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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).
BrLXXἘπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησὶον· καὶ ἐροῦσι πᾶς ὁ λαός, γένοιτο. (Epikataratos ho metatitheis horia tou plaʸsion; kai erousi pas ho laos, genoito. )
BrTrCursed is he that removes his neighbour's landmarks: and all the people shall say, So be it.
ULT‘Cursed is the one who displaces the boundary of his neighbor.’ And all the people shall say, ‘Amen.’
UST‘Yahweh will curse anyone who removes someone else’s markers of property boundaries.’ ⇔ And all the people must reply, ‘Amen.’
BSB• ‘Cursed is he who moves his neighbor’s boundary stone.’ ⇔ And let all the people say, ‘Amen!’
NET‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’
LSV“Cursed [is] he who is removing his neighbor’s border.” And all the people have said, “Amen.”
FBV“A curse on anyone who moves their neighbor's boundary stone!” Everyone says “Amen!”
T4T‘Yahweh will curse anyone who removes someone else’s markers of property boundaries.’ ⇔ And all the people must reply, ‘◄Amen/We want that to happen►.’
LEB‘Cursed be the one who moves the boundary marker of his neighbor.’ And all the people shall say, ‘Amen.’
BBECursed is he who takes his neighbour's landmark from its place. And let all the people say, So be it.
JPSCursed be he that removeth his neighbour's landmark. And all the people shall say: Amen.
ASVCursed be he that removeth his neighbor’s landmark. And all the people shall say, Amen.
DRACursed be he that removeth his neighbour’s landmarks: and all the people shall say: Amen.
YLT'Cursed [is] he who is removing his neighbour's border, — and all the people have said, Amen.
DrbyCursed be he that removeth his neighbour's landmark! And all the people shall say, Amen.
RVCursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.
WbstrCursed be he that removeth his neighbor's landmark: and all the people shall say, Amen.
KJB-1769Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.
KJB-1611Cursed be he that remooueth his neighbours land-marke: and all the people shall say, Amen.
BshpsCursed be he that remoueth his neighbours marke: and all the people shall say, Amen.
GnvaCursed be he that remoueth his neighbors marke: And all the people shall say: So be it.
CvdlCursed be he, yt remoueth his neghbours mark. And all the people shal saye, Amen. (Cursed be he, it remoueth his neighbours mark. And all the people shall say, Amen.)
WyclCursid is he that `berith ouer the termes of his neiybore; and al the puple schal seie, Amen! (Cursid is he that `berith over the termes of his neighbour; and all the people shall say, Amen!)
LuthVerflucht sei, wer seines Nächsten Grenze engert! Und alles Volk soll sagen: Amen. (Verflucht sei, who his Nächsten Grenze engert! And all/everything people should say: Amen.)
ClVgMaledictus qui transfert terminos proximi sui: et dicet omnis populus: Amen.[fn] (Maledictus who transfert terminos proximi sui: and dicet everyone populus: Amen. )
27.17Maledictus qui transfert terminos. Hic est qui non contentus fide catholica et doctrina, superstitiones et sectas inducit.
27.17Maledictus who transfert terminos. Hic it_is who not/no contentus fide catholica and doctrina, superstitiones and sectas inducit.
(Occurrence 0) who removes his neighbor’s landmark
(Some words not found in UHB: cursing moves border his/its=neighbour and=saying(ms) all/each/any/every the,people amen )
The full meaning of the statement can be made explicit. Alternate translation: “who takes land away from his neighbor by moving the markers on the borders of his land”
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).
