
WbstrWho is like to thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders!
KJB-1769Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?[fn] (Who is like unto thee/you, O LORD, among the gods? who is like thee/you, glorious in holiness, fearful in praises, doing wonders? )
KJB-1611[fn]Who is like vnto thee, O LORD, amongst the gods? who is like thee, glorious in holinesse, fearefull in praises, doing wonders! (Who is like unto thee/you, O LORD, amongst the gods? who is like thee/you, glorious in holiness, fearefull in praises, doing wonders!)
BshpsWho is like vnto thee O Lord amongst gods? Who is like thee, so glorious in holynesse, fearefull in prayses, shewyng wonders? (Who is like unto thee/you O Lord amongst gods? Who is like thee/you, so glorious in holiness, fearefull in prayses, showing wonders?)
GnvaWho is like vnto thee, O Lord, among the Gods! who is like thee so glorious in holinesse, fearefull in prayses, doing wonders! (Who is like unto thee/you, O Lord, among the Gods! who is like thee/you so glorious in holiness, fearefull in prayses, doing wonders! )
CvdlLORDE, who is like vnto the amonge ye goddes? Who is so glorious in holynes, fearfull, laudable, and doinge wonders? (LORD, who is like unto the among ye/you_all gods? Who is so glorious in holiness, fearfull, laudable, and doinge wonders?)
WyclLord, who is lijk thee in stronge men, who is lijk thee? thou art greet doere in hoolynesse; ferdful, and preisable, and doynge myraclis. (Lord, who is like thee/you in strong men, who is like thee/you? thou/you art great doere in hoolynesse; ferdful, and preisable, and doing myraclis.)
LuthHErr, wer ist dir gleich unter den Göttern? Wer ist dir gleich, der so mächtig, heilig, schrecklich, löblich und wundertätig sei? (LORD, who is you/to_you gleich under the gods? Who is you/to_you gleich, the/of_the so mächtig, holy, schrecklich, löblich and wundertätig sei?)
ClVgQuis similis tui in fortibus, Domine? quis similis tui, magnificus in sanctitate, terribilis atque laudabilis, faciens mirabilia?[fn] (Who similis yours in fortibus, Domine? who/any similis tui, magnificus in sanctitate, terribilis atque laudabilis, making mirabilia? )
15.11Quis similis tui, etc. ORIG., ut supra. Non simulacris gentium comparat Deum, nec dæmonibus qui sibi falso nomen deorum asciscunt, sed dicit illos deos qui per gratiam et participationem Dei appellantur, secundum illud psal. LXXXI: Ego dixi: Dii estis. Et ibid.: Deus stetit in synagoga deorum. Sed hi quamvis capaces sint Dei, et hoc nomine per gratiam donari videantur, nullus ei similis in potentia vel natura; quod autem dicitur, similes ei erimus, similitudo hæc non ad naturam, sed ad gratiam revocatur, sicut pictura est similis ei cujus imago in ipsa exprimitur, quantum ad gratiam, sed longe dissimilis quantum ad substantiam. Illa enim species carnis est, et decor vivi corporis; ista colorum fucus, et cera tabulis sensu carentibus superposita. Nullus ergo in diis similis Domino, invisibilis scilicet, incorporeus, incommutabilis, sine initio et sine fine. Nullus creator omnium nisi Pater creans omnia per Filium, et in Spiritu sancto omnia sanctificans.
15.11Who similis tui, etc. ORIG., as supra. Non simulacris gentium comparat God, but_not dæmonibus who sibi falso nomen deorum asciscunt, but dicit those deos who through gratiam and participationem of_God appellantur, after/second illud psal. LXXXI: I dixi: Dii estis. And ibid.: God stetit in synagoga deorum. But hi quamvis capaces sint of_God, and this nomine through gratiam donari videantur, nullus to_him similis in potentia or natura; that however it_is_said, similes to_him erimus, similitudo these_things not/no to naturam, but to gratiam revocatur, like pictura it_is similis to_him cuyus imago in herself exprimitur, quantum to gratiam, but longe dissimilis quantum to substantiam. Illa because species carnis it_is, and decor vivi corporis; ista colorum fucus, and cera tabulis sensu carentibus superposita. Nullus therefore in diis similis Master, invisibilis scilicet, incorporeus, incommutabilis, without initio and without fine. Nullus creator omnium nisi Pater creans everything through Son, and in Spiritu sancto everything sanctificans.
Moses uses this question to show how great God is. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “O Yahweh, no one is like you among the gods!” or “Yahweh, none of the gods is like you!”
Moses uses this question to show how great God is. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “No one is like you. No one is majestic in holiness as you are, no one is honored in praises as you are, and no one does miracles as you do!”
If your language does not use an abstract noun for the idea of holiness, you can express the same idea in another way. Alternate translation: “majestic and holy”
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.
