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Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)Heread out every single word that Mosheh had written, in front of the entireassembly of Israel, including the women, children, and foreigners living among them.
Key: khaki:verbs, red:negative.
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).
ULTThere was not a word from all that Moses had commanded that Joshua did not read in front of all the assembly of Israel and the women and the children and the sojourners who are going in the midst of them.
USTJoshua carefully read all the commands that Moses had given; he read every word in front of the entire assembly of Israel. All the women and the little children were there as well, and also the foreigners who were living among the people of Israel.
BSBThere was not a word of all that Moses had commanded that Joshua failed to read before the whole assembly of Israel, including the women, the little ones, and the foreigners who lived among them.
WEBBEThere was not a word of all that Moses commanded which Joshua didn’t read before all the assembly of Israel, with the women, the little ones, and the foreigners who were amongst them.
NETJoshua read aloud every commandment Moses had given before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them.
LSVthere has not been a thing of all that Moses commanded which Joshua has not proclaimed before all the assembly of Israel, and the women, and the infants, and the sojourner who is going in their midst.
FBVJoshua read out every word of Moses' instruction to the whole Israelite assembly, including the women, the children, and the foreigners who lived among them.
T4TAll the Israelis gathered together to listen—the men, the women, and the children. The ◄foreigners/people who were not Israelis► who were living among them also listened, while Joshua read all the commands that Moses had written.
LEBThere was not a word from all that Moses commanded that Joshua did not read before the assembly of all Israel, and the women, the little children, and the traveling foreigners[fn] among them.
BBEReading to all the meeting of Israel, with the women and the children and the men from other lands who were living among them, every word of the orders which Moses had given.
Moffthere was not a word of the orders of Moses which Joshua did not read aloud before all the assembled Israelites, with the women, the children, and the foreigners who accompanied them.
JPSThere was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.
ASVThere was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the sojourners that were among them.
DRAHe left out nothing of those things which Moses had commanded, but he repeated all before all the people of Israel, with the women and children and strangers that dwelt among them.
YLTthere hath not been a thing of all that Moses commanded which Joshua hath not proclaimed before all the assembly of Israel, and the women, and the infants, and the sojourner who is going in their midst.
DrbyThere was not a word of all that Moses had commanded which Joshua read not before the whole congregation of Israel, and the women, and the children, and the strangers that lived among them.
RVThere was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that were conversant among them.
WbstrThere was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.
KJB-1769There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.[fn]
KJB-1611[fn][fn]There was not a word of all that Moses commanded, which Ioshua read not before all the Congregation of Israel, with the women and the litle ones, and the strangers that were conuersant among them. (There was not a word of all that Moses commanded, which Yoshua read not before all the Congregation of Israel, with the women and the little ones, and the strangers that were conuersant among them.)
BshpsAnd there was not one worde of all that Moyses commaunded, which Iosuah read not before all the congregation of Israel, aswel the women and chyldren, as the straungers that were conuersaunt among them. (And there was not one word of all that Moses commanded, which Yoshua read not before all the congregation of Israel, aswel the women and children, as the strangers that were conuersaunt among them.)
GnvaThere was not a worde of all that Moses had commanded, which Ioshua read not before all the Congregation of Israel, as well before the women and the children, as the stranger that was conuersant among them. (There was not a word of all that Moses had commanded, which Yoshua read not before all the Congregation of Israel, as well before the women and the children, as the stranger that was conuersant among them. )
CvdlThere was not one worde that Moses commaunded, but Iosua caused it to be proclamed before all the congregacion of Israel, and before the weme, and children, and straugers which walked amonge them. (There was not one word that Moses commanded, but Yoshua caused it to be proclamed before all the congregation of Israel, and before the weme, and children, and straugers which walked among them.)
WyclHe lefte no thing vntouchid of these thingis that Moises comaundide; but he declaride alle thingis bifor al the multitude of Israel, to wymmen, and litle children, and to comelyngis that dwelliden among hem. (He left no thing untouchid of these things that Moses commanded; but he declaride all things before all the multitude of Israel, to women, and little children, and to comelyngis that dwelled/dwelt among them.)
LuthEs war kein Wort, das Mose geboten hatte, das Josua nicht hätte lassen ausrufen vor der ganzen Gemeine Israel und vor den Weibern und Kindern und Fremdlingen, die unter ihnen wandelten. (It what/which kein Wort, the Mose offered had, the Yosua not would_have lassen ausrufen before/in_front_of the/of_the entire Gemeine Israel and before/in_front_of the women and Kindern and Fremdlingen, the under to_them walkedn.)
ClVgNihil ex his quæ Moyses jusserat, reliquit intactum, sed universa replicavit coram omni multitudine Israël, mulieribus ac parvulis, et advenis qui inter eos morabantur.[fn] (Nihil from his which Moyses yusserat, reliquit intactum, but universa replicavit before all multitudine Israel, mulieribus ac parvulis, and advenis who between them morabantur. )
8.35Nihil ex his. ID. Non erat sermo ex his quæ mandavit Moses, etc., usque ad vel qui jam sociari fidelibus student.
8.35Nihil from his. ID. Non was sermo from his which mandavit Moses, etc., until to or who yam sociari fidelibus student.
8:35 Old Testament religion was not just for the men of Israel; the entire assembly included the women and children. • The foreigners who lived among the Israelites included people who came out of Egypt with Israel in the Exodus (Exod 12:38, 48-49). These converts had accepted the Lord as their God and joined Israel when they saw the great things God had done for Israel.
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.
not it_became word not (Some words not found in UHB: not it_became word from=all which/who commanded Mosheh which/who not he/it_called Yəhōshūˊa/(Joshua) before all/each/any/every assembly Yisrael and,the,women and,the,little_ones and,the,aliens the,lived in/on/at/with,among,them )
If it would be clearer in your language, you could use a positive expression to translate this double negative expression. Alternate translation: “Joshua read every word that Moses had commanded”
The author is making clear that on this occasion, the assembly of Israel did not consist only of male representatives of tribes or clans or extended families, but that it also included women and children and sojourners. If it would be clearer in your language, you could indicate this explicitly in your translation. Alternate translation: “including all of the women and children and all of the sojourners”
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).
The Israelites Conquer Ai
Joshua 8
[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.
