Deuteronomy 27:14
Parallel Verses
English Standard Version
And the Levites shall declare to all the men of Israel in a loud voice:

King James Bible
And the Levites shall speak, and say unto all the men of Israel with a loud voice,

American Standard Version
And the Levites shall answer, and say unto all the men of Israel with a loud voice,

Douay-Rheims Bible
And the Levites shall pronounce, and say to all the men of Israel with a loud voice:

English Revised Version
And the Levites shall answer, and say unto all the men of Israel with a loud voice,

Webster's Bible Translation
And the Levites shall speak, and say to all the men of Israel with a loud voice,

Deuteronomy 27:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In the further expansion of this command, Moses first of all fixes the place where the stones were to be set up, namely, upon Mount Ebal (see at Deuteronomy 11:29), - not upon Gerizim, according to the reading of the Samaritan Pentateuch; for since the discussion of the question by Verschuir (dissertt. phil. exeg. diss. 3) and Gesenius (de Pent. Samar. p. 61), it may be regarded as an established fact, that this reading is an arbitrary alteration. The following clause, "thou shalt plaister," etc., is a repetition in the earliest form of historical writing among the Hebrews. To this there are appended in Deuteronomy 27:5-7 the new and further instructions, that an altar was to be built upon Ebal, and burnt-offerings and slain-offerings to be sacrificed upon it. The notion that this altar was to be built of the stones with the law written upon them, or even with a portion of them, needs no refutation, as it has not the slightest support in the words of the text. For according to these the altar was to be built of unhewn stones (therefore not of the stones covered with cement), in obedience to the law in Exodus 20:22 (see the exposition of this passage, where the reason for this is discussed). The spot selected for the setting up of the stones with the law written upon it, as well as for the altar and the offering of sacrifice, was Ebal, the mountain upon which the curses were to be proclaimed; not Gerizim, which was appointed for the publication of the blessings, for the very same reason for which only the curses to be proclaimed are given in Deuteronomy 27:14. and not the blessings, - not, as Schultz supposes, because the law in connection with the curse speaks more forcibly to sinful man than in connection with the blessing, or because the curse, which manifests itself on every hand in human life, sounds more credible than the promise; but, as the Berleburger Bible expresses it, "to show how the law and economy of the Old Testament would denounce the curse which rests upon the whole human race because of sin, to awaken a desire for the Messiah, who was to take away the curse and bring the true blessing instead." For however remote the allusion to the Messiah may be here, the truth is unquestionably pointed out in these instructions, that the law primarily and chiefly brings a curse upon man because of the sinfulness of his nature, as Moses himself announces to the people in Deuteronomy 31:16-17. And for this very reason the book of the law was to be laid by the side of the ark of the covenant as a "testimony against Israel" (Deuteronomy 31:26). But the altar was built for the offering of sacrifices, to mould and consecrate the setting up of the law upon the stones into a renewal of the covenant. In the burnt-offerings Israel gave itself up to the Lord with all its life and labour, and in the sacrificial meal it entered into the enjoyment of the blessings of divine grace, to taste of the blessedness of vital communion with its God. By connecting the sacrificial ceremony with the setting up of the law, Israel gave a practical testimony to the fact that its life and blessedness were founded upon its observance of the law. The sacrifices and the sacrificial meal have the same signification here as at the conclusion of the covenant at Sinai (Exodus 24:11). - In Deuteronomy 27:8 the writing of the law upon the stones is commanded once more, and the further injunction is added, "very plainly." - The writing of the law is mentioned last, as being the most important, and not because it was to take place after the sacrificial ceremony. The different instructions are arranged according to their character, and not in chronological order.

Deuteronomy 27:14 Parallel Commentaries

Treasury of Scripture Knowledge

Deuteronomy 33:9,10 Who said to his father and to his mother, I have not seen him; neither did he acknowledge his brothers, nor knew his own children...

Joshua 8:33 And all Israel, and their elders, and officers, and their judges...

Nehemiah 8:7,8 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah...

Daniel 9:11 Yes, all Israel have transgressed your law, even by departing, that they might not obey your voice; therefore the curse is poured on us...

Malachi 2:7-9 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts...

Cross References
Deuteronomy 27:13
And these shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

Deuteronomy 27:15
"'Cursed be the man who makes a carved or cast metal image, an abomination to the LORD, a thing made by the hands of a craftsman, and sets it up in secret.' And all the people shall answer and say, 'Amen.'

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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