4<\/strong>. which I command you<\/em> ] LXX B, etc., thee<\/em>; other codd. you<\/em>.<\/p>\n in mount Ebal<\/em> ] See on Deu 11:29<\/span>, and introd. note to this passage. Sam. Gerizm<\/em>, the sacred mountain of the Samaritans. How far this direction for the site of the erected stones is consistent with that in Deu 27:2<\/em><\/span>, on the day on which ye shall pass over Jordan<\/em>, may be seen from the following. Mt ‘Ebal is about 18 miles from the nearest of the Jordan fords, at the present Jisr ed-Damieh, the most natural place of passage from E. to W. Palestine. Even if the writer intended this as the place of Israel’s crossing of the Jordan the interval is considerable between it and their arrival at Shechem. And, of course, the interval between Israel’s crossing at Jericho and their attainment of Shechem, as recorded in the Book of Joshua, is very much greater.<\/p>\n In mount Ebal – <\/B>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.<\/P> The erection of the altar, the offering thereon burnt-offerings and peace-offerings Deu 27:6-7<\/span>, 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<\/span>). 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<\/span> ff set out verbatim the curses only, the blessings being omitted. The law because of mans sinfulness brings on him first and chiefly a curse: compare Deu 31:16-17<\/span>; Gal 3:10<\/span>.<\/P> <\/p>\n Verse 4<\/span>. Set up these stones – in Mount Ebal<\/B><\/I>] So the present Hebrew text, but the Samaritan has Mount Gerizim<\/I>. Dr. Kennicott has largely defended the reading of the Samaritan in his second dissertation on the present state of the Hebrew text<\/I>, and Dr. Parry has defended the Hebrew against the Samaritan in his Case<\/I> between Gerizim and Ebal fairly stated<\/I>. So has J. H. Verschuir<\/I>, in his Dissert. Critica<\/I>. 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<\/I> abounds with springs, gardens, and orchards, and that it is covered with a beautiful verdure, while Ebal<\/I> is as naked<\/I> and as barren as a rock. On this very account the former was highly proper for the ceremony of blessing<\/I>, and the latter for the ceremony of cursing<\/I>.<\/P> <\/p>\n Mount Ebal; <\/B>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 Christs being made a curse for us, Gal 3:13<\/span>. <\/P> <\/p>\n And therefore it shall be, when ye be gone over Jordan<\/strong>,…. Some time after they had passed that river:<\/p>\n [that] ye shall set up these stones, which I command you this day, in Mount Ebal<\/strong>; 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:<\/p>\n and thou shall plaster them with plaster<\/strong>; as before directed, De 27:2<\/span>.<\/p>\n r Itinerar. p. 40. s Reland. Dissert. 3. de Monte Gerizim, p. 128. See Castel. Lexic. Heptaglott col 2642.<\/p>\n 4<\/strong>. <\/strong> In Mount Ebal <\/strong> The Samaritan Pentateuch reads Gerizim. This reading is adopted by Kennicott, Semler, Colenso, and others. The probability is that the original reading, Ebal<\/strong>, was changed by the Samaritans to make the place of their temple, which was on Gerizim, more sacred.<\/p>\n Ver. <\/em><\/strong>4, 5. <\/strong>In mount Ebal<\/em><\/strong><\/strong> Dr. Parry has given a very just turn to this passage, remarking well from Noldius, that we should not read in mount Ebal, <\/em>but BY mount Ebal, <\/em>as, in the 12th and 13th verses, UPON mount Gerizzim, <\/em>and UPON mount Ebal, <\/em>should be BY mount Gerizzim, <\/em>and BY mount Ebal: <\/em>and accordingly we find, that when this commandment was fulfilled, the tribes did not stand upon the mountains, but in the plain between them; half of them over-against mount Gerizzim, and half of them over-against mount Ebal. <\/em>Jos 8:33<\/span>. And in the middle of this plain, it is most probable, the altar was erected; the very place, as there is great reason to believe, where Abraham erected his first altar in the land of Canaan. See Gen 12:6-7<\/span>. But as every law is best understood by the manner in which it is executed by those to whom it is delivered, we postpone any further observations on the subject till we come to Jos 8:30<\/span>.; in the mean time referring those who are inclined to enter more deeply into the point to Dr. Kennicott’s 2nd Dissertation, and Dr. Parry’s Case between Gerizzim and Ebal fairly stated: observing only, concerning these two mountains, that they fitly represented the blessings and curses delivered near them. They were situated in the centre of the promised land, in the tribe of Ephraim, between Dan and Beer-sheba; having betwixt them a small town, anciently called Sichem, <\/em>or Shechem, <\/em>but afterwards Neapolis, <\/em>and now Naplose. Gerizzim <\/em>stands towards the south, with its surface declining to the north, and is sheltered from the heat of the sun by its own shade; whereas Ebal, <\/em>looking southward, is more open to the sun, falling directly upon it. The former is, therefore, clothed with a beautiful verdure; while the surface of the latter is scorched up and unfruitful. Gerizzim <\/em>abounds with springs, gardens, and orchards; Ebal <\/em>is as naked and barren as a rock. This difference in the faces of the two mountains has occasioned some to think, that the very names Gerizzim <\/em>and Ebal <\/em>denote fruitfulness and sterility; and their appearance strongly expresses which was proper for the ceremony of blessing, and which for that of cursing. See Maundrell p. 61 and Reland’s Dissertation concerning Gerizzim. <\/em>We would further observe, in confirmation of the interpretation above given, that as this altar was common to all the people, it is not likely it should have been placed on one mountain in preference to the other: nor is it likely that it should have been placed on a mountain at all, but much rather in the plain; as thus it was very convenient for the sacrifices and services: whereas it would have been much the contrary on either of these mountains, which were very rugged, and of steep ascent. Ebal <\/em>only is mentioned for brevity’s sake, as is usual with the sacred writer; and as appears from the context and parallel places. <\/p>\n Deu 27:4 Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.<\/p>\n Ver. 4. In mount Ebal.<\/strong> ] Where the curse was denounced, Deu 27:13 to signify, that those that sought salvation in the law, must needs be left under the curse. The law is a yoke of bondage, as Jerome calls it; and they who look for righteousness from thence are like oxen, who toil and draw, and when they have done their labour, are fatted for slaughter.<\/p>\n in mount Ebal. The stones, therefore, carried thither from Jordan. <\/p>\n Ebal = heaps. <\/p>\n 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 reading: to the writings of these authors the reader is referred. Deu 11:29, Deu 11:30, Jos 8:30-33 <\/p>\n Reciprocal: Deu 27:13 – mount Ebal<\/p>\n Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. 4. which I command you ] LXX B, etc., thee; other codd. you. in mount Ebal ] See on Deu 11:29, and … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 27:4”<\/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-5598","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5598","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=5598"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5598\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5598"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5598"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5598"}],"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: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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","protected":false},"excerpt":{"rendered":"