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.
OEB No OEB DEU book available
WEBBE Moses and the Levitical priests spoke to all Israel, saying, “Be silent and listen, Israel! Today you have become the people of the LORD your God.
WMBB (Same as above)
NET Then Moses and the Levitical priests spoke to all Israel: “Be quiet and pay attention, Israel. Today you have become the people of the Lord your God.
LSV And Moses speaks—the priests, the Levites, also—to all Israel, saying, “Keep silent and hear, O Israel: This day you have become a people for your God YHWH;
FBV Moses and the Levitical priests gave these orders to all the Israelites: “Be quiet, people of Israel, and listen! Today you have become the people of the Lord your God.
T4T Then Moses/I, along with the priests, said to all the Israeli people, “You Israeli people, be quiet and listen to what I am saying. Today you have become the people who belong to Yahweh, our God.
LEB Then Moses and the priests, the Levites, spoke to all Israel, saying,[fn] “Be silent and hear, Israel, for this day you have become a people[fn] for Yahweh your God.
BBE Then Moses and the priests, the Levites, said to all Israel, Be quiet and give ear, O Israel; today you have become the people of the Lord your God.
Moff No Moff DEU book available
JPS And Moses and the priests the Levites spoke unto all Israel, saying: 'Keep silence, and hear, O Israel; this day thou art become a people unto the LORD thy God.
ASV And Moses and the priests the Levites spake unto all Israel, saying, Keep silence, and hearken, O Israel: This day thou art become the people of Jehovah thy God.
DRA And Moses and the priests of the race of Levi said to all Israel: Attend, and hear, O Israel: This day thou art made the people of the Lord thy God.
YLT And Moses speaketh — the priests, the Levites, also — unto all Israel, saying, 'Keep silent, and hear, O Israel, this day thou hast become a people to Jehovah thy God;
Drby And Moses and the priests, the Levites, spoke to all Israel, saying, Be silent and hearken, Israel! this day thou art become the people of Jehovah thy [fn]God.
RV And Moses and the priests the Levites spake unto all Israel, saying, Keep silence, and hearken, O Israel; this day thou art become the people of the LORD thy God.
Wbstr And Moses and the priests the Levites spoke to all Israel, saying, Take heed and hearken, O Israel, this day thou art become the people of the LORD thy God.
KJB-1769 ¶ And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.
(¶ And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou/you art become the people of the LORD thy/your God. )
KJB-1611 ¶ And Moses, and the Priestes the Leuites, spake vnto all Israel, saying, Take heed, and hearken O Israel, this day thou art become the people of the LORD thy God.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
Bshps And Moyses and the priestes the Leuites spake vnto all Israel, saying: Take heede and heare O Israel, this day thou art become the people of the Lorde thy God.
(And Moses and the priests the Levites spake unto all Israel, saying: Take heed and hear O Israel, this day thou/you art become the people of the Lord thy/your God.)
Gnva And Moses and the Priestes of the Leuites spake vnto all Israel, saying, Take heede and heare, O Israel: this day thou art become the people of the Lord thy God.
(And Moses and the Priests of the Levites spake unto all Israel, saying, Take heed and hear, O Israel: this day thou/you art become the people of the Lord thy/your God. )
Cvdl And Moses with the prestes and Leuites spake vnto all Israel, and sayde: Take hede and heare O Israel: This daye art thou become the people of the LORDE thy God,
(And Moses with the priests and Levites spake unto all Israel, and said: Take heed and hear O Israel: This day art thou/you become the people of the LORD thy/your God,)
Wycl And Moises and the preestis of the kynde of Leuy seiden to al Israel, Israel, perseyue thou, and here; to day thou art maad the puple of thi Lord God;
(And Moses and the priests of the kind of Leuy said to all Israel, Israel, perseyue thou/you, and here; to day thou/you art made the people of thy/your Lord God;)
Luth Und Mose samt den Priestern, den Leviten, redeten mit dem ganzen Israel und sprachen: Merke und höre zu, Israel! Heute dieses Tages bist du ein Volk worden des HErr’s; deines Gottes,
(And Mose samt the priest(s)n, the Leviten, talked with to_him entire Israel and said: Merke and listen to, Israel! Heute dieses dayss are you a people worden the LORD’s; yours God’s,)
ClVg Dixeruntque Moyses et sacerdotes Levitici generis ad omnem Israëlem: Attende, et audi, Israël: hodie factus es populus Domini Dei tui:
(Dixeruntque Moyses and priests Levitici generis to omnem Israelem: Attende, and audi, Israel: hodie factus you_are populus Master of_God tui: )
BMM BibleMapper.com Maps:
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).