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).
ULTAnd afterward, he read all the words of the law, the blessings and the curses, according to all that is written in the book of the law.
USTThen Joshua read to the people all that Moses had written previously. That included what Yahweh had taught them and the ways that he promised to bless them if they obeyed his commands, or to curse them if they disobeyed them.
BSB § Afterward, Joshua read aloud all the words of the law—the blessings and the curses—according to all that is written in the Book of the Law.
WEBBEAfterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
WMBBAfterward he read all the words of the law, the blessing and the curse, according to all that is written in the scroll of the Torah.
NETThen Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.
LSVAnd afterward he has proclaimed all the words of the Law, the blessing and the reviling, according to all that is written in the Scroll of the Law;
FBVThen Joshua read out the whole Law—all the blessings and curses recorded in the book of the Law.
T4TThen Joshua read to the people all that Moses had written previously. That included what Yahweh had taught them and the ways that he promised to bless them if they obeyed his commands, or to curse them if they disobeyed them.
LEBAnd afterward he read all the words of the law, the blessings[fn] and the curses,[fn] according to all that was written in the scroll of the law.
BBEAnd after, he gave them all the words of the law, the blessing and the curse, as it is all recorded in the book of the law;
MoffThen Joshua read aloud all the terms of the law, the blessing and the curse, exactly as it was written in the law-book;
JPSAnd afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
ASVAnd afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
DRAAfter this he read all the words of the blessing and the cursing and all things that were written in the hook of the law.
YLTAnd afterwards he hath proclaimed all the words of the law, the blessing and the reviling, according to all that is written in the book of the law;
DrbyAnd afterwards he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
RVAnd afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
WbstrAnd afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.
KJB-1769And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.
KJB-1611And afterward hee read all the words of the Law, the blessings and cursings, according to all that is written in the booke of the Law. (And afterward he read all the words of the Law, the blessings and cursings, according to all that is written in the book of the Law.)
BshpsAfterwarde he read all the wordes of the lawe, the blessinges, and cursinges, accordyng to all that is written in the booke of the lawe. (Afterwarde he read all the words of the law, the blessinges, and cursinges, accordyng to all that is written in the book of the law.)
GnvaThen afterwarde hee read all the wordes of the Lawe, the blessings and cursings, according to all that is written in the booke of the Lawe. (Then afterward he read all the words of the Lawe, the blessings and cursings, according to all that is written in the book of the Law. )
CvdlAfterwarde caused he to proclame all the wordes of the lawe of the blessynge and cursynge, as it is wrytten in the boke of the lawe. (Afterwarde caused he to proclame all the words of the law of the blessing and cursynge, as it is written in the book of the law.)
WycAftir these thingis he redde alle the wordis of blessyng and of cursyng, and alle thingis that weren writun in the book of lawe. (After these things he red all the words of blessing and of cursyng, and all things that were written in the book of law.)
LuthDanach ließ er ausrufen alle Worte des Gesetzes vom Segen und Fluch, wie es geschrieben stehet im Gesetzbuch. (Thereafter/Then let he ausrufen all words the lawes from_the blessing and Fluch, like it written stands in_the lawbuch.)
ClVgPost hæc legit omnia verba benedictionis et maledictionis, et cuncta quæ scripta erant in legis volumine. (Post these_things legit everything words benedictionis and maledictionis, and cuncta which scripta they_were in legis volumine. )
Shechem was strategically located at the entrance to the pass between Mount Ebal and Mount Gerizim, where it could control several key roads through the central hill country. Jacob bought land near Shechem (Gen 33:18-19). While there, Jacob’s daughter, Dinah, was raped by the prince of the area (whose name was Shechem); in response, two of Dinah’s brothers, Simeon and Levi, killed all the men of the land (Gen 34). Later, the town of Shechem became part of Joseph’s inheritance (Josh 24:32) and one of the cities of refuge (see Deut 19:1-13; Josh 20:7).
During the period of the judges, Gideon’s son Abimelech ruled from Shechem (Judg 9). Solomon later fortified Shechem as a provincial capital, but it was sacked soon after, probably by Shishak of Egypt when he invaded Israel in 926 BC (see 1 Kgs 14:25). Jeroboam I then refortified the city and made it the capital of the kingdom of Israel (1 Kgs 12:25). Shechem was again destroyed, this time by the Assyrian king Shalmaneser V, in 724 BC, shortly before the destruction of Samaria, and the ruins were virtually uninhabited for about four hundred years.
(Some words not found in UHB: and=after so he/it_called DOM all/each/any/every words the,law the,blessings and,the,curses according_to,all the,written in/on/at/with,book the,law )
If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that Moses had written”
[Author’s note: This map and article assume that Ai was located at Khirbet al-Maqatir and Bethel was located at al-Bira. It is beyond the scope of this article to present all the convincing reasons for these assumptions, but they are well summarized in the following articles: “Traditional Site of Bethel Questioned,”“Location of Biblical Bethel and Ai Reconsidered,” and “The Khirbet el-Maqatir Excavations.” The expected locations for Roman mile markers are also included on this map, which confirm that al-Bira is located precisely at the twelfth mile marker from Jerusalem, as Eusebius and Jerome both asserted. All other maps in this Atlas have been recently updated to use these same locations for Ai and Bethel.
Soon after the Israelites entered the Promised Land and captured the city of Jericho, they sent a force of only three thousand men to capture the much smaller fortified town of Ai (Joshua 7). They suffered defeat, however, and the Lord revealed to them that this happened because a man named Achan had taken some of the devoted items from Jericho. So Joshua took Achan and his family to the Valley of Achor and executed them there (see Israel Enters the Promised Land map). Later the Lord told Joshua to attack Ai again, because this time he was going to give them the town. It appears that Ai, which had a direct line of sight to the more powerful city of Jerusalem to the south, must have served as a sort of early warning outpost for the larger city. Thus, capturing Ai was critical to staging an effective battle campaign throughout southern Canaan. So Joshua advanced with thirty thousand troops during the night and camped north of the city, and he positioned a force of five thousand men in ambush between Bethel and Ai, just to the west of Ai. The men in ambush were also just east of the mountain where Abraham had pitched his tent centuries earlier (Genesis 12:8). Joshua himself spent the night in the valley between Ai and the main Israelite camp. Early the next morning, the king of Ai led all the inhabitants of the town in an attack on the main camp of the Israelites, who feigned retreat into the wilderness. After the Israelite army had drawn the people of Ai away from the town, the Israelites hiding in ambush rose up and captured Ai. They set the town on fire, sending a signal to the the main army of Israelites to turn back upon the forces of Ai. The Israelites completely destroyed the people of Ai and reduced the town to a burning heap of ruins.
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).
