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Text -- Deuteronomy 27:1-11 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley: Deu 27:2 - -- About that time, for it was not done 'till some days after their passing over.
About that time, for it was not done 'till some days after their passing over.
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Wesley: Deu 27:3 - -- The law properly so called, that is, the sum and substance of the precepts or laws of Moses, especially such as were moral, particularly the decalogue...
The law properly so called, that is, the sum and substance of the precepts or laws of Moses, especially such as were moral, particularly the decalogue. Write it, that thou mayest go in - As the condition of thy entering into the land. For since Canaan is given only by promise, it must be held by obedience.
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Wesley: Deu 27:4 - -- The mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification from...
The mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification from the works of the law, by the sentence whereof all men are justly accused, as being all guilty of the transgression of it in one kind and degree or other. Here the sacrifices are to be offered, to shew that there is no way to be delivered from this curse, but by the blood of Christ, which all these sacrifices did typify, and by Christ's being made a curse for us.
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Wesley: Deu 27:6 - -- Rough, not hewed or polished. By the law written on the stones, God spake to them: by the altar and sacrifices upon it, they spake to God: and thus wa...
Rough, not hewed or polished. By the law written on the stones, God spake to them: by the altar and sacrifices upon it, they spake to God: and thus was communion kept up between them and God.
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By thy solemn renewing of thy covenant with him.
JFB: Deu 27:2 - -- "Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon.
"Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon.
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JFB: Deu 27:2 - -- These stones were to be taken in their natural state, unhewn, and unpolished--the occasion on which they were used not admitting of long or elaborate ...
These stones were to be taken in their natural state, unhewn, and unpolished--the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or whitewash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made three thousand years ago, in paint or plaister. By some similar method those stones may have been inscribed, and it is most probable that Moses learned the art from the Egyptians.
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JFB: Deu 27:3 - -- It might be, as some think, the Decalogue; but a greater probability is that it was "the blessings and curses," which comprised in fact an epitome of ...
It might be, as some think, the Decalogue; but a greater probability is that it was "the blessings and curses," which comprised in fact an epitome of the law (Jos 8:34).
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JFB: Deu 27:5-10 - -- The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all ...
The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel; and the religious ceremonial performed on the occasion was to consist: first, of the elementary worship needed for sinful men; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which condemned, and the typical expiation--the two great principles of revealed religion.
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JFB: Deu 27:11-13 - -- Those long, rocky ridges lay in the province of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep precipices to the heig...
Those long, rocky ridges lay in the province of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep precipices to the height of about eight hundred feet and separated by a green, well-watered valley of about five hundred yards wide. The people of Israel were here divided into two parts. On mount Gerizim (now Jebel-et-Tur) were stationed the descendants of Rachel and Leah, the two principal wives of Jacob, and to them was assigned the most pleasant and honorable office of pronouncing the benedictions; while on the twin hill of Ebal (now Imad-el-Deen) were placed the posterity of the two secondary wives, Zilpah and Bilhah, with those of Reuben, who had lost the primogeniture, and Zebulun, Leah's youngest son; to them was committed the necessary but painful duty of pronouncing the maledictions (see on Jdg 9:7). The ceremony might have taken place on the lower spurs of the mountains, where they approach more closely to each other; and the course observed was as follows: Amid the silent expectations of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looking to Gerizim, "Blessed is the man that maketh not any graven image," when the people ranged on that hill responded in full simultaneous shouts of "Amen"; then turning round to Ebal, they cried, "Cursed is the man that maketh any graven image"; to which those that covered the ridge answered, "Amen." The same course at every pause was followed with all the blessings and curses (see on Jos 8:33-34). These curses attendant on disobedience to the divine will, which had been revealed as a law from heaven, be it observed, are given in the form of a declaration, not a wish, as the words should be rendered, "Cursed is he," and not, "Cursed be he."
Clarke: Deu 27:2 - -- Thou shalt set thee up great stones - How many is not specified, possibly twelve, and possibly only a sufficient number to make a surface large enou...
Thou shalt set thee up great stones - How many is not specified, possibly twelve, and possibly only a sufficient number to make a surface large enough to write the blessings and the curses on
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Clarke: Deu 27:2 - -- Plaster them with plaster - Perhaps the original ושדת אתם בשיד vesadta otham bassid should be translated, Thou shalt cement them with ...
Plaster them with plaster - Perhaps the original
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Clarke: Deu 27:3 - -- All the words of this law - After all that has been said by ingenious critics concerning the law ordered to be written on these stones, some supposi...
All the words of this law - After all that has been said by ingenious critics concerning the law ordered to be written on these stones, some supposing the whole Mosaic law to be intended, others, only the decalogue, I am fully of opinion that the (
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Clarke: Deu 27:4 - -- Set up these stones - in Mount Ebal - So the present Hebrew text, but the Samaritan has Mount Gerizim. Dr. Kennicott has largely defended the readin...
Set up these stones - in Mount Ebal - So the present Hebrew text, but the Samaritan has Mount Gerizim. Dr. Kennicott has largely defended the reading of the Samaritan in his second dissertation on the present state of the Hebrew text, and Dr. Parry has defended the Hebrew against the Samaritan in his Case between Gerizim and Ebal fairly stated. So has J. H. Verschuir, in his Dissert. Critica. Many still think Dr. Kennicott’ s arguments unanswerable, and have no doubt that the Jews have here corrupted the text through their enmity to the Samaritans. On all hands it is allowed that Gerizim abounds with springs, gardens, and orchards, and that it is covered with a beautiful verdure, while Ebal is as naked and as barren as a rock. On this very account the former was highly proper for the ceremony of blessing, and the latter for the ceremony of cursing.
Calvin: Deu 27:1 - -- 1.And Moses, with the elders This precept is of the same character as those that have preceded it; for, as God would have His precepts written on the...
1.And Moses, with the elders This precept is of the same character as those that have preceded it; for, as God would have His precepts written on the door-posts, and on the borders of their garments, so that they might constantly meet their eyes, so also would He have a monument existing at the very entrance of their land, from which the people might learn that they dwelt in it, in order that they might worship God purely. Wherefore, lest by the people’s carelessness the knowledge of the Law should be obscured, or in any way obliterated, God would have its sum inscribed in a conspicuous place. Hence may be gathered the similarity I have adverted to between the private houses of individuals and the whole land. When the precepts were written on the doors, every one was admonished that his house was sacred to God, and the same was the case with the whole land, so that whosoever entered it might know that it was, as it were, the sanctuary of heavenly doctrine, and thus their zeal might be stirred up to the pure worship of God. The object of the plain and distinct writing of the Scripture, referred to in verse 8, was to take away (the excuse of 237) ignorance.
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Calvin: Deu 27:5 - -- 5.And there shalt thou build an altar At their first entrance into the land, God commands that a sacrifice of thanksgiving should be offered to Him; ...
5.And there shalt thou build an altar At their first entrance into the land, God commands that a sacrifice of thanksgiving should be offered to Him; and this Joshua performed, as is related in Jos 8:30
"Then Joshua built an altar unto the Lord God of Israel in Mount Ebal;
as Moses the servant of the Lord commanded the children of Israel,
an altar of whole stones, over which no man hath lift up any iron."
First of all, then, this testimony of their gratitude is required, that the children of Israel, as soon as they have begun to set foot in the land of Canaan, might celebrate the praises of the Lord; secondly, he forbids all artificial work, because, if the altar had been permanent, it would have been an occasion of superstition, and this exceptional instance would have been more regarded than the perpetual Law of God. Hence the nine tribes and half were so greatly wroth against the two tribes of Reuben and Gad, and half Manasseh, on account of the altar which was built on the bank of Jordan, (Jos 22:0,) insomuch that they determined utterly to destroy their brethren, until they had cleared themselves by alleging that they had only built it as a memorial of their brotherly union, and not for sacrifice. Assuredly they were good expounders of the Law who accounted it an inexpiable crime, that an altar should be left for posterity, to withdraw the people from the one sanctuary, and thus to destroy the unity of faith.
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Calvin: Deu 27:9 - -- The ground of his exhortation is again taken from the special favor of adoption, wherewith the God of Abraham had honored them; for there was nothing...
The ground of his exhortation is again taken from the special favor of adoption, wherewith the God of Abraham had honored them; for there was nothing which should have more effectually stimulated them to obedience, than that more than paternal love, and the gratuitous kindness with which He had prevented them. Although, at the same time, they were admonished in these words of the object for which they were separated from other nations; for the conclusion he draws is, that because they were received by God as His people, they, therefore, lay under an obligation to keep His statutes; as Paul more plainly teaches us that we are redeemed from all iniquity, that Christ might purify unto himself a peculiar people, zealous of good works. ( Titus 2:14.) Moreover, since the priests were now appointed, from whose lips the doctrine of the law was to be sought, they here come forward in God’s own name, and engage the people to respond to His generous calls upon them; and not only this, but also to obey His ministers.
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Calvin: Deu 27:11 - -- 11.And Moses charged the people the same day. In order that both the promises and threats might have more efficacy in affecting the minds of all, God...
11.And Moses charged the people the same day. In order that both the promises and threats might have more efficacy in affecting the minds of all, God enjoined not only that they should be proclaimed in a solemn rite, but also that they should be approved by the people in a loud voice, and sealed, as it were, by their consent. It is elsewhere recorded that this was faithfully performed by Joshua. ( Jos 8:33.) Let it suffice to say at present that they were all summoned, and conducted before God to subscribe to them, so that henceforth all subterfuge might be put an end to. The tribes of Israel were divided into two parties, that they might stand opposite to each other, and that the blessings might sound forth from one side, and the curses from the other, 196 like
In order that the sanction might have more solemnity, God chose that the Levites should dictate the words as if He Himself spoke from heaven; for, since they were appointed to be the expounders of the Law, as it behooved them faithfully to repeat what God had dictated out of His own mouth, so they were heard with greater attention and reverence.
TSK: Deu 27:1 - -- Keep all : Deu 4:1-3, Deu 11:32, Deu 26:16; Luk 11:28; Joh 15:14; 1Th 4:1, 1Th 4:2; Jam 2:10
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TSK: Deu 27:2 - -- on the day : Deu 6:1, Deu 9:1, Deu 11:31; Jos 1:11, Jos 4:1, 5-24
unto the : Deu 27:3, Deu 26:1
great stones : Eze 11:19, Eze 36:26
and plaster : Houb...
on the day : Deu 6:1, Deu 9:1, Deu 11:31; Jos 1:11, Jos 4:1, 5-24
great stones : Eze 11:19, Eze 36:26
and plaster : Houbigant and others are of opinion that the original words,
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TSK: Deu 27:3 - -- thou shalt : Jos 8:32; Jer 31:31-33; 2Co 3:2, 2Co 3:3; Heb 8:6-10, Heb 10:16
this law : This law probably means only the blessings and curses mentione...
thou shalt : Jos 8:32; Jer 31:31-33; 2Co 3:2, 2Co 3:3; Heb 8:6-10, Heb 10:16
this law : This law probably means only the blessings and curses mentioned in this and the following chapter; which indeed contain an epitome of the whole law.
a land : Deu 6:8, Deu 26:9; Lev 20:24; Num 13:27, Num 14:8; Jos 5:6; Jer 11:5, Jer 32:22
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TSK: Deu 27:4 - -- in mount Ebal : The Samaritan text has in mount Gerizim; which has given rise to a violent controversy. Dr. Kennicott suppose that the Jews corrupted...
in mount Ebal : The Samaritan text has in mount Gerizim; which has given rise to a violent controversy. Dr. Kennicott suppose that the Jews corrupted this passage out of their enmity to the Samaritans, who had their temple on mount Gerizim; while Dr. Parry and H. Verschuir defend the present readingcaps1 . tcaps0 o the writings of these authors the reader is referred. Deu 11:29, Deu 11:30; Jos 8:30-33
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TSK: Deu 27:5 - -- And there : Exo 24:4; Jos 8:30, Jos 8:31; 1Ki 18:31, 1Ki 18:32
thou shalt not : Exo 20:25
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TSK: Deu 27:7 - -- peace offerings : Lev. 3:1-17, Lev 7:11-17; Act 10:36; Rom 5:1, Rom 5:10; Eph 2:16, Eph 2:17, Eph 2:16, Eph 2:17; Col 1:20; Heb 13:20, Heb 13:21
rejoi...
peace offerings : Lev. 3:1-17, Lev 7:11-17; Act 10:36; Rom 5:1, Rom 5:10; Eph 2:16, Eph 2:17, Eph 2:16, Eph 2:17; Col 1:20; Heb 13:20, Heb 13:21
rejoice : Deu 12:7, Deu 12:12, Deu 16:11, Deu 16:14, Deu 26:10, Deu 26:11; 2Ch 30:23-27; Neh 8:10; Psa 100:1, Psa 100:2; Isa 12:3, Isa 61:3, Isa 61:10; Hab 3:18; Phi 3:3, Phi 4:4
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TSK: Deu 27:9 - -- this day : Deu 26:16-18; Rom 6:17, Rom 6:18, Rom 6:22; 1Co 6:9-11; Eph 5:8, Eph 5:9; 1Pe 2:10, 1Pe 2:11
this day : Deu 26:16-18; Rom 6:17, Rom 6:18, Rom 6:22; 1Co 6:9-11; Eph 5:8, Eph 5:9; 1Pe 2:10, 1Pe 2:11
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Deu 27:1 - -- Moses in a third discourse Deut. 27\endash 30, proceeds more specifically to dwell upon the sanctions of the Law. In these chapters he sets before I...
Moses in a third discourse Deut. 27\endash 30, proceeds more specifically to dwell upon the sanctions of the Law. In these chapters he sets before Israel in striking and elaborate detail the blessings which would ensue upon faithfulness to the covenant, and the curses which disobedience would involve. Deut. 27 introduces this portion of the book by enjoining the erection of a stone monument on which the Law should be inscribed as soon as the people took possession of the promised inheritance Deu 27:1-10; and by next prescribing the liturgical form after which the blessings and cursings should be pronounced Deut. 27:11-26.
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Barnes: Deu 27:2 - -- The stones here named are not those of which the altar Deu 27:5 was to be built, but are to serve as a separate monument witnessing to the fact that...
The stones here named are not those of which the altar Deu 27:5 was to be built, but are to serve as a separate monument witnessing to the fact that the people took possession of the land by virtue of the Law inscribed on them and with an acknowledgment of its obligations.
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Barnes: Deu 27:3 - -- All the words of this law - i. e. all the laws revealed from God to the people by Moses, regarded by the Jews as 613 (compare Num 15:38 note). ...
All the words of this law - i. e. all the laws revealed from God to the people by Moses, regarded by the Jews as 613 (compare Num 15:38 note). The exhibition of laws in this manner on stones, pillars, or tables, was familiar to the ancients. The laws were probably graven in the stone ("very plainly,"Deu 27:8 is by some rendered "scoop it out well"), as are for the most part the Egyptian hieroglyphics, the "plaister"being afterward added to protect the inscription from the weather.
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Barnes: Deu 27:4 - -- In mount Ebal - Compare the marginal references. The Samaritan Pentateuch and Version read here Gerizim instead of Ebal; but the original text ...
In mount Ebal - Compare the marginal references. The Samaritan Pentateuch and Version read here Gerizim instead of Ebal; but the original text was probably, as nearly all modern authorities hold, altered in order to lend a show of scriptural sanction to the Samaritan temple on Mount Gerizim.
The erection of the altar, the offering thereon burnt-offerings and peace-offerings Deu 27:6-7, the publication of the Law in writing, form altogether a solemn renewal of the covenant on the entrance of the people into the promised land, and recall the ceremonies observed on the original grant of the covenant at Sinai (compare Exo 24:5). And Ebal (the mount of "barrenness "),the mount of cursing, was the fitting spot on which to celebrate them. For the curses were the penalties under which the children of Israel bound themselves to keep the Law. Suitably also was the same place selected as that in which were to be set up both the monumental stones containing the Law, and the altar at which the covenant was to be renewed. We must note too the fact that Deu 27:15 ff set out verbatim the curses only, the blessings being omitted. The law because of man’ s sinfulness brings on him first and chiefly a curse: compare Deu 31:16-17; Gal 3:10.
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Barnes: Deu 27:11-26 - -- Compare Jos 8:32-35. The solemnity was apparently designed only for the single occasion on which it actually took place. Deu 27:12, Deu 27:13 ...
Compare Jos 8:32-35. The solemnity was apparently designed only for the single occasion on which it actually took place.
The tribes appointed to stand on Gerizim to bless the people all sprang from the two wives of Jacob, Leah and Rachel. All the four tribes which sprang from the handmaids Zilpah and Bilhah are located on Ebal. But in order, as it would seem, to effect an equal division, two tribes are added to the latter from the descendants of the wives, that of Reuben, probably because he forfeited his primogeniture Gen 49:4; and of Zebulun, apparently because he was the youngest son of Leah.
The transaction presents itself as a solemn renewal of the covenant made by God with Abraham and Isaac, but more especially with Jacob and his family. Accordingly the genealogical basis of the "twelve patriarchs"(compare Act 7:12; Rev 7:4 ff), the sons of Jacob, is here assumed. The tribes of Ephraim and Manasseh are merged in the name of Joseph, their father; and Levi regains on this occasion his place collaterally with the others. "The Levites"of Deu 27:14 are no doubt "the priests the Levites"(compare Jos 8:33), in whom the ministerial character attaching to the tribe was more particularly manifested. It is noteworthy that the group of tribes which stood on Gerizim far exceeded the other in numbers and in importance, thus perhaps indicating that even by the Law the blessing should at length prevail.
The "Amen"attested the conviction of the utterers that the sentences to which they responded were true, just, and certain; so in Num 5:22, and in our own Commination Office, which is modelled after this ordinance of Moses.
Twelve curses against transgressions of the covenant. The first eleven are directed against special sins which are selected by way of example, the last comprehensively sums up in general terms and condemns all and every offence against God’ s Law. Compare the marginal references.
Poole: Deu 27:2 - -- On that day i.e. about that time, for it was not done till some days after their passing over.
Day is oft put for time , as hath been noted before...
On that day i.e. about that time, for it was not done till some days after their passing over.
Day is oft put for time , as hath been noted before.
Plaister them with plaister for conveniency of writing upon them.
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Poole: Deu 27:3 - -- All the words of this law either,
1. All the words of this Book of Deuteronomy. But that seems too large for this place. Or,
2. The blessings and c...
All the words of this law either,
1. All the words of this Book of Deuteronomy. But that seems too large for this place. Or,
2. The blessings and curses here following. But they are mentioned as a different thing. Or,
3. The law properly so called, i.e. the sum and substance of the precepts or laws of Moses, especially such as were moral and general, as may be guessed from the following part of the chapter, where the curses pronounced against all that confirm not all the words of this law to do them are particularly applied unto the transgressors of moral laws only, Deu 27:15,16 , &c. And especially the decalogue, which oft goes under that name. Compare Jos 8:32 , &c.
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Poole: Deu 27:4 - -- Mount Ebal the mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justif...
Mount Ebal the mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification or blessing from the works of the law, by the sentence whereof all men are justly accursed, as being all guilty of the transgression of it in one kind and deuce or other. Here the sacrifices are to be offered, to show that there is no way to be delivered from this curse but by the blood of Christ, which all these sacrifices did typify, and by Christ’ s being made a curse for us, Gal 3:13 .
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Whole stones i.e. not hewed or polished.
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By thy solemn renewing of thy covenant with him.
Haydock: Deu 27:1 - -- Ancients, particularly the priests, ver. 9. (Haydock) ---
These exhorted the people to observe diligently, what they had all heard from the mouth...
Ancients, particularly the priests, ver. 9. (Haydock) ---
These exhorted the people to observe diligently, what they had all heard from the mouth of Moses, chap. v. i. (Calmet)
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Haydock: Deu 27:2 - -- Stones. The Latin translation of the Samaritan copy, defines the number to be two, (Exodus xx. 18,) and shews that the law, which was to be written ...
Stones. The Latin translation of the Samaritan copy, defines the number to be two, (Exodus xx. 18,) and shews that the law, which was to be written upon them, was no other than the decalogue, to which the curses and blessings here recorded have a direct reference. When no number is specified, the dual is commonly understood. (Haydock) (Leviticus xii. 5, &c.) ---
Two large stones would be sufficient to contain the words of the decalogue, and they would more strikingly represent the two tables written with the finger of God. They were probably first polished, and the letters raised upon them in relievo, as the Arabic marbles in the University of Oxford are done. The white plaster being then used to fill up the interstices between the letters of black marble, the words would appear very plainly. (Kennicott, Dis. 2.) ---
Others think that a high and durable monument was raised both for an altar and for the inscription, though some would allow four others for this purpose. (Calmet) ---
Plaster. The Hebrew does not specify all over; and Houbigant supposes, that the cement was only used to join the stones together. Neither do the Hebrew or Septuagint intimate that the plaster was laid on for the purpose of writing more easily.
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Haydock: Deu 27:3 - -- That, &c. Hebrew and Septuagint, "And thou shalt write upon them (stones) all the words of," &c. (Haydock) ---
This law, the decalogue, (Masius i...
That, &c. Hebrew and Septuagint, "And thou shalt write upon them (stones) all the words of," &c. (Haydock) ---
This law, the decalogue, (Masius in Josue viii. 32,) or all the laws of Moses, leaving out the historical parts of his work, or the 20th and three following chapters of Exodus, or the discourses of Moses in this book, &c. Josue, in effect, wrote upon stones the Deuteronomy of the law of Moses, which Josephus explains of the curses and blessings inscribed upon the two sides of the monument, as an abridgment of the whole law. (Calmet) ---
The Jordan is not in Hebrew expressly, but in the Septuagint. After the Israelites had crossed this river, they were thus to make a solemn profession of their adherence to the law of God, (Haydock) as they did (ver. 12,) after they had taken Hai; though Josephus insinuates, that they deferred for five years the accomplishment of what is here required. (Tirinus)
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Haydock: Deu 27:4 - -- Hebal. It affords a matter of surprise to Ludolf, that this barren mountain of cursing, (ver. 13,) should be fixed upon by God for the erection of h...
Hebal. It affords a matter of surprise to Ludolf, that this barren mountain of cursing, (ver. 13,) should be fixed upon by God for the erection of his altar and for solemn feasting, instead of Garizim, which is most luxuriant. Reland believes that their very names designate sterility and fruitfulness. But we must observe that the Samaritan copy, both here and Exodus xx., specifies that Garizim was to be the place so highly distinguished. Almost all interpreters agree in condemning the Samaritans of a wilful corruption of their text, on this account. But Kennicott adduces several very plausible arguments in their defence, and even throws the blame upon the Jews, who are accused of having taken similar liberties with their text, by St. Jerome, (Galatians iii. 10,) in leaving out the word col, all, which he found in the Samaritan Pentateuch, (ver. 26,) as well as in St. Paul. It is remarkable that the Protestant "version allows the corruption of the present Hebrew copies. For as it inserts other necessary words elsewhere, so here, says the Doctor, it inserts the word all, noting it with a different character, as deficient in the present Hebrew." Another plain instance of fraud is acknowledged by many of the Jews, (Judges xviii. 30,) where, because the grandson of their lawgiver became the first priest of Michas' idol, in the tribe of Dan, they have inserted an n over or in the name of Moses, to change it into Manasseh. "The letter nun was written, says Jarchi, in order to change the name for the honour of Moses." (Talmud, fol. 109.) Michaelis adduces the same reason for Abendana, (Gottingen, comment. 4, 1753) thus acknowledging a wilful corruption made by the Jews, which in the former volume he had asserted had never yet been clearly proved against them. Kennicott himself had once been of the same persuasion. Josue xv. 60, eleven cities are omitted, perhaps originally by mistake, though St. Jerome thinks that they may have been left out by the ancient Jews, agreeably to the prophecy of Micheas v. 2. It seems, therefore, that the Jews were as capable of falsifying the test as the Samaritans. Their hatred against the latter was also excessive, insomuch that they vented all sorts of imprecations against them, and even decreed, "that no Israelites eat of any thing that is a Samaritan's, nor that nay Samaritan be proselyted to Israel, nor have nay part in the resurrection." (R. Tanchum.) (Walton, proleg. 11. 4.) ---
Hence we read, (John iv. 9,) the Jews do not communicate with the Samaritans. See Ecclesiasticus l. 25.[28.?] Many passages of the New Testament set the character of the latter, however, in a more favourable light than that of the Jews. They were open to conviction, on the preaching of Christ and of the apostles. See St. Chrysostom on John iv., and the history of the Samaritan cured of the leprosy, whose behaviour, contrasted with the ingratitude of the nine Jews, obtained the glorious approbation of the Son of God, who disdained not to describe himself, on another occasion , under the character of the good Samaritan, Luke x., and xvii. The Samaritans are also acknowledged by the Jews themselves, to be more zealous for the law of Moses, and more rigid observers of the letter of it, than the people of their own nation. (Obadias; Hottinger.) ---
It is not probable, therefore, that they would designedly interpolate that very law, which alone they received as of divine authority among the writings of the prophets. Besides, what interest could they have on this occasion to substitute Garizim? As they had possession of both the mountains in question, if they had known that Hebal had been honoured with the altar, &c., what hindered them from building their temple upon it? What could be the reason why Joatham chose Mount Garizim as the place from which he might address the men of Sichem, to bring them to a sense of their duty? unless because he was convinced not only that Abraham had sacrificed there when he first came into Chanaan, (Genesis xii. 6,) but also that God had chosen it for the place where his covenant with Israel should be ratified, as soon as the Israelites had taken possession of the country. But it may be said all the ancient versions agree with the Hebrew. No doubt those which have been taken from that text agree with it. But the Samaritans have a version in their own dialect, and another in Arabic, both which were in the possession of Walton, who believes that the former "was made not long after the days of Esdras, while the Samaritans and the Jews followed the same religion." This, as well as the Arabic, which is extant in this place, both in its own and in the Samaritan character, all admit the word Garizim; and the Greek version, which some believe was made from the same text soon after the reign of Alexander the Great, (Hottinger) if it really ever existed, must no doubt have retained the same reading. These versions claim a higher antiquity than that of the Septuagint. But in reality the version can prove nothing on either side, in the present case, as the interpolation is supposed to have taken place before they were made, and soon after the building of the famous temple of Sanaballat, which Prideaux places about the year 409, B.C. This temple chiefly enkindled the mortal hatred of the Jews against the Samaritans; and as it was built upon Mount Garizim, they were afraid lest they might from this text conciliate greater authority to that place, and assert that it was the house of the sanctuary, as they afterwards did, having priests of the stock of Aaron, who there offered holocausts, when Benjamin visited them above four hundred years ago. Their claim however was unjustifiable, and their priesthood schismatical. Though Moses commanded that an altar should be erected on one of these mountains, he did not determine that the ark was to remain there for ever, nor does he seem to have decided where it was to be fixed. God afterward chose Mount Sion for his habitation, and revealed his will by his prophets. These the Samaritans ought to have obeyed, as well as the pastors, whom the Almighty had commissioned to determine all difficult matters, chap. xvii. The text before us decides nothing in their favour. The substitution of Hebal makes nothing against them, much less does it establish the pretensions of the Jews, who, if they had intended to authorize the building of the temple at Jerusalem, ought rather, it should seem, to have written Moria or Sion. As they have not done this, perhaps it may be as well to admit that this variation may have happened, by the inadvertency or malice of some transcriber of great authority, whose copy being followed by others for some time, without any criminal design, might at last supercede the proper word, particularly when the erroneous reading was become common, and was found to annoy an enemy. Authors of great eminence are forced, at least, to account for many variations of equal importance in this manner. It seems difficult to lay the blame of such mistakes upon a whole nation, which can never be prevailed upon to join in the collusion so heartily, but that some man of more conscience than the rest will expose the imposture. When this variation took place, we may well suppose that the copies of the law were not very numerous. After a succession of wicked princes had reigned in Judea, they drew down the vengeance of God upon the whole nation, and almost all were led away captives to Babylon, where they remained seventy years. In this state of confusion, while impiety overflowed the land, how few would have an opportunity or a will to take an exact copy of the law! Some have thought that it was almost entirely forgotten in the days of Joas. Others have asserted that Esdras had to write afresh, as it were by inspiration, all that had been given by the more ancient penmen. These opinions are not indeed to be admitted, but they shew that many have supposed that the copies of the law were once exceedingly scarce. Perhaps they were never more so than when the Jews were just returning from captivity, the time when the schismatical temple of Garizim was erected, and when, we have before observed, this variation is supposed to have taken place. Josephus, though a bitter enemy of the Samaritans, speaks with hesitation respecting the precise situation of the altar prescribed by Moses. The ancient Fathers seem to have taken no notice of this controversy, perhaps because it was not yet agitated with so much heat as it has been since. Our Saviour condemns neither party. If however the Samaritan copy be in this respect interpolated, as we know the reason of it, the authority of the whole Pentateuch must not on that account be rejected, as Houbigant well observes. The Jews objected to the Samaritans, that they had inserted the word Sichem: (chap. xi. 30,) "I have said to you, O Samaritans, ye have falsified your law: for ye say the plain of More which is Sichem. (they add Sichem of their own accord.) We ourselves indeed confess that the plain of Moreh is Sichem." (Eliezer.) ---
Lightfoot, who mentions these words, (V. ii. p. 505,) expresses great surprise at this Jew's accusing the Samaritans of so slight a matter, and at his not at all mentioning that far greater subornation as to Mount Garizim. What seems still more wonderful is, that no such accusation is brought against them in that famous dispute which Josephus ([Antiquities?] xiii. 3,) informs us took place before king Ptolemy, in which the parties bound themselves by oath to produce their proofs according to the law; an yet the historian mentions not one text from it, nor does he insinuate that the Samaritans were arraigned on account of any wilful corruption, which might then have been so easily proved. The king condemned them unheard, if we believe Josephus, though the Samaritans give quite a different account, and say that Ptolemy decreed the victory to them. (Act. Erud. Lips. 1691.) See Josue viii. 30. (Kennicott) (Haydock)
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Haydock: Deu 27:5 - -- Stones: the same as those which composed the monument, (Calmet) or rather different from them, (Menochius) as those were polished, ver. 2.
Stones: the same as those which composed the monument, (Calmet) or rather different from them, (Menochius) as those were polished, ver. 2.
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Polished. Hebrew simply, "of whole stones."
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Haydock: Deu 27:8 - -- And clearly. Hebrew, "very plainly;" (Haydock) so that they might be easily read. Some Rabbins say that Josue wrote them in 70 different languages,...
And clearly. Hebrew, "very plainly;" (Haydock) so that they might be easily read. Some Rabbins say that Josue wrote them in 70 different languages, that all nations might read them. Happy expedient! (Calmet)
Gill: Deu 27:1 - -- And Moses, with the elders of Israel, commanded the people,
saying,.... The seventy elders, at the head of whom was Moses, which made the great san...
And Moses, with the elders of Israel, commanded the people,
saying,.... The seventy elders, at the head of whom was Moses, which made the great sanhedrim, or council of the nation; Moses having recited all the laws of God to the people, these joined with him in an exhortation to them to observe and obey them:
keep all the commandments which I command you this day; not in his own name, as being the supreme legislator, but in the name of the Lord, whom they had avouched to be their God and King, from whom he had received them.
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Gill: Deu 27:2 - -- And it shall be, on the day when you shall pass over Jordan,.... Not the precise day exactly, but about that time, a little after they passed that riv...
And it shall be, on the day when you shall pass over Jordan,.... Not the precise day exactly, but about that time, a little after they passed that river, as soon as they conveniently could; for it was not till after Ai was destroyed that the following order was put in execution; indeed as soon as they passed over Jordan, they were ordered to take twelve stones, and did; but then they were set up in a different place, and for a different purpose; see Jos 4:3,
unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones; not in Jordan, as Jarchi, but on Mount Ebal, Deu 27:4; nor had the stones set up in Jordan any such inscription as what is here ordered to be set on these:
and plaster them with plaster: that so words might be written upon them, and be more conspicuous, and more easily read.
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Gill: Deu 27:3 - -- And thou shall write upon them all the words of this law,.... Not the whole book of Deuteronomy, as some think, at least not the historical part of it...
And thou shall write upon them all the words of this law,.... Not the whole book of Deuteronomy, as some think, at least not the historical part of it, only what concerns the laws of God; and it may be only a summary or abstract of them, and perhaps only the ten commandments. Josephus q is of opinion that the blessings and the curses after recited were what were written on them:
when thou art passed over; that is, the river Jordan:
that thou mayest go in unto the land which the Lord thy God giveth thee, a land flowing with milk and honey; this account of the land of Canaan is so frequently observed, to imprint upon their minds a sense of the great goodness of God in giving them such a fruitful country, and to point out to them the obligation they lay under to observe the laws of God ordered to be written on plastered stones, as soon as they came into it:
as the Lord God of thy fathers hath promised thee; Exo 3:8.
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Gill: Deu 27:4 - -- And therefore it shall be, when ye be gone over Jordan,.... Some time after they had passed that river:
that ye shall set up these stones, which I...
And therefore it shall be, when ye be gone over Jordan,.... Some time after they had passed that river:
that ye shall set up these stones, which I command you this day, in Mount Ebal; a mountain near Shechem in Samaria, and was, as Benjamin of Tudela says r, dry as stones and rocks itself, and perhaps had its name, as some think s, from the root in the Arabic language which signifies to strip a tree of its leaves, and a derivative from it, white stones and a mountain in which such are found. Hither the stones commanded to be set up were to be brought, and fixed here; from whence it is not certain; it may be from some part of the mountain. Here the Samaritan version has Gerizim instead of Ebal, which is generally thought to be a wilful corruption of the Samaritans, in favour of their temple built at Gerizim:
and thou shall plaster them with plaster; as before directed, Deu 27:2.
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Gill: Deu 27:5 - -- And there shall thou build an altar to the Lord thy God,.... On the same mountain, though not of the same stones. Jarchi's note is,"after that (the se...
And there shall thou build an altar to the Lord thy God,.... On the same mountain, though not of the same stones. Jarchi's note is,"after that (the setting up of the plastered stones) thou shalt bring from thence (from Jordan) others, and build of them an altar on Mount Ebal;''but Josephus t places this altar not on Mount Ebal, but between that and Gerizim. This altar, he says, was ordered to be built towards the rising sun, not far from the city of Shechem, between two mountains, Gerizim and Ebal; but the text is express, that it was to be built where the stones were set up, which was on Mount Ebal, and there it was built, Jos 8:30; an altar of stones; of whole stones, as in Deu 27:6, not broken, nor hewed, but rough as they were when taken out of the quarry:
thou shalt not lift up any iron tool upon them; to hew them, and make them smooth; See Gill on Exo 20:25;
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Gill: Deu 27:6 - -- Thou shall build the altar of the Lord thy God of whole stones,.... And of such Joshua did build it, Jos 8:31,
and thou shalt offer burnt offerings...
Thou shall build the altar of the Lord thy God of whole stones,.... And of such Joshua did build it, Jos 8:31,
and thou shalt offer burnt offerings thereon unto the Lord thy God; and very likely sin offerings too; for these frequently went together, the one to make atonement for sin, and the other as a gift, and by way of thankfulness for the acceptance of the former; and both typical of Christ, the true sacrifice, and the antitype of all the legal sacrifices.
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Gill: Deu 27:7 - -- And thou shall offer peace offerings,.... Part of which belonged to God, which was burnt on the altar, and another part to the priest that offered the...
And thou shall offer peace offerings,.... Part of which belonged to God, which was burnt on the altar, and another part to the priest that offered them; and the rest to the owner that brought them, which he eat of with his friends; so it follows:
and shall eat there, and rejoice before the Lord thy God: now this altar, where these sacrifices were offered, was on the very spot where the stones were on which the law was written; and may point at the gracious provision God has made for the redemption of his people from the curse of it by Christ, who became a substitute for them in their legal place and stead. The altar being of rough unhewn stones was a type of him in his human nature, who is the stone in the vision cut out of the mountain without hands; and being unpolished may denote the meanness of his outward appearance, on account of which he was rejected by the Jewish builders; and no iron tool being to be lifted up on them, may signify that nothing of man's is to be added to the sacrifice and satisfaction of Christ, and salvation by him; and this being in Ebal, where the curses were pronounced, shows that Christ, by the offering up of himself for the sins of his people, has made atonement for them, and thereby has delivered them from the curse of the law, being made a curse for them; all which is matter of joy and gladness to them.
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Gill: Deu 27:8 - -- And thou shall write upon the stones all the words of this law,.... Not upon the stones of the altar, but upon the first stones brought to Mount Ebal,...
And thou shall write upon the stones all the words of this law,.... Not upon the stones of the altar, but upon the first stones brought to Mount Ebal, and set up there before, and on which the words were inscribed before the altar was erected; though according to the Misnah u the altar was built of these stones, and on that the law written; for it is said,"they shall bring the stones (#De 27:2,4) and build the altar, and plaster it with plaster, and write upon it all the words of the law:''with which Josephus agrees, who says w,"that when Moses was about to die, he ordered the blessings and the curses to be written on the altar, on both sides of it:''could this be made clearly to appear, it would be easy to observe the accomplishment of it in Christ, who was made under the law, became subject to it, had it written on his heart, obeyed the precepts and bore the penalty of it, and had all the curses of it laid on him, and thereby redeemed his people from them. However, be it on which it may that the words of the law were written, they were written
very plainly; so that they might be easily read; in seventy languages, according to the Jewish writers; which they say was done, that whoever would learn the law might learn it, and so the Gentiles had no excuse x; for it is a prevailing notion with them, that there were so many nations and languages. The law being written on stones denotes the duration of it, which continued not only during the times of the Old Testament dispensation, and to the times of John, and had its fulfilment in Christ, but still continues; for though Christ has redeemed his people from the curse and condemnation of it, yet it is in his hands as a rule of direction to them as to their walk and conversation: nor is it made void by any doctrine of the Gospel, and nothing more strongly enforces obedience to it than the Gospel. The moral law is immutable, invariable, and eternal in its nature, and in the matter of it. This may also point at the hardness of men's hearts, their non-subjection to the law, and disobedience of it; and these stones being covered with plaster may be an emblem of formalists and hypocrites, who are like whited walls and sepulchres, Mat 23:27, have a form of the law in their heads, but not in their hearts; are Jews outwardly, but not inwardly, Rom 2:28; externally righteous before men, as if they were strict observers of the law, but internally very wicked; and have hard, blind, and impenitent hearts, under the cover of the law, and a profession of strict regard to it; and this being done on the same mount where the curses were pronounced, shows that they were on account of the breach of this law.
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Gill: Deu 27:9 - -- And Moses and the priests the Levites spake unto all Israel,.... The priests who were Levites, as all the priests that were lawful ones were; and ther...
And Moses and the priests the Levites spake unto all Israel,.... The priests who were Levites, as all the priests that were lawful ones were; and there were none but such at this time, who were. Eleazar and Ithamar, and their sons; these joined with Moses in the following exhortations to the people of Israel, as being particularly concerned in instructing them in the knowledge of the laws, and in seeing them put in execution:
saying, take heed, and hearken, O Israel; to what was about to be said unto them, as well as to what had: been said:
this day thou art become the people of the Lord thy God; they were his people before; he had chosen them to be his special people above all others; he had redeemed them out of Egypt; he had led them through the wilderness, and provided for them and protected them there, and had given them laws and statutes to observe to walk in; all which showed them to be his peculiar people: but now in a very formal and solemn manner they were avouched and declared by him to be his people, and they had solemnly avouched and declared that he was their God and King; and every day, according to Jarchi, was to be considered as this day, as if it was the day of entering into covenant with him.
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Gill: Deu 27:10 - -- Thou shalt therefore obey the voice of the Lord thy God,.... In whatsoever he directs in his word, and by his prophets, and especially by his Son, emi...
Thou shalt therefore obey the voice of the Lord thy God,.... In whatsoever he directs in his word, and by his prophets, and especially by his Son, eminently called the Word of the Lord:
and do his commandments and his statutes, which I command thee this day; See Gill on Deu 27:1.
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Gill: Deu 27:11 - -- And Moses charged the people the same,.... That he gave the above orders to set up stones, and plaster them, and write the law on them, and build an a...
And Moses charged the people the same,.... That he gave the above orders to set up stones, and plaster them, and write the law on them, and build an altar in the same place, and offer sacrifices when come into the land of Canaan:
saying; as follows.
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expand allCommentary -- Verse Notes / Footnotes
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NET Notes: Deu 27:2 Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.
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NET Notes: Deu 27:4 Smr reads “Mount Gerizim” for the MT reading “Mount Ebal” to justify the location of the Samaritan temple there in the postexi...
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NET Notes: Deu 27:10 Heb “listen to the voice of the Lord your God.” Here “listen” (NAB “hearken”) means “obey” (cf. KJV, A...
Geneva Bible: Deu 27:1 And Moses with the elders of Israel ( a ) commanded the people, saying, Keep all the commandments which I command you this day.
( a ) As God's minist...
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Geneva Bible: Deu 27:3 ( b ) And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God...
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Geneva Bible: Deu 27:5 And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] ( c ) iron [tool] upon them.
( c ) The al...
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Geneva Bible: Deu 27:8 And thou shalt write upon the stones all the words of this law ( d ) very plainly.
( d ) That everyone may well read it, and understand it.
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Geneva Bible: Deu 27:10 Thou ( e ) shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
( e ) This co...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Deu 27:1-26
TSK Synopsis: Deu 27:1-26 - --1 The people are commanded to write the law upon stones,5 and to build an altar of whole stones.11 The tribes to be divided on Gerizim and Ebal.14 The...
MHCC -> Deu 27:1-10; Deu 27:11-26
MHCC: Deu 27:1-10 - --As soon as they were come into Canaan, they must set up a monument, on which they must write the words of this law. They must set up an altar. The wor...
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MHCC: Deu 27:11-26 - --The six tribes appointed for blessing, were all children of the free women, for to such the promise belongs, Gal 4:31. Levi is here among the rest. Mi...
Matthew Henry -> Deu 27:1-10; Deu 27:11-26
Matthew Henry: Deu 27:1-10 - -- Here is, I. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed up...
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Matthew Henry: Deu 27:11-26 - -- When the law was written, to be seen and read by all men, the sanctions of it were to be published, which, to complete the solemnity of their cove...
Keil-Delitzsch -> Deu 27:1-10; Deu 27:11-13
Keil-Delitzsch: Deu 27:1-10 - --
The command in Deu 27:1 to keep the whole law ( שׁמר , inf. abs . for the imperative, as in Exo 13:3, etc.), with which the instructions that fol...
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Keil-Delitzsch: Deu 27:11-13 - --
With the solemn erection of the stones with the law written upon them, Israel was to transfer to the land the blessing and curse of the law, as was ...
Constable -> Deu 27:1--29:2; Deu 27:1-13
Constable: Deu 27:1--29:2 - --V. PREPARATIONS FOR RENEWING THE COVENANT 27:1--29:1
Moses now gave the new generation its instructions concerni...
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