IDuteronomi 27:12

Izhibhalo Ezingcwele

12 Aba baya kuma basikelele abantu, entabeni yeGerizim, nakuyiwela iYordan: uSimon, noLevi, noYuda, noIsakare, noYosefu, noBhenjamin:

Bible Verse Review
  from Treasury of Scripure Knowledge

upon mount Gerizim: Mount Gerizim and mount Ebal being only separated by a narrow valley, not above a furlong broad, what was spoken with a loud voice on the one might be heard on the other (see note on Judges 9:7). It is probable, however, that the particle âl should be rendered by, as it frequently signifies; for when this direction was reduced to practice - Joshua 8:33, it seems that the people did not stand on the mountains, but over against them in the plain. But the Talmud says, that six tribes went up on each, while the priest and Levites and the ark remained beneath. Deuteronomy 11:26-29, Joshua 8:33, Joshua 8:34, Judges 9:7

Simeon: Genesis 29:33-35, Genesis 30:18, Genesis 30:24, Genesis 35:18

Reciprocal: Deuteronomy 11:29 - put the blessing Psalms 114:2 - General John 4:20 - fathers

Gill's Notes on the Bible

These shall stand upon Mount Gerizim to bless the people,

widen ye are come over Jordan,.... Which was a mountain in Samaria opposite to Mount Ebal, a valley of a furlong broad lay between them y; and, according to Hillerus z, had its name from being broken off from that, they being, as it should seem, originally one mountain, and now two tops of the same; so Burchard; but others think it signifies the mountain of the mowers or cutters down a; that is, of grass or corn, being a very fruitful one; and Benjamin of Tudela says b, that in his time, on Mount Gerizim were fountains and orchards; and being such a fertile mountain, it was very proper to bless upon. Mr. Maundrel c, a late traveller in those parts, says,

"though neither of the mountains have much to boast of as to their pleasantness, yet as one passes between them, Gerizim seems to discover a somewhat more verdant fruitful aspect than 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.''

Josephus d says, that Gerizim was on the right hand, and Ebal on the left; which may serve to strengthen the observation of Ainsworth, in allusion hereunto, that in the last judgment those on the right hand will be pronounced blessed, and those on the left hand cursed:

Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: these appointed for blessing were children of the mistress, or free woman, as Aben Ezra and many others have observed; the four first were the sons of Leah, and the two last the sons of Rachel, and therefore employed in the most honourable and desirable service: and who so proper to pronounce or receive the blessing as the children of the free woman, of Jerusalem above, which is free, the mother of us all that are born again, and are made free by the Son of God, and are free indeed, and are entitled to all the blessings of grace and glory?

y Vid. Maundrel's Journey from Aleppo, &c. p. 59, 62. z Onomastic. Sacr. p. 168. a Reland. Dissert. de Monte Gerizim. p. 128. b Itinerar. p. 40. c Journey from Aleppo, &c. p. 61. Edit. 7. d Antiqu. l. 4. c. 8. sect. 44.

Barnes' Notes on the Bible

Compare Joshua 8:32-35. The solemnity was apparently designed only for the single occasion on which it actually took place.

Deuteronomy 27:12, Deuteronomy 27:13

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 Genesis 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 Acts 7:12; Revelation 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 Deuteronomy 27:14 are no doubt “the priests the Levites” (compareJoshua 8:33; Joshua 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.

Deuteronomy 27:15

The “Amen” attested the conviction of the utterers that the sentences to which they responded were true, just, and certain; so in Numbers 5:22, and in our own Commination Office, which is modelled after this ordinance of Moses.

Deuteronomy 27:15-26

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.

Clarke's Notes on the Bible

Verse Deuteronomy 27:12. These shall stand upon Mount Gerizim to bless the people — Instead of upon Mount, c., we may translate by, as the particle על al is sometimes used for we do not find that the tribes did stand on either mount, for in Joshua 8:33, when this direction was reduced to practice, we find the people did not stand on the mountains, but over against them on the plain. See the observations at the end of this chapter. Deuteronomy 27:26.