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).
BrLXXἘπικατάρατος ὃς ἂν ἐκκλίνῃ κρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας· καὶ ἐροῦσι πᾶς ὁ λαός, γένοιτο. (Epikataratos hos an ekklinaʸ krisin prosaʸlutou kai orfanou kai ⱪaʸras; kai erousi pas ho laos, genoito. )
BrTrCursed is every one that shall pervert the judgment of the stranger, and orphan, and widow: and all the people shall say, So be it.
ULT‘Cursed is the one who twists a judgment of a foreigner, fatherless, or widow.’ And all the people shall say, ‘Amen.’
UST‘Yahweh will curse anyone who deprives foreigners or orphans or widow of the things that the laws state must be done for them.’ ⇔ And all the people must reply, ‘Amen.’
BSB• ‘Cursed is he who withholds justice from the foreigner, the fatherless, or the widow.’ ⇔ And let all the people say, ‘Amen!’
NET‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’
LSV“Cursed [is] he who is turning aside the judgment of fatherless, sojourner, and widow.” And all the people have said, “Amen.”
FBV“A curse on anyone who doesn't treat foreigners, the orphans, and widows fairly!” Everyone says “Amen!”
T4T‘Yahweh will curse anyone who deprives foreigners or orphans or widows of the things that the laws state must be done for them.’ ⇔ And all the people must reply, ‘◄Amen/We want that to happen►.’
LEB‘Cursed be the one who deprives the alien, the orphan, and the widow of justice.’ And all the people shall say, ‘Amen.’
BBECursed is he who gives a wrong decision in the cause of a man from a strange land, or of one without a father, or of a widow. And let all the people say, So be it.
JPSCursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen.
ASVCursed be he that wresteth the justice due to the sojourner, fatherless, and widow. And all the people shall say, Amen.
DRACursed be he that perverteth the judgment of the stranger, of the fatherless and the widow: and all the people shall say: Amen.
YLT'Cursed [is] he who is turning aside the judgment of fatherless, sojourner, and widow, — and all the people have said, Amen.
DrbyCursed be he that perverteth the judgment of the stranger, fatherless, and widow! And all the people shall say, Amen.
RVCursed be he that wresteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
WbstrCursed be he that perverteth the judgment of the stranger, fatherless, and widow: and all the people shall say, Amen.
KJB-1769Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. (Cursed be he that perverteth/perverts the judgement of the stranger, fatherless, and widow. And all the people shall say, Amen. )
KJB-1611Cursed be hee that peruerteth the iudgement of the stranger, fatherlesse, and widow: and all the people shall say, Amen. (Cursed be he that perverteth/perverts the judgement of the stranger, fatherlesse, and widow: and all the people shall say, Amen.)
BshpsCursed be he that hindreth the ryght of the straunger, fatherlesse, and widdowe: & all the people shall say, Amen. (Cursed be he that hindreth the right of the stranger, fatherlesse, and widdowe: and all the people shall say, Amen.)
GnvaCursed be he that hindreth the right of the stranger, the fatherles, and the widow: And all the people shall say: So be it.
CvdlCursed be he, that wresteth ye righte of ye straunger, of the fatherlesse, & wedowe. And all the people shal saye, Amen. (Cursed be he, that wresteth ye/you_all righte of ye/you_all stranger, of the fatherlesse, and wedowe. And all the people shall say, Amen.)
WyclHe is cursid that peruertith the doom of a comelyng, of a fadirles, ethir modirles child, and of a widewe; and al the puple schal seie, Amen! (He is cursid that peruertith the doom of a comelyng, of a fatherles, ethir modirles child, and of a widewe; and all the people shall say, Amen!)
LuthVerflucht sei, wer das Recht des Fremdlings, des Waisen und der Witwe beuget! Und alles Volk soll sagen: Amen. (Verflucht sei, who the law the Fremdlings, the Waisen and the/of_the Witwe beuget! And all/everything people should say: Amen.)
ClVgMaledictus qui pervertit judicium advenæ, pupilli et viduæ: et dicet omnis populus: Amen. (Maledictus who pervertit yudicium advenæ, pupilli and viduæ: and dicet everyone populus: Amen. )
(Occurrence 0) uses force to take away the justice due to a foreigner … widow
(Some words not found in UHB: cursing deprives justice alien orphan and,widow and=saying(ms) all/each/any/every the,people amen )
Moses speaks of justice as if it were a physical object that a stronger person can violently pull away from a weaker person. Your language might have one word that means “use force to take away.” See how you translated these words in Deuteronomy 24:17. Alternate translation: “treats a foreigner … widow unfairly”
(Occurrence 0) fatherless
(Some words not found in UHB: cursing deprives justice alien orphan and,widow and=saying(ms) all/each/any/every the,people amen )
These are children whose parents have both died and do not have relatives to care for them.
(Occurrence 0) widow
(Some words not found in UHB: cursing deprives justice alien orphan and,widow and=saying(ms) all/each/any/every the,people amen )
This means a woman whose husband has died and has no children to care for her in her old age.
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).
