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).
BrTrYe have seen all that I have done to the Egyptians, and I took you up as upon eagles' wings, and I brought you near to myself.
ULT‘You yourselves saw what I did to the Egyptians, how I carried you on the wings of eagles and brought you to myself.
UST‘You have seen what I did to the Egyptians. You have seen what I did for you and how I brought you here to me as if I had carried you on top of eagles’ wings.
BSB‘You have seen for yourselves what I did to Egypt, and how I carried you on eagles’ wings and brought you to Myself.
NET‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings and brought you to myself.
LSVYou have seen that which I have done to the Egyptians, and [how] I carry you on eagles’ wings and bring you to Myself.
FBV‘You saw for yourselves what I did to the Egyptians, and how I carried you on eagles' wings, how I brought you to myself.
T4T‘You have seen what I did to the Egyptians. You have seen what I did for all of you and how I brought you here to me. It was as though I lifted you up as an eagle carries its young eaglets on its wings [MET].
LEB‘You yourselves have seen what I did to Egypt and how I bore you on eagles’ wings and I brought you to me.
BBEYou have seen what I did to the Egyptians, and how I took you, as on eagles' wings, guiding you to myself.
JPSYe have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto Myself.
ASVYe have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.
DRAYou have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself.
YLTYe — ye have seen that which I have done to the Egyptians, and I bear you on eagles' wings, and bring you in unto Myself.
DrbyYe have seen what I have done to the Egyptians, and [how] I have borne you on eagles' wings and brought you to myself.
RVYe have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.
WbstrYe have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to myself.
KJB-1769Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. (Ye/You_all have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. )
KJB-1611[fn]Ye haue seene what I did vnto the Egyptians, and how I bare you on Eagles wings, and brought you vnto my selfe. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsYe haue seene what I did vnto the Egyptians, and toke you vp vpon Eagles wynges, and haue brought you vnto my selfe. (Ye/You_all have seen what I did unto the Egyptians, and took you up upon Eagles wings, and have brought you unto myself.)
GnvaYe haue seene what I did vnto the Egyptians, and how I caryed you vpon eagles wings, and haue brought you vnto me. (Ye/You_all have seen what I did unto the Egyptians, and how I carried you upon eagles wings, and have brought you unto me. )
CvdlYe haue sene what I haue done vnto the Egipcians, and how I haue borne you vpon Aegles wynges, & brought you vnto my self. (Ye/You_all have seen what I have done unto the Egyptians, and how I have born you upon Eagles wings, and brought you unto myself.)
WyclYe silf han seyn what thingis Y haue do to Egipcians, how Y bar you on the wengis of eglis, and took to me. (Ye/You_all self have seen what things I have do to Egyptians, how I bar you on the wings of eagles, and took to me.)
LuthIhr habt gesehen, was ich den Ägyptern getan habe, und wie ich euch getragen habe auf Adlersflügeln und habe euch zu mir gebracht. (You have gesehen, what/which I the Ägyptern did have, and like I you getragen have on eagle(s)sflügeln and have you to to_me gebracht.)
ClVgVos ipsi vidistis quæ fecerim Ægyptiis, quomodo portaverim vos super alas aquilarum, et assumpserim mihi.[fn] (Vos ipsi vidistis which fecerim Ægyptiis, how portaverim you over alas aquilarum, and assumpserim mihi. )
19.4Alas aquilarum. Vocat doctrinas duorum Testamentorum, quæ nos ab infimis ad cœlestia portant.
19.4Alas aquilarum. Vocat doctrinas duorum Testamentorum, which we away infimis to cœlestia portant.
19:1-9 God prepared his people to receive the covenant by first reminding them of the past and of what they had learned about him (19:4). He then made promises concerning the future, which were contingent upon obedience (19:5-6). The final result was their promise to obey what theLordhas commanded (19:8).
The word you here refers to the Israelites. Yahweh is telling Moses what to tell the Israelites. If your language has a plural form of you, you would need it here.
God speaks of caring for his people while they traveled as if he were an eagle and carried them on his wings. 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: “how I helped you travel like an eagle that carries her babies on her wings”
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.
