Deuteronômio 27
Bob Utley · You Can Understand the Bible
Deuteronômio 27
CONTEXTUAL INSIGHTS Moses is mentioned in the third person (Deut. 27:1). Does this imply a literary variety or a scribe (contemporary or later)? Moderns must admit that the structure and process of the formation of OT books is unknown to us. There seems to be textual evidence for an editor (contemporary or later). Some examples in Deuteronomy of this editor or third voice (narrator) are Deut. 1:1-5; 2:10-12,20-23; 3:9,11,13b-14; 4:41-5:1a; 10:6-7,9; 27:1a,9a,11; 28:69; 29:1; 31:3,7a,9-10a,14a,14c-16a,22-23a,24-25,30; 32:44-45,48; 33:1; 34:1-4a,5-12 (see An Introduction to the Old Testament by Raymond B. Dillard and Fremper Longman III, p. 100). SPECIAL TOPIC: EDITORIAL ADDITIONS TO DEUTERONOMY An initial covenant ceremony at Shechem does not fit a supposed later date to support the concept of a centralized sanctuary in Jerusalem. Much of the Pentateuch is contemporary with Moses' day. It is obvious that editors have had a part in its formation (one clear example is Num. 12:3). SPECIAL TOPIC: MOSAIC AUTHORSHIP OF THE PENTATEUCH There is an obvious literary parallel between Deut. 11:26-32 and Deuteronomy 27. This covenant renewal ceremony forms a literary structure which divides Deuteronomy into legislation and narrative and identifies the different sermons of Moses. See Introduction to Deuteronomy, VIII. This chapter describes a royal land-grant treaty following the pattern of Hittite treaties (i.e. Deuteronomy as a whole and Joshua 24). Ebal, the highest point in the center of the land of Canaan symbolically shows the transfer of land to the Israelites. However, to maintain the rights and privileges of occupation, covenant obedience and loyalty to YHWH is demanded. SPECIAL TOPIC: HITTITE (Suzerain) TREATIES Israel's stormy history can be seen through the lens of Leviticus 26 and Deuteronomy 27-30. Her repeated covenant disobedience reaped the judgment of YHWH. She was to be a beacon of a happy and prosperous society (righteous brotherhood), but she reaped the whirlwind of YHWH's curses! YHWH's promises are only applicable to a repentant, believing, obedient, covenant people. Election does not replace obedience (cf. Galatians 3). SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP
Deuteronômio 27:1-8
27:1 "and the elders of Israel" Moses knew that soon the people would go into the Promised Land and that he would not be able to go (cf. Num. 20:12; 27:12-14; Deut. 3:26-27). He was trying to empower the tribal leadership groups. Only here do the elders join with Moses in addressing the people. In v. 9 Moses and the priests address the people. SPECIAL TOPIC: ELDER ▣ "Keep all the commandments" This is a recurrent theme (cf. Deut. 27:10) and condition for Israel's stay in the land. Notice the word "all"! SPECIAL TOPIC: KEEP 27:2 "on the day when you cross the Jordan. . .set up for yourself large stones" There were three sets of stones: at Gilgal (Deut. 27:1-3, cf. Joshua 4) at Shechem (Deut. 27:4-8) after the conquest and division of the land YHWH's law was written on a large stone and on a book/scroll (BDB 706, cf. Josh. 24:26-27) It is possible that the phrase "on the day" can be understood as "when," meaning both refer to Shechem. Exactly what was written on the stones is debated. They were large stones so they could hold a considerable amount of text. Many assume it is Deuteronomy 12-26 or 27-28 or 5:8-21 or even Exod. 20:22-23:33. ▣ "coat them with lime" This VERB (BDB 966, KB 1319, Qal PERFECT with waw) is found only in the OT in Deut. 27:2 and 4. This was an Egyptian method of preparation for writing. It was a long lasting way for writing to stay visible. The reason for writing the Law down was so that each person could read it for themselves (cf. Deut. 27:8; as well as future generations). 27:3 "write on them" There are several references in the Pentateuch which mention Moses' writing: Exodus 17:14; 24:4; 34:27,28 Numbers 33:2 Deuteronomy 27:3,8; 28:58; 29:21; 30:10; 31:9,22,24-26 SPECIAL TOPIC: MOSES' AUTHORSHIP OF THE PENTATEUCH ▣ "as the Lord, the God of your fathers, promised you" Shechem (Mt. Gerizim) is the place where Abraham (cf. Gen. 12:6-9) and Jacob (cf. Gen. 33:18-20) built altars. This showed the fulfillment of God's earlier promises to them. See Moses' words in Deut. 27:12. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "a land flowing with milk and honey" See full note at Deut. 6:3. 27:4 "Mount Ebal" There are two mountains (i.e. 3,080 feet high) on either side of the city of Shechem (i.e. which means shoulder blade). This was one of them. Shechem was the first place Abraham had earlier built an altar (cf. Gen. 12:6-7). 27:5 "you shall not wield an iron tool on them" This is possibly related to the structure of Canaanite altars (cf. Exod. 20:24-25). YHWH required that His altars had to be different from the manmade Canaanite altars (i.e. cut stones, Deut. 27:6). This account reflects Josh. 8:30-35. 27:6 "burnt offerings" A burnt offering is one that is totally consumed (i.e. given completely to YHWH, Lev. 1:1-7). SPECIAL TOPIC: BURNT OFFERINGS 27:7 "peace offering" This is partially burnt on the altar, part is given to priests, part is given back to the offerer for a communal meal with family, friends, and neighbors (cf. Lev. 3:1,7). SPECIAL TOPIC: PEACE OFFERING ▣ "you shall. . .rejoice" This is a theme in Deuteronomy (BDB 970, KB 1333, Qal PERFECT with waw, cf. Deut. 12:7,12,18; 14:26; 16:11,14; 26:11; 27:7). YHWH wanted to bless Israel so as to attract the attention of the surrounding nations. 27:8 "very distinctly" NKJV, Peshitta "very plainly" NRSV, LXX "very clearly" "write clearly" "carefully" "most distinctly" "clearly and carefully" This English translation is made up of two Hebrew INFINITIVE ABSOLUTES: BDB 91, KB 106, Piel ‒ "make distinct" or "plain," cf. Deut. 1:5; Hab. 2:2 BDB 405, KB 408, Hiphil ‒ "thoroughly," Deut. 17:4; 19:18 This is saying that these words, each and every word, are important.
Deuteronômio 27:9-10
27:9-10 In these verses Moses and the priests spoke to all Israel. The people were commanded to be quiet (BDB 698, KB 756, Hiphil IMPERATIVE) and listen (BDB 1033, KB 1570, Qal IMPERATIVE) with a view toward obedience (cf. Deut. 27:10). SPECIAL TOPIC: LISTEN/HEAR shema SPECIAL TOPIC: KEEP 27:9 "This day you have become a people" There is some discussion among scholars on exactly when the covenant begins: at Israel leaving Egypt, Exod. 6:6-7 at Mt. Sinai/Horeb, Deut. 4:20; Exod. 19:5-6 on the Plains of Moab, Deut. 27:9; 28:1 at the crossing of the Jordan, Joshua 3 at Gilgal (first camp site) in Canaan, Josh. 4:19 at Shechem (covenant renewal), Deut. 27:11-14; Josh. 8:30-35
Deuteronômio 27:11-14
27:11 This verse begins the section on the cursings and blessings. The blessings are not specifically listed in this chapter, but in chapter 28. 27:12-13 Half of the tribal families of Levi would be on Mt. Gerizim (speak blessing, cf. Deut. 28:1-14) the other half would be on Mt. Ebal (speak curses, cf. Deut. 28:15-68), Gerizim being the southern mountain, Ebal the northern. Some priests stood between the two mountains with the Ark of the Covenant (cf. Josh. 8:30,35). SPECIAL TOPIC: ARK OF THE COVENANT ▣ "Joseph" Notice the division of Joseph into Ephraim and Manesseh had not yet been documented (cf. Gen. 49:22-26; Exod. 1:5; Deut. 33:13-17). 27:14 "The Levites" It must refer to keepers of the Ark. All priests were Levites, but not all Levites were priests. Obviously, some Levites (i.e. from the tribe of Levi, Deut. 27:12) were up on the mountain (cf. Deut. 27:12). In Deuteronomy the distinction between priests and Levites is not noted (i.e. Deut. 18:1).
Deuteronômio 27:15
27:15-26 "Cursed" "Cursed" is a word that means, "Cursed by YHWH" (BDB 76, KB 91, Qal PASSIVE PARTICIPLE). There are twelve curses (the term is used 39 times in Deuteronomy 27-29). All are in the form of Qal PASSIVE PARTICIPLES (Deut. 27:15,16,17,18,19, 20, 21, 22, 23, 24, 25, 26; see also 28:16-19). The first is a curse against idolatry (cf. Deut. 4:15-18; 5:8-9; Exod. 20:3-4,23; 34:17). Many, if not all, of the Mosaic laws can be seen in their contrast to Canaanite society. 27:15 "sets it up in secret" The VERB (BDB 962, KB 1321is Qal PERFECT with waw, cf. Deut. 27:24). Usually it is used of wicked activity. ▣ "an abomination" See SPECIAL TOPIC: ABOMINATION (OT) ▣ "Amen" This repeated liturgical formula shows acceptance of the laws by the people (cf. Deut. 27:15-26). Note the Hebrew concept of corporality. SPECIAL TOPIC: AMEN SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE
Deuteronômio 27:16
27:16 "dishonors" The VERB means "to make small" or "of little weight" (BDB 885 II, KB 1101, Hiphil PARTICIPLE). It is the opposite of the Hebrew word "honor" (BDB 457, KB 455, cf. Deut. 5:16; Exod. 20:12). It may specifically refer to a child "cursing" his parents (cf. Exod. 21:17; Lev. 20:9), but the term itself means lack of respect and honor, which could denote disobedience. Religious instruction came through the parents (cf. Deut. 4:9,10,20-25; 6:7; 11:19; 32:46). Rejection of parents resulted in defective faith! See note at Deut. 19:12 about the consequences of this curse (i.e. capital punishment).
Deuteronômio 27:17
27:17 "moves his neighbors boundary mark" This was serious because it had to do with the theft of the land inheritance from YHWH, given through Joshua (cf. Joshua 12-19; Deut. 19:14; Job 24:2; Prov. 22:28; 23:10; Hosea 5:10).
Deuteronômio 27:18
27:18 "blind person on the road" This may be Hebrew imagery for one who gives counsel to someone in an area in which he is not expert and thus gives bad counsel. Because of the compassionate characteristics of Deuteronomy, I think this may simply be saying not to take advantage of the handicapped (cf. Lev. 19:14).
Deuteronômio 27:19
27:19 This is paralleled in Deut. 24:17 and shows no partiality or taking of a bribe in Deut. 1:17; 10:17; 16:19. The VERB "distort" (BDB 639, KB 692,Hiphil PARTICIPLE) means "turn," but here and Deut. 16:19; 24:17; and Exod. 23:6, it denotes a perverting or twisting of that which is right/just.
Deuteronômio 27:20
27:20 "lies with" This (BDB 1011, KB 1486, Qal PARTICIPLE) is a euphemism for "sexual relationship," usually of a restricted nature (i.e. incest, bestiality, or homosexuality, cf. Lev. 20:11,12,13,18,20; Deut. 27:20,21,22,23). Human sexuality is both a divine gift and a powerful urge. It must be defined and regulated for a peaceful, long-lasting society. For a good discussion of sexual regulations in ancient Israel see NIDOTTE, vol. 4, pp. 1198-1211. Incest affected the stability of the home and family as well as the society. The exact persons from whom one is prohibited from marrying changes from culture to culture, but all cultures of the ANE (except the Egyptian royal family) have rules about incest! SPECIAL TOPIC: HUMAN SEXUALITY ▣ "father's skirt" This is a symbol for the act of marriage (cf. Deut. 22:30; Lev. 18:8; Ruth 3:9). This is another violation of honor. It typifies sin as more and more for me at any cost!
Deuteronômio 27:21
27:21 "Cursed is he who lies with any animal" This is prohibited in Lev. 18:23; 20:15. Exodus 22:19 and Luke 15:23 show contextually this has to do with idolatry (i.e. ritual magic from Ugarit). Hittite texts show cohabiting with sacred animals symbolized unity with a pagan deity.
Deuteronômio 27:22
27:22 These are part of the laws of incest (cf. Leviticus 18).
Deuteronômio 27:23
27:23 This prohibition is recorded in Lev. 18:8; 20:14.
Deuteronômio 27:24
27:24-25 These verses deal with premeditated murder (cf. Deut. 5:17; Exod. 20:13; 21:12; Lev. 24:17,21). A murder polluted all the land (cf. Deut. 21:1-9). SPECIAL TOPIC: MURDER
Deuteronômio 27:25
27:25 This is recorded in Exod. 23:6-8. This could refer to an assassin a bribed judge who has an innocent person put to death the one who pays the price
Deuteronômio 27:26
27:26 "Cursed. . .who does not confirm the words of this law" This is a summary verse similar to the closing of the Decalogue. It is quoted by Paul in Gal. 3:10.