พระบัญญัติ 11:29

Thai King James Bible

และต่อมาเมื่อพระเยโฮวาห์พระเจ้าของท่านนำท่านเข้าไปในแผ่นดินซึ่งท่านจะเข้าไปยึดครองนั้น ท่านจงตั้งคำอวยพรไว้บนภูเขาเกริซิม และตั้งคำสาปแช่งไว้บนภูเขาเอบาล

Bible Verse Review
  from Treasury of Scripure Knowledge

put the blessing: Deuteronomy 27:12-26, Joshua 8:30-35

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."

Amalek in the tribe of Ephraim Judges 12:15,Calvary near Jerusalem Luke 23:33, Carmel near the Mediterranean Joshua 19:26, Ebal near to Gerizim Joshua 8:30, En-gedi near the Dead Sea Joshua 15:62, Gaash in the tribe of Ephraim Joshua 24:30, Gilboa south of the valley of Israel 2 Samuel 1:21, Gilead beyond Jordan Genesis 31:21-25, Gerizim on which afterwards stood a temple of the Samaritans Judges 9:7, Hermon beyond Jordan Joshua 11:3, Hor in Idumea Numbers 20:22, Horeb in Arabia Petrea near Sinai Deuteronomy 1:2, Lebanon separates Syria from Palestine Deuteronomy 3:25, Moriah where the temple was built 2 Chronicles 3:1, Nebo part of the mountains of Abarim Numbers 32:3, Olives east of Jerusalem divided only by brook Kidron 1 Kings 11:17, 2 Kings 23:13, Acts 1:12, Paran in Arabia Petrea Genesis 14:6, Deuteronomy 1:1, Pisgah beyond Jordan Numbers 21:20, Deuteronomy 34:1, Seir in Idume Genesis 14:6, Sinai in Arabia Petrea Exodus 19:2, Deuteronomy 33:2,Sion near to mount Moriah 2 Samuel 5:7, Tabor in the Lower Galilee Judges 4:6

Reciprocal: Deuteronomy 7:1 - the Lord Deuteronomy 27:4 - in mount Ebal Deuteronomy 27:13 - mount Ebal Joshua 8:33 - Moses Zechariah 5:3 - the curse

Gill's Notes on the Bible

And it shall come to pass, when the Lord thy God hath bought thee into the land whither thou goest to possess it,.... 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:

that thou shall put the blessing on Mount Gerizim, and the curse upon Mount Ebal; 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

"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;''

with which agrees the account given in the Misnah;

"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 Joshua 8:33 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, Deuteronomy 27:15 and both answered Amen s;''

see the performance of this command in Joshua 8:33.

s Sotah, c. 7. sect. 5.

Barnes' Notes on the Bible

Thou shalt put the blessing upon mount Gerizim - literally, thou shalt give, i. e., “give” utterance to it. On the ceremony see Deuteronomy 27:14 ff.

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 Deuteronomy 11:30. 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 Genesis 12:6 note) of Moreh,” are added to define more particularly the section of Canaanites intended.

This Gilgal is perhaps to be found in Jiljilia, a large village about twelve miles south of Gerizim.

Clarke's Notes on the Bible

Verse Deuteronomy 11:29. Thou shalt put the blessing upon Mount Gerizim, and the curse upon Mount Ebal. — The etymology of these names may be supposed to cast some light on this institution. גרזים gerizzim, from גרז garaz, to cut, cut off, cut down; hence גרזים gerizzim, the cutters down, fellers, and reapers or harvest-men, this mountain being supposed to have its name from its great fertility, or the abundance of the crops it yielded, which is a possible case. Of עיבל ebal or eybal the root is not found in Hebrew; but in Arabic [Arabic] abala signifies rough, rugged, curled, c. and [Arabic] abalo, from the same root, signifies white stones, and a mountain in which such stones are found; [Arabic] alabalo, the mount of white stones. See Giggeius and Golius. And as it is supposed that the mountain had this name because of its barrenness, 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 shall ever be the consequence of the faithful obedience of its inhabitants, and a proof of the blessing of God upon it; on the contrary, its barrenness shall be a proof that the people have departed from their God, and that his curse has in consequence fallen upon the land. See the manner of placing these blessings and curses, Deuteronomy 27:12, c. That Gerizim is very fruitful, and that Ebal is very barren, 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.

THAT the land of Judea was naturally 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, Deuteronomy 28:23: "The heaven over their head is brass; the earth under their feet, iron." 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?