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OET by section DEU 27:1

DEU 27:1–27:10 ©

The warnings of not pad entering of Kanaan

This is still a very early look into the unfinished text of the Open English Translation of the Bible. Please double-check the text in advance before using in public.

Readers’ Version

Literal Version 

27:1 The warnings of not pad entering of Kanaan

27 2[ref] 3 4 5[ref] 6 7 8

9 10


27and_he/it_commanded Mosheh and_elders of_Yisrāʼēl/(Israel) DOM the_people to_say keep DOM all the_commandment which I [am]_commanding DOM_you_all the_day.
2And_it_was in_the_day when you_all_will_pass_over DOM the_Yardēn/(Jordan) to the_earth/land which YHWH god_your [is]_about_to_give to/for_you(fs) and_set_up to/for_yourself(m) stones large and_cover DOM_them in/on/at/with_plaster.
3And_write on_them DOM all the_words the_law the_this in/on/at/with_crossed_over_you so_that that you_may_go into the_earth/land which YHWH god_your [is]_about_to_give to/for_yourself(m) a_land flowing of_milk and_honey just_as he_spoke YHWH the_god fathers_your to/for_you(fs).
4And_it_was in/on/at/with_crossed_you_all DOM the_Yardēn you_all_will_set_up DOM the_stones the_these which I [am]_commanding DOM_you_all the_day in/on/at/with_mount of_ˊĒyⱱāl and_cover DOM_them in/on/at/with_plaster.
5And_build there an_altar to/for_YHWH god_your an_altar of_stones not you_will_wield on_them iron.
6Stones complete you_will_build DOM the_altar of_YHWH god_your and_offer on/upon/above_him/it burnt_offerings to/for_YHWH god_your.
7And_sacrifice peace_offerings and_you(ms)_will_eat there and_rejoice to_(the)_face_of/in_front_of/before YHWH god_your.
8And_write on the_stones DOM all the_words the_law the_this clearly well_(do_well).
9and_he/it_spoke Mosheh and_the_priests the_Levitical to all Yisrāʼēl/(Israel) to_say keep_silent and_listen Oh_Yisrāʼēl/(Israel) the_day the_this you_have_become as_people to/for_YHWH god_your.
10And_obey in/on/at/with_voice of_YHWH god_your and_follow DOM commandments_his[fn][fn] and_DOM statutes_his which I commanding_you the_day.

27:10 Note: Marks a place where we agree with BHQ against BHS in reading L.

27:10 Note: We have abandoned or added a ketib/qere relative to BHS. In doing this we agree with L against BHS.


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The Covenant Is Renewed at Shechem

Deuteronomy 11:26-32; 27:1-26; Joshua 8:30-35

A quick search on the internet reveals that some of the top ways to commit something to long term memory include: 1) organizing the information; 2) making associations; 3) using visual cues (graphs, etc.); 4) creating mnemonic devices (rhymes, acrostics, etc.); 5) writing it down; 6) saying it out loud; 7) quizzing yourself; 8) and rehearsing it (https://www.usa.edu/blog/science-backed-memory-tips/). There should be no doubt, then, that the covenant renewal ceremony at Shechem would have been a truly memorable event for all involved. Two times in the book of Deuteronomy the Israelites are instructed to renew the covenant at Mount Gerizim and Mount Ebal after they have entered the Promised Land of Canaan, and then the actual event is recorded in the book of Joshua. Located in the heartland of Israel, Mount Gerizim and Mount Ebal sat on either side of the ancient city of Shechem, where the Lord had promised centuries earlier to give Canaan to Abraham and his descendants (Genesis 12:6-7). The renewal ceremony was essentially the corporate, verbal affirmation of the terms of the covenant that the Lord had established with Israel at Mount Sinai. As with virtually all ancient Near Eastern covenants, the terms included blessings for those who remained faithful to it and curses for those who broke it. Joshua and the priests stood between the two mountains with the Ark of the Covenant and read the entire book of the law. Six of the tribes (Simeon, Levi, Judah, Issachar, Joseph, and Benjamin) stood in front of the Ark on Mount Gerizim and shouted the blessings for faithfulness to the covenant, and six of the tribes (Reuben, Gad, Asher, Zebulun, Dan, and Naphtali) stood in front of the Ark on Mount Ebal and shouted the curses for unfaithfulness. It is very possible that this ceremony was performed within a natural amphitheater that exists even today on both Gerizim and Ebal at the place shown on this map. By standing within the concave spaces of the two mountains, the tribes would have been both “on” the mountains (Deuteronomy 27:11-13) and “on opposite sides of” the Ark (Joshua 8:33), and they would have been entirely capable of hearing Joshua’s words as well as each other’s shouts of blessings and curses. As far as why Gerizim was assigned the place of blessing and Ebal the place of curses, it is not entirely clear, but it may be because the ancients typically regarded east as being in front of them, so Gerizim would have been located on their right, which was typically favored over the left. Also, commentators have often expressed confusion over the mention of “the arabah” and “Gilgal” in Deuteronomy 11, typically because it is assumed that they refer to the Jordan Valley and the Gilgal near Jericho, respectively. This author, however, is convinced that “the arabah” (often meaning, “plain”) refers to the small plain immediately east of Shechem. And “Gilgal” (meaning, “wheel/circle”) in this verse refers to a location just across the plain at Khirbet Gulegil. (The name “Gilgal” was likely applied to at least four locations throughout Canaan; see Joshua 4:19; 15:7; Judges 3:19; 2 Kings 2:1; 4:38; Deuteronomy 11:30.) Centuries later, a Samaritan temple was built atop Mount Gerizim after foreign peoples were resettled in Israel, and this is what the Samaritan woman was referring to when she said to Jesus, “Our ancestors worshiped on this mountain, but you say that the place where people must worship is in Jerusalem” (John 4:20). But Jesus replied to her, “Believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem….But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth” (John 4:21-23; see also “Shechem and the Hill Country of Samaria” map).

DEU 27:1–27:10 ©

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