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.
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).
ULTAnd in the abundance of your majesty you overthrow those who rise up against you. ⇔ You send out your heat; it devours them like stubble.
USTYou use your great strength to defeat your enemies. ⇔ When you are angry, you destroy them ⇔ like a fire burns up straw.
BSBYou overthrew Your adversaries ⇔ by Your great majesty. ⇔ You unleashed Your burning wrath; ⇔ it consumed them like stubble.
JPSAnd in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.
ASVAnd in the greatness of thine excellency thou overthrowest them that rise up against thee: ⇔ Thou sendest forth thy wrath, it consumeth them as stubble.
DRAAnd in the multitude of they glory thou hast put down thy adversaries: thou hast sent thy wrath, which hath devoured them like stubble.
YLTAnd in the abundance of Thine excellency Thou throwest down Thy withstanders, Thou sendest forth Thy wrath — It consumeth them as stubble.
DrbyAnd by the greatness of thine excellency thou hast overthrown thine adversaries: Thou sentest forth thy burning wrath, it consumed them as stubble.
RVAnd in the greatness of thine excellency thou overthrowest them that rise up against thee: Thou sendest forth thy wrath, it consumeth them as stubble.
WbstrAnd in the greatness of thy excellence thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
KJB-1769And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. (And in the greatness of thine/your excellency thou/you hast overthrown them that rose up against thee/you: thou/you sentest forth thy/your wrath, which consumed them as stubble. )
KJB-1611And in the greatnesse of thine excellencie thou hast ouerthrowen them, that rose vp against thee: thou sentest forth thy wrath, which consumed them as stubble. (And in the greatnesse of thine/your excellencie thou/you hast overthrown them, that rose up against thee/you: thou/you sentest forth thy/your wrath, which consumed them as stubble.)
BshpsAnd in thy great glorie thou hast ouerthrowe them that rose vp agaynst thee: thou sendest foorth thy wrath, whiche consumed them euen as stubble. (And in thy/your great glory thou/you hast ouerthrowe them that rose up against thee/you: thou/you sendest forth thy/your wrath, which consumed them even as stubble.)
GnvaAnd in thy great glorie thou hast ouerthrowen them that rose against thee: thou sentest forth thy wrath, which consumed them as the stubble. (And in thy/your great glory thou/you hast overthrown them that rose against thee/you: thou/you sentest forth thy/your wrath, which consumed them as the stubble. )
CvdlAnd with thy greate glory thou hast destroyed thine aduersaries: thou sentest out yi wrath, & it cosumed them, euen as stobble. (And with thy/your great glory thou/you hast destroyed thine/your adversaries: thou/you sentest out yi wrath, and it cosumed them, even as stobble.)
WycAnd in the mychilnesse of thi glorie thou hast put doun alle myn aduersaries; thou sentist thin ire, that deuouride hem as stobil. (And in the mychilnesse of thy/your glory thou/you hast put down all mine adversaries; thou/you sentist thin ire, that devourede them as stobil.)
LuthUnd mit deiner großen Herrlichkeit hast du deine Widerwärtigen gestürzt; denn da du deinen Grimm ausließest, verzehrte er sie wie Stoppeln. (And with deiner large Lordlichkeit have you your Widerwärtigen gestürzt; because there you deinen Grimm ausließest, verzehrte he they/she/them like Stoppeln.)
ClVgEt in multitudine gloriæ tuæ deposuisti adversarios tuos: misisti iram tuam, quæ devoravit eos sicut stipulam.[fn] (And in multitudine gloriæ tuæ deposuisti adversarios tuos: misisti iram your, which devoravit them like stipulam. )
15.7Misisti iram tuam, etc. AUG. quæst. 55 in Exod. Alia littera: Misisti spiritum tuum et cooperuit eos mare, etc. Ecce jam quinto commemoratur Spiritus Dei, etc., usque ad Scriptura tantummodo jubens sine adjutorio gratiæ.
15.7Misisti iram your, etc. AUG. quæst. 55 in Exod. Alia littera: Misisti spiritum your and cooperuit them mare, etc. Behold yam quinto commemoratur Spiritus of_God, etc., until to Scriptura tantummodo yubens without adyutorio gratiæ.
BrTrAnd in the abundance of thy glory thou hast broken the adversaries to pieces: thou sentest forth thy wrath, it devoured them as stubble.
BrLXXΚαὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους· ἀπέστειλας τὴν ὀργήν σου κατέφαγεν αὐτοὺς ὡς καλάμην. (Kai tōi plaʸthei taʸs doxaʸs sou sunetripsas tous hupenantious; apesteilas taʸn orgaʸn sou katefagen autous hōs kalamaʸn. )
15:1-18 Scholars believe this song of rescue to be one of the oldest preserved examples of the Hebrew language, attesting to its importance in Israel’s thought and faith. It is divided into three stanzas: 15:1-5, 6-12, 13-18. The first stanza rejoices in the Lord’s personal rescue of Moses and his people (note the recurrence of the first-person pronouns). The second exults in the great contrast between the Lord and the Egyptians. The third stanza reflects on what these events would mean for the future.
These lines are synonymous parallels where the second takes the abstract idea in the first portion (you overthrow those who rise up against you) and makes it concrete (though still with poetic imagery). Alternate translation: “you overthrow those who rise up against you by sending out your heat to devour them like stubble”
If your language does not use abstract nouns for the ideas of abundance and majesty, you can express the same idea in another way. Alternate translation: “You are abundantly majestic and” or “Because you are abundantly majestic,”
Rebelling against Yahweh is spoken of as rising up against him. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “those who rebel against you” or “your enemies”
חֲרֹ֣נְךָ֔
burning_anger,your
Alternate translation: “your wrath” or “your fury”
Moses speaks of Yahweh’s wrath (literally heat) as if it were a servant that Yahweh sent out to do something. Alternate translation: “You show your wrath” or “You act according to your wrath”
consumed,them (Some words not found in UHB: and,in/on/at/with,greatness majesty,your overthrew adversaries,you unleashed burning_anger,your consumed,them like_the,stubble )
Moses speaks of God’s wrath as if it were fire that could completely burn up things. His enemies were completely destroyed like stubble in a fire. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “it completely destroys your enemies like a fire that burns up straw”
Here the enemies (or those who rise up against Yahweh) are pictured as if they were a highly flammable piece of dried grass. Alternate translation: “it devours the enemy as if they were stubble”
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.
