29 30<\/strong>. A return to the Sg. form of address, with phrases peculiar to that form (see Deu 6:10<\/span>, Deu 7:1<\/span>). Whether it is original here, or dependent on Deu 27:12<\/span> f. (cp. Jos 8:33<\/span> f.), is doubtful.<\/p>\n 29<\/strong>. shall bring thee unto the land<\/em>, etc.] Son 7:1<\/span>, q.v.<\/p>\n the blessing upon mount Gerizim, and the curse upon mount Ebal<\/em> ] The two most prominent hills on the Western Range, whether seen from the Mediterranean or from the E. of Jordan, on either side of what is not only the natural centre of Western Palestine, but the part most open to approach from E. Palestine. See the present writer’s HGHL<\/em>, ch. vi., and pp. 335 ff. Gerizim lies to the S., or, according to Semitic orientation, the right hand and lucky quarter of the heavens; ‘Ebal on the N., the left or sinister quarter. But the visitor to the locality will also be struck by the sympathy between our verse and the contrasted aspects of the two hills as they face each other: the N. face of Gerizim, the mount of blessing, is the more fertile; the opposite face of ‘Ebal, the mount of curse, much the more bare.<\/p>\n 30<\/strong>. A geographical gloss similar to those in Deu 1:2<\/span>, and in chs. 2, 3, and introduced by are they not<\/em>, as Deu 3:11<\/span>.<\/p>\n beyond Jordan<\/em> ] True to the speaker’s position on the E. of Jordan, so Deu 3:20<\/span>; Deu 3:25<\/span>. Contrast, as untrue to the speaker’s position, Deu 3:8<\/span> (part of Moses’speech), Deu 1:1<\/span>; Deu 1:5<\/span>, Deu 4:46-47<\/span>; Deu 4:49<\/span> (all titles), and Deu 4:41<\/span> (a historical fragment).<\/p>\n behind the way of the going down of the sun<\/em> ] Of doubtful meaning. Behind<\/em> is, of course, west of<\/em> (according to the orientation alluded to above). But what is the way<\/em>? It has been understood by most as the great road traversing Western<\/em> Palestine from N. to S., to the immediate west of which the two mountains lie (Dillm., who quotes Ritter, Erdkunde von Asien<\/em>, xvi. 658 f. = Geog. of Pal<\/em>. iv. 293 ff., Driver, Marti). Steuern. proposes, by the addition of one letter, to read west of it<\/em>, i.e. the Jordan, and to translate the rest in the direction of the sunsetting<\/em>; cp. the LXX (not ) ‘behind (it) towards the sunset.’ Such redundance is not uncharacteristic of the deuteronomic editors.<\/p>\n in the land of the Canaanites<\/em> ] Not D’s usual name for the inhabitants of the land; see on Deu 1:7<\/span>.<\/p>\n which dwell in the Arabah<\/em> ] See on Deu 1:1<\/span>: the Jordan valley, not relevant to the position of ‘Ebal and Gerizim. The whole clause is very probably a still later addition, especially as the following clause connects naturally with that position. So, too, the Massoretic punctuation of the text implies.<\/p>\n over against Gilgal, beside the oaks of Moreh<\/em> ] The Gilgal<\/em>, i.e. stone-circle. There were several places of this name W. of Jordan and still marked by Arabic forms of it (see ‘Gilgal’ in E. B.<\/em> by the present writer): (1) One was the Gilgal near Jericho, and with this certain Rabbis, followed by Eusebius, Jerome, and a constant Christian tradition, have identified the Gilgal of our text. So, too, a number of modern commentators. Others, changing the punctuation, refer the words over against the Gilgal<\/em> to the Canaanites which dwell in the ‘Arabah<\/em>. (2) A second Gilgal lay on the Western Range above Bethel (2Ki 2:1-8<\/span>) and has been identified with the present Jiljilyeh seven miles N. of Bethel, which, though actually lower than Bethel, stands on a hill so bold and isolated that the phrase to go down thence to Bethel would not be inappropriate. This also has been identified with the Gilgal of our text, yet it is at a good distance from Gerizim and ‘Ebal, and stands in no definite relation to them. (3) Dillmann supposed some Gilgal near Shechem, and his hypothesis has been justified by the discovery of the name Juleijil (Ar. dimin. of Gilgal<\/em>) on the plain one mile E. of the foot of Gerizim and 2 miles SE. of Shechem. This suits the data of our passage (including the following oaks<\/em> or terebinths of Moreh<\/em>), and its claims have been defended in detail by Schlatter ( Zur Topogr. u. Gesch. Palstinas<\/em>, 246 ff.) and accepted by Buhl ( Pal.<\/em> 202 ff.); cp. the present writer in Critical Review<\/em>, Oct. 1895, 346 ff., and art. ‘Gilgal’ in E.B.<\/em>; and Driver, Deuteronomy 3<\/em><\/span> rd ed. (1901), p. xxi. In 1901 the present writer visited Juleijil, and a thorough examination of the site convinced him that it is the Gilgal of our text. A hill, some two hundred feet high, rises from the Makhneh plain just opposite the valley between Gerizim and ‘Ebal. The trace of a broad winding road leads to the summit, which is covered with ancient remains, including those of a large stone-circle composed of huge blocks. There is no more suitable site for a sanctuary in all W. Palestine. Cp. G. Hlscher, ZDPV<\/em>, xxxiii. 102 f.<\/p>\n beside the oaks of Moreh<\/em> ] Read, with Sam. and LXX, the oak. The oak<\/em> or terebinth of Moreh<\/em>, ‘the Revealer,’ takes us back to Abraham, who found it here by Shechem and built an altar, Gen 12:6<\/span> (J), from which the above mention of the Canaanites (it is J’s word for the inhabitants of the land) may have been derived by the annotating editor. On trees, as impressing especially the nomads of the treeless desert with their speaking and oracular powers, see on Deu 12:2<\/span> and the present writer’s Early Poetry of Israel<\/em>, 32 f.<\/p>\n Thou shalt put the blessing upon mount Gerizim – <\/B>literally, thou shalt give, i. e., give utterance to it. On the ceremony see Deu 27:14<\/span> ff.<\/P> Mount Gerizim, barren like Ebal, was probably selected as the hill of benediction because it was the southernmost of the two, the south being the region, according to Hebrew ideas, of light, and so of life and blessing. The situation of the mountains is described more accurately in Deu 11:30<\/span>. The words by the way where the sun goeth down, should run, beyond the road of the west; i. e., on the further side of the main track which ran from Syria and Damascus to Jerusalem and Egypt through the center of Palestine. This is called the way of the west in contrast to the ether main route from Damascus to the south which passed through the district east of Jordan. The further specifications Gilgal and the plains (rather, the oaks, compare Gen 12:6<\/span> note) of Moreh, are added to define more particularly the section of Canaanites intended.<\/P> This Gilgal is perhaps to be found in Jiljilia, a large village about twelve miles south of Gerizim.<\/P><\/p>\n Verse 29<\/span>. Thou shalt put the blessing upon Mount Gerizim, and<\/B><\/I> <\/B>the curse upon Mount Ebal.<\/B><\/I>] The etymology of these names may be supposed to cast some light on this institution. gerizzim<\/I>, from garaz<\/I>, to cut, cut off, cut down; hence<\/I> gerizzim, the cutters down, fellers<\/I>, and reapers<\/I> or harvest-men<\/I>, this mountain being supposed to have its name from its great fertility<\/I>, or the abundance of the crops it yielded, which is a possible case. Of ebal<\/I> or eybal<\/I> the root is not found in Hebrew; but in Arabic [Arabic] abala<\/I> signifies rough<\/I>, rugged, curled, c.<\/I> and [Arabic] abalo<\/I>, from the same root, signifies white stones<\/I>, and a mountain<\/I> in which such stones are found; [Arabic] alabalo, the mount of white stones<\/I>. See Giggeius<\/I> and Golius<\/I>. And as it is supposed that the mountain had this name because of its barrenness<\/I>, on this metaphorical interpretation the sense of the passage would appear to be the following: God will so superintend the land, and have it continually under the eye of his watchful providence, that no change can happen in it but according to his Divine counsel, so that its fertility<\/I> shall ever be the consequence of the faithful obedience<\/I> of its inhabitants, and a proof of the blessing of God<\/I> upon it; on the contrary, its barrenness<\/I> shall be a proof that the people have departed from<\/I> their God<\/I>, and that his curse has in consequence fallen upon the land. See the manner of placing these blessings and curses, De 27:12<\/span>, c. That Gerizim is very fruitful<\/I>, and that Ebal is<\/I> very barren<\/I>, is the united testimony of all who have travelled in those parts. See Ludolf, Reland, Rab, Benjamin, and Mr. Maundrell. Sychem lies in the valley between these two mountains.<\/P> <\/P> THAT the land of Judea was naturally<\/I> very fertile, can scarcely be supposed by any who considers the accounts given of it by travellers with the exception of a few districts, the whole land is dry, stony, and barren, and particularly all the southern parts of Judea, and all the environs of Jerusalem, most of which are represented as absolutely incapable of cultivation. How then could it ever support its vast number of inhabitants? By the especial providence of God. While God kept that people under his continual protection, their land was a paradise; they lent to all nations and borrowed from none. What has it been since? A demi-solitude, because that especial blessing no longer descends upon it. No land, says Calmet, was more fertile while under the benediction of God; none more barren when under his curse. Its present state is a proof of the declaration of Moses, De 28:23<\/span>: “The heaven<\/I> over their head is brass<\/I>; the earth<\/I> under their feet, iron<\/I>.” The land itself, in its present state is an ample proof of the authenticity of the Pentateuch. Should facts of this kind be lost sight of by any who read the sacred writings?<\/P><\/p>\n Thou shalt put the blessing, <\/B>Heb. thou shalt give<\/I>, i.e. speak or pronounce, or cause to be pronounced. So the word to give<\/I> is used, Deu 13:1<\/span>,2<\/span>; Job 36:3<\/span>; Pro 9:9<\/span>. This is more particularly expressed Deu 27:12<\/span>,13<\/span>; Jos 8:33<\/span>, whither I refer the reader. <\/P> <\/p>\n And it shall come to pass, when the Lord thy God hath bought thee into the land whither thou goest to possess it<\/strong>,…. Which is often observed, as being near at hand; and when and where many things were to be done, which could not be done in the place and circumstances they now were, particularly what follows:<\/p>\n that thou shall put the blessing on Mount Gerizim, and the curse upon Mount Ebal<\/strong>; that is, pronounce the one on one mountain, and the other on the other mountain, or at least towards them, or over against them. The Targum of Jonathan is<\/p>\n “ye shall set six tribes on Mount Gerizim, and six tribes on Mount Ebal; (#De 27:12,13) blessing they shall turn their faces against Mount Gerizim, and cursing they shall turn their faces against Mount Ebal;”<\/p>\n with which agrees the account given in the Misnah;<\/p>\n “six tribes went to the top of Mount Gerizim, and six to the top of Mount Ebal; and the priests and the Levites, and the ark, stood below in the middle; the priests surrounded the ark, and the Levites the priests, and all Israel were on this and on that side of the ark, as in Jos 8:33<\/span> then they turned their faces against Gerizim, they opened with the blessing, blessed is he that maketh not any graven or molten image, and both answered “Amen”; then they turned their faces against Mount Ebal, and opened with the curse, De 27:15<\/span> and both answered Amen s;”<\/p>\n see the performance of this command in Jos 8:33<\/span>.<\/p>\n s Sotah, c. 7. sect. 5.<\/p>\n 29. And it shall come to pass, when the Lord. I have lately expounded a similar passage, which, although it is subsequent in the order observed by Moses, yet, inasmuch as it sets out the matter more clearly, I have not hesitated for perspicuity’s sake to put first. I said that God’s intention was, whilst appointing the Israelites to proclaim their own condemnation, to lay them under more solemn obligation to keep the Law. If He had Himself declared His will through the Levites only, they ought indeed to have been seriously affected, and to have listened with reverence both to the blessings and the curses; but when each of them testifies with his own mouth what the Levites dictated by God’s command, the introduction of this assent, as a solemn ratification, (205) was more efficacious in awakening their zeal and attention. A more fitting season, however, for this protest was after they had entered the promised land than as if it had been made in the plain of Moab; for the sight of the land tended to its confirmation, as if they had been brought into court to make a covenant with God. <\/p>\n These (206) two mountains are situated opposite to each other, in such a manner that the two divisions of the people might easily stand to bless and to curse, so that they might in concert approve of the promises and threats of God. <\/p>\n (205) The Latin word used by C. is a legal one, ratihabitio, explained by Du Cange by “ confirmatio, occurring more than once in the Digest, and in more modern writers.” — Adelung’s Gloss. Man., in voce. <\/p>\n (206) “Ebal and Gerizim are two closely adjoining mountains, separated by a narrow valley, about a furlong in breadth, in which stands the town of Naplous, the ancient Shechem. This beautiful valley, covered with olive woods and corn fields, has Mount Gerizim on the south, and Mount Ebal on the north. The two mountains are, according to Buckingham, nearly equal in altitude, neither of them exceeding seven or eight hundred feet above the level of the valley, but much more above the level of the sea, as the whole country here is considerably elevated.” — Illustrated Comment on Deu 27:4<\/span>. <\/p>\n (29) The blessing . . . and the curse . . .<\/strong>The Targum of Onkelos says, Those that bless, and those that curse. (See Deu. 27:12-13<\/span>, and Note.[1])<\/p>\n [1] The other Targums say, When they bless they shall turn their faces towards Mount Gerizim; and when they curse they shall turn their faces towards Mount Ebal. This confirms the antiquity of the view taken in the Talmud.<\/p>\n 29<\/strong>. <\/strong> Thou shalt put the blessing upon Mount Gerizim, and the curse upon Mount Ebal <\/strong> There were special reasons for selecting these mountains. They are almost at the geographical centre of the land. They lie opposite each other, with a beautiful, well-watered valley between Ebal on the north and Gerizim on the south, each rising more than twenty-five hundred feet in height above the level of the sea. In the valley was Shechem modern Nablus. The modern town is beautifully surrounded with well-watered and productive gardens. Shechem was so prominent in the history of the patriarchs that the gathering of the tribes there would be especially impressive and significant. This was the first spot where Abraham pitched his tent in Canaan, and where he built an altar. To this place Jacob came on his return from Mesopotamia, and pitched his tent east of the city near to Shechem. Here he bought the parcel of a field from Hamor, Shechem’s father. Gen 33:19<\/span>. Here, too, he built an altar for worship. Here the tribes were soon to bury the bones of Joseph. See Jos 24:32<\/span>.<\/p>\n Deu 11:29 And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.<\/p>\n Ver. 29. Put the blessing upon mount Gerizim.<\/strong> ] That is, Pronounce it there. See Jos 8:33<\/span> . Hence the Samaritans built their temple on this mount as a blessed place, and there worshipped they knew not what Joh 4:20<\/span> ; <\/em> Joh 4:22 calling themselves, Those that belong to the blessed mount.<\/p>\n NASB (UPDATED) TEXT: Deu 11:29-32<\/p>\n 29It shall come about, when the LORD your God brings you into the land where you are entering to possess it, that you shall place the blessing on Mount Gerizim and the curse on Mount Ebal. 30Are they not across the Jordan, west of the way toward the sunset, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oaks of Moreh? 31For you are about to cross the Jordan to go in to possess the land which the LORD your God is giving you, and you shall possess it and live in it, 32and you shall be careful to do all the statutes and the judgments which I am setting before you today.<\/p>\n Deu 11:29 the blessing. . .the curse This verse describes the covenant renewal ceremony conducted by Joshua at Shechem (cf. chapters 27-28 and Jos 8:30-35). Apparently two groups of Levitical singers sang or chanted the blessing from Mt. Gerezim and the curses from Mr. Ebal. These two mountains flank Shechem (i.e., meaning shoulder blades, BDB 1014). Archaeology has found a large stone altar on Mt. Ebal which matches the description of this altar in the Talmud. See Introduction to the book VII.<\/p>\n This follows the Suzerain Hittite Treaties, which relate to the king and his subjects (cf. Deuteronomy 27 : Joshua 24 for the same pattern).<\/p>\n Deu 11:30 Arabah This is the Jordan Valley south of the Dead Sea. See note at Deu 1:1.<\/p>\n Gilgal This means a circle of stones (BDB 166 II), which was the name of the Israelites’ first camp site in Canaan (cf. Jos 4:19). However, this one may be farther north near Shechem (see The IVP Bible Background Commentary, OT, p. 181). See full note at Gen 13:18 online at www.freebiblecommentary.org . <\/p>\n oaks of Moreh This was a sacred tree or grove. We know this was a sacred site near Shechem because of Gen 12:6; Gen 35:4. Moreh means teacher (BDB 435).<\/p>\n Deu 11:31-32 These are summary verses recounting what has been stated many times before.<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.<\/p>\n 1. Why does Deuteronomy repeat the same phrases and historical incidents so much?<\/p>\n 2. How are the conditional or volitional elements of the Covenant emphasized?<\/p>\n 3. How is the sovereignty of YHWH emphasized?<\/p>\n Gerizim. North of Shechem. Compare Jos 8:33, Jos 8:34, and see Deu 27:12. <\/p>\n Ebal. South of Shechem. Both mounts here named for first time. Not mentioned after Judges. <\/p>\n put the blessing: Deu 27:12-26, Jos 8:30-35 <\/p>\n Gerizim: Gerizim and Ebal, mountains west of Jordan, and in the tribe of Ephraim, are opposite, or parallel to each other, extending from east to west; mount Gerizim being on the south, and mount Ebal on the north. They are separated by the beautiful valley in which Shechem or Nablous is situated, which is only about 200 paces in width. Both mountains are much alike in length, height, and figure; being about a league in length, in the form of a semicircle, and so steep, on the side of Shechem, that there is scarcely any shelving: their altitude appeared to Mr. Buckingham nearly equal, not exceeding 700 or 800 feet from the level of the valley, which is itself elevated. But though they resemble each other in these particulars, yet in another they are very dissimilar; for, says Maundrell, “though neither of the mountains has much to boast of as to its pleasantness, yet, as one passes between them, Gerizim seems to discover a somewhat more verdant, fruitful aspect then Ebal: the reason of which may be, because fronting towards the north, it is sheltered from the heat of the sun by its own shade; whereas Ebal, looking southward, and receiving the sun that comes directly upon it, must by consequence be rendered more scorched and unfruitful.” <\/p>\n Amalek in the tribe of Ephraim Jdg 12:15,Calvary near Jerusalem Luk 23:33,Carmel near the Mediterranean Jos 19:26,Ebal near to Gerizim Jos 8:30,En-gedi near the Dead Sea Jos 15:62,Gaash in the tribe of Ephraim Jos 24:30,Gilboa south of the valley of Israel 2Sa 1:21,Gilead beyond Jordan Gen 31:21-25,Gerizim on which afterwards stood a temple of the Samaritans Jdg 9:7,Hermon beyond Jordan Jos 11:3,Hor in Idumea Num 20:22,Horeb in Arabia Petrea near Sinai Deu 1:2,Lebanon separates Syria from Palestine Deu 3:25,Moriah where the temple was built 2Ch 3:1,Nebo part of the mountains of Abarim Num 32:3,Olives east of Jerusalem divided only by brook Kidron 1Ki 11:17, 2Ki 23:13, Act 1:12,Paran in Arabia Petrea Gen 14:6, Deu 1:1,Pisgah beyond Jordan Num 21:20, Deu 34:1,Seir in Idume Gen 14:6,Sinai in Arabia Petrea Exo 19:2, Deu 33:2,Sion near to mount Moriah 2Sa 5:7,Tabor in the Lower Galilee Jdg 4:6 <\/p>\n Reciprocal: Deu 7:1 – the Lord Deu 27:4 – in mount Ebal Deu 27:13 – mount Ebal Jos 8:33 – Moses Zec 5:3 – the curse<\/p>\n Deu 11:29-30. Put Hebrew, Thou shalt give; that is, speak, or pronounce, or cause to be pronounced. This is more particularly expressed Deu 27:12-13. Over against Looking toward Gilgal, though at some considerable distance from it. Beside the plains of Moreh This was one of the first places that Abraham came to in Canaan. So that in sending them thither to hear the blessing and the curse, they were reminded of the promise made to Abram in that very place, Gen 12:6-7.<\/p>\n And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. 29 30. A return to the Sg. form of address, with phrases peculiar to that form … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 11:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5246","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5246","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5246"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5246\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5246"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5246"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5246"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"