And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?

And what one nation in the earth is like thy people, even like Israel, whom God went to redeem unto himself for a people, and to make him a name, and to do great things for you, and terrible things for thy land, before thy people, whom thou redeemest to thee out of Egypt, from the nations and their gods?

And what nation is there upon earth, as thy people Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for them great and terrible things, upon the earth, before the face of thy people, whom thou redeemedst to thyself out of Egypt, from the nations and their gods.

And who is like thy people, like Israel, the one nation in the earth that God went to redeem to be a people to himself, and to make himself a name, and to do for them great things and terrible, for thy land, before thy people, which thou redeemedst to thyself from Egypt, from the nations and their gods?

And what one nation in the earth is like thy people, even like Israel, whom God went to redeem unto himself for a people, and to make him a name, and to do great things for you, and terrible things for thy land, before thy people, which thou redeemedst to thee out of Egypt, from the nations and their gods?

And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people which thou redeemedst to thee from Egypt, from the nations and their gods?

And who is as Thy people, as Israel, one nation in the earth, whom God hath gone to redeem to Him for a people, and to make for Him a name, and to do for you the greatness, even fearful things for Thy land, at the presence of Thy people, whom Thou hast redeemed to Thee out of Egypt, among the nations and their gods?

And what one nation in the earth is like your people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for your land, before your people, which you redeemed to you from Egypt, from the nations and their gods?

And what other nation in the earth, like your people Israel, did a god go out to take for himself, to be his people, and to make a name for himself, and to do great and strange things for them, driving out a nation and its gods from before his people?

And who is like Thy people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people, and to make Him a name, and to do for Thy land great things and tremendous, even for you, in driving out from before Thy people, whom Thou didst redeem to Thee out of Egypt, the nations and their gods?

And who is like your people Israel, the one nation on earth that God went out to redeem and be a people for himself, and to make a name for himself, and doing for them great and awesome things for your land, before your people whom you redeemed to yourself from Egypt, from the nations and their gods?

But what nation is there upon the earth like your people Israel, because of whom God went forth, so that he might redeem a people for himself, and establish a name for himself, and accomplish for them great and terrible things upon the earth, before the face of your people, whom you redeemed for yourself away from Egypt, the nations and their gods.

The nations and their gods - i e. the people and the idols of Canaan.

And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for (i) you great things and terrible, for (k) thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the (l) nations and their gods?
(i) O Israel.
(k) And inheritance, which is Israel.
(l) From the Egyptians and their idols.

And what one nation in the earth is like thy people, even like Israel,.... For the knowledge and worship of the true God among them, for laws and or given them, and for blessings of goodness bestowed upon them:
whom God went to redeem for a people to himself; the words are plural, "whom the gods went to redeem"; the Targum is,"they that were sent from the Lord,''meaning Moses and Aaron, of whom Jarchi interprets them, of the first of which it is said, "I have made thee a god unto Pharaoh", Exodus 7:1; but Kimchi and R. Isaiah understand it of the true God, only suppose, as the former, that the plural expression is used for the sake of honour and glory; whereas, no doubt, respect is had to the three divine Persons in the Trinity, who were all concerned in the redemption of Israel, see Isaiah 63:9, where mention is made of the Lord, and of the Angel of his presence, and of his holy Spirit, as engaged therein:
and to make him a name; either to get himself a name, and honour and glory in the world, to show forth his power and might, as well as his mercy and goodness, or to make his people famous, great, and glorious in the earth:
and to do for you great things and terrible; as he did in the land of Ham, at the Red sea, and in the wilderness, and in the land of Canaan, great things for his people, and terrible ones to their enemies:
for thy land; which is either spoken to God, whose was the land of Israel, and which he had chosen to dwell in, and had given to his people; or else to Israel, to whom the grant of this land was made, and who were put into the possession of it:
before thy people which thou redeemedst to thee from Egypt: that is, the great and terrible things were done in their sight, when they were redeemed from the bondage of Egypt, see Psalm 78:12,
from the nations, and their gods? meaning, that they were redeemed not only from Egypt, but the nations of the Canaanites were driven out before them; nor could their idols save them, but destruction came upon them as upon the gods of the Egyptians: some leave out the supplement "from", and interpret this of the persons redeemed, even of the nations and tribes of Israel, and their great men, their rulers and civil magistrates, sometimes called gods.

"And where is (any) like Thy people, like Israel, a nation upon earth, which God went to redeem as a people for himself, that He might make Him a name, and do great things for you, and terrible things for Thy land before Thy people, which Thou hast redeemed for Thee out of Egypt, (out of the) nations and their gods?" מי does not really mean where, but who, and is to be connected with the words immediately following, viz., אחד גּוי (one nation); but the only way in which the words can be rendered into good English (German in the original: Tr.) is, "where is there any people," etc. The relative אשׁר does not belong to הלכוּ, "which Elohim went to redeem." The construing of Elohim with a plural arises from the fact, that in this clause it not only refers to the true God, but also includes the idea of the gods of other nations. The idea, therefore, is not, "Is there any nation upon earth to which the only true God went?" but, "Is there any nation to which the deity worshipped by it went, as the true God went to Israel to redeem it for His own people?" The rendering given in the Septuagint to הלכוּ, viz., ὠδήγησεν, merely arose from a misapprehension of the true sense of the words; and the emendation הוליך, which some propose in consequence, would only distort the sense. The stress laid upon the incomparable character of the things which God had done for Israel, is merely introduced to praise and celebrate the God who did this as the only true God. (For the thought itself, compare the original passage in Deuteronomy 4:7, Deuteronomy 4:34.) In the clause לכם ולעשׂות, "and to do for you," David addresses the people of Israel with oratorical vivacity. Instead of saying "to do great things to (for) Israel," he says "to do great things to (for you." For you forms an antithesis to him, "to make Him a name, and to do great things for you (Israel)." The suggestion made by some, that לכם is to be taken as a dativ. comm., and referred to Elohim, no more needs a serious refutation than the alteration into להם. There have been different opinions, however, as to the object referred to in the suffix attached to לארצך, and it is difficult to decide between them; for whilst the fact that לארצך נראות (terrible things to Thy land) is governed by לעשׂות (to do) favours the allusion to Israel, and the sudden transition from the plural to the singular might be accounted for from the deep emotion of the person speaking, the words which follow ("before Thy people") rather favour the allusion to God, as it does not seem natural to take the suffix in two different senses in the two objects which follow so closely the one upon the other, viz., "for Thy land," and "before Thy people;" whilst the way is prepared for a transition from speaking of God to speaking to God by the word לכם (to you). The words of Deuteronomy 10:21 floated before the mind of David at the time, although he has given them a different turn. (On the "terrible things," see the commentary on Deuteronomy 10:21 and Exodus 15:11.) The connection of נראות (terrible things) with לארצך (to Thy land) shows that David had in mind, when speaking of the acts of divine omnipotence which had inspired fear and dread of the majesty of God, not only the miracles of God in Egypt, but also the marvellous extermination of the Canaanites, whereby Israel had been established in the possession of the promised land, and the people of God placed in a condition to found a kingdom. These acts were performed before Israel, before the nation, whom the Lord redeemed to himself out of Egypt. This view is confirmed by the last words, "nations and their gods," which are in apposition to "from Egypt," so that the preposition מן should be repeated before גּוים (nations). The suffix to ואלהיו (literally "and its gods") is to be regarded as distributive: "the gods of each of these heathen nations." In the Chronicles (1-Chronicles 17:21) the expression is simplified, and explained more clearly by the omission of "to Thy land," and the insertion of לגרשׁ, "to drive out nations from before Thy people." It has been erroneously inferred from this, that the text of our book is corrupt, and ought to be emended, or at any rate interpreted according to the Chronicles. But whilst לארצך is certainly not to be altered into לגרשׁ, it is just as wrong to do as Hengstenberg proposes, - namely, to take the thought expressed in לגרשׁ from the preceding לעשׂות by assuming a zeugma; for עשׂה, to do or make, has nothing in common with driving or clearing away.