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 ὁ κοιμώμενος μετὰ ἀδελφῆς ἐκ πατρὸς ἢ μητρὸς αὐτοῦ. καὶ ἐροῦσι πᾶς ὁ λαός, γένοιτο. (Epikataratos ho koimōmenos meta adelfaʸs ek patros aʸ maʸtros autou. kai erousi pas ho laos, genoito. )
BrTrCursed is he that lies with his sister by his father or his mother: and all the people shall say, So be it.
ULT‘Cursed is the one who lies with his sister, the daughter of his father, or the daughter of his mother.’ And all the people shall say, ‘Amen.’
UST‘Yahweh will curse anyone who sleeps with his sister or with his half-sister.’ ⇔ And all the people must reply, ‘Amen.’
BSB• ‘Cursed is he who sleeps with his sister, the daughter of his father or the daughter of his mother.’ ⇔ And let all the people say, ‘Amen!’
JPSCursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen.
ASVCursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
DRACursed be he that lieth with his sister, the daughter of his father, or of his mother: and all the people shall say: Amen.
YLT'Cursed [is] he who is lying with his sister, daughter of his father, or daughter of his mother, — and all the people have said, Amen.
DrbyCursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother! And all the people shall say, Amen.
RVCursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
WbstrCursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen.
KJB-1769Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen. (Cursed be he that lieth/lies with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen. )
KJB-1611Cursed be hee that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsCursed be he that lieth with his sister, the daughter of his father, or ye daughter of his mother: and al the people shal say, Amen. (Cursed be he that lieth/lies with his sister, the daughter of his father, or ye/you_all daughter of his mother: and all the people shall say, Amen.)
GnvaCursed be he that lyeth with his sister, the daughter of his father, or the daughter of his mother: And all the people shall say: So be it. (Cursed be he that lieth/lies with his sister, the daughter of his father, or the daughter of his mother: And all the people shall say: So be it. )
CvdlCursed be he, yt lyeth wt his sister, which is the doughter of his father or of his mother. And all the people shal saye, Amen. (Cursed be he, it lieth/lies with his sister, which is the daughter of his father or of his mother. And all the people shall say, Amen.)
WyclCursid is he that slepith with his sistir, the douytir of his fadir, ethir of his modir; and al the puple schal seie, Amen! (Cursid is he that sleepeth/sleeps with his sister, the douytir of his father, ethir of his modir; and all the people shall say, Amen!)
LuthVerflucht sei, wer bei seiner Schwester liegt, die seines Vaters oder seiner Mutter Tochter ist! Und alles Volk soll sagen: Amen. (Verflucht sei, who at his Schwester liegt, the his father or his mother Tochter ist! And all/everything people should say: Amen.)
ClVgMaledictus qui dormit cum sorore sua, filia patris sui, vel matris suæ: et dicet omnis populus: Amen.[fn] (Maledictus who dormit when/with sorore sua, daughter of_the_father sui, or matris suæ: and dicet everyone populus: Amen. )
27.22Dormit, id est maculat, prave docendo, aut prava exempla demonstrando, alterius animam. Pater enim noster unus est Deus, et mater Ecclesia, nos autem omnes fratres aut sorores sumus.
27.22Dormit, id it_is maculat, prave docendo, aut prava exempla demonstrando, alterius animam. Pater because noster unus it_is God, and mater Ecclesia, we however everyone brothers aut sorores sumus.
27:22whether . . . the daughter of his father or his mother: Though this instruction concerns a relationship with a half sister or foster sibling, it precludes a sexual relationship with one’s full sibling as well (see Lev 18:9; 20:17).
(Some words not found in UHB: cursing lies with sister,his daughter_of his/its=father or daughter his/its=mother and=saying(ms) all/each/any/every the,people amen )
This may be stated in active form. See how you translated this in Deuteronomy 27:16. Alternate translation: “May Yahweh curse the man”
(Occurrence 0) the daughter of his father, or with the daughter of his mother
(Some words not found in UHB: cursing lies with sister,his daughter_of his/its=father or daughter his/its=mother and=saying(ms) all/each/any/every the,people amen )
This means a man cannot sleep with his sister, even if she has a different mother or father.
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).
