Deu 27:14 | KD | STEP | “ And the Levites shall lift up and speak to all the men of Israel with a high (loud) voice: ” i.e., they shall pronounce the different formularies of blessing and cursing, turning towards the tribes to whom these utterances apply; and all the men of Israel shall answer “ Amen ,” to take to themselves the blessing and the curse, as uttered by them; just as in the case of the priestly blessing in Num 5:22, and in connection with every oath, in which the person swearing took upon himself the oath that was pronounced, by replying “Amen.” “ The Levites ” are not all the members of the tribe of Levi, but those “in whom the spiritual character of Levi was most decidedly manifested” ( Baumgarten ), i.e., the levitical priests, as the guardians and teachers of the law, and those who carried the ark of the covenant ( ). From the passage in Joshua, where the fulfilment of the Mosaic injunctions is recorded, we learn that the Levitical priests stationed themselves in the centre between the two mountains, with the ark of the covenant, and that the people took up their position, on both sides, opposite to the ark, viz., six tribes on Gerizim, and six on Ebal. The priests, who stood in the midst, by the ark of the covenant, then pronounced the different formularies of blessing and cursing, to which the six tribes answered “Amen.” From the expression “all the men of Israel,” it is perfectly evident that in this particular ceremony the people were not represented by their elders or heads, but were present in the persons of all their adult men who were over twenty years of age; and with this , when rightly interpreted, fully harmonizes. In there follow twelve curses, answering to the number of the tribes of Israel. The first is directed against those who make graven or molten images of Jehovah, and set them up in secret, that is to say, against secret breaches of the second commandment ( ); the second against contempt of, or want of reverence towards, parents ( ); the third against those who remove boundaries ( ); the fourth against the man who leads the blind astray ( ); the fifth against those who pervert the right of orphans and widows ( ); the sixth against incest with a mother ( ; ); the seventh against unnatural vices ( ); the eighth and ninth against incest with a sister or a mother-in-law ( and ); the tenth against secret murder ( ; Num 35:16.); the eleventh against judicial murder (“he that taketh reward to slay a soul, namely , innocent blood:” ); the twelfth against the man who does not set up the words of this law to do them, who does not make the laws the model and standard of his life and conduct. From this last curse, which applied to every breach of the law, it evidently follows, that the different sins and transgressions already mentioned were only selected by way of example, and for the most part were such as could easily be concealed from the judicial authorities. At the same time, “the office of the law is shown in this last utterance, the summing up of all the rest, to have been pre-eminently to proclaim condemnation. Every conscious act of transgression subjects the sinner to the curse of God, from which none but He who has become a curse for us can possibly deliver us” ( , Gal 3:13. O. v. Gerlach ). - On the reason why the blessings are not given, see the remarks on Deu 27:4. As the curses against particular transgressions of the law simply mention some peculiarly grievous sins by way of example, it would be easy to single out corresponding blessings from the general contents of the law: e.g., “Blessed be he who faithfully follows the Lord his God, or loves Him with the heart, who honours his father and his mother,” etc.; and lastly, all the blessings of the law could be summed up in the words, “Blessed be he who setteth up the words of this law, to do them.” For the purpose of impressing upon the hearts of all the people in the most emphatic manner both the blessing which Israel was to proclaim upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses now unfolds the blessing of fidelity to the law and the curse of transgression in a longer address, in which he once more resumes, sums up, and expands still further the promises and threats of the law in , and Lev 26.

‏ Deuteronomy 27:14

“And the Levites shall lift up and speak to all the men of Israel with a high (loud)voice:” i.e., they shall pronounce the different formularies of blessing and cursing, turning towards the tribes to whom these utterances apply; and all the men of Israel shall answer “Amen,” to take to themselves the blessing and the curse, as uttered by them; just as in the case of the priestly blessing in Num 5:22, and in connection with every oath, in which the person swearing took upon himself the oath that was pronounced, by replying “Amen.” “The Levites” are not all the members of the tribe of Levi, but those “in whom the spiritual character of Levi was most decidedly manifested” (Baumgarten), i.e., the levitical priests, as the guardians and teachers of the law, and those who carried the ark of the covenant (Jos 8:33). From the passage in Joshua, where the fulfilment of the Mosaic injunctions is recorded, we learn that the Levitical priests stationed themselves in the centre between the two mountains, with the ark of the covenant, and that the people took up their position, on both sides, opposite to the ark, viz., six tribes on Gerizim, and six on Ebal. The priests, who stood in the midst, by the ark of the covenant, then pronounced the different formularies of blessing and cursing, to which the six tribes answered “Amen.” From the expression “all the men of Israel,” it is perfectly evident that in this particular ceremony the people were not represented by their elders or heads, but were present in the persons of all their adult men who were over twenty years of age; and with this Jos 8:33, when rightly interpreted, fully harmonizes.

In Deu 27:15-26 there follow twelve curses, answering to the number of the tribes of Israel. The first is directed against those who make graven or molten images of Jehovah, and set them up in secret, that is to say, against secret breaches of the second commandment (Exo 20:4); the second against contempt of, or want of reverence towards, parents (Exo 21:17); the third against those who remove boundaries (Deu 19:14); the fourth against the man who leads the blind astray (Lev 19:14); the fifth against those who pervert the right of orphans and widows (Deu 24:17); the sixth against incest with a mother (Deu 23:1; Deu 18:8); the seventh against unnatural vices (Lev 18:23); the eighth and ninth against incest with a sister or a mother-in-law (Lev 18:9 and Lev 18:17); the tenth against secret murder (Exo 20:13; Num 35:16.); the eleventh against judicial murder (“he that taketh reward to slay a soul, namely, innocent blood:” Exo 23:7-8); the twelfth against the man who does not set up the words of this law to do them, who does not make the laws the model and standard of his life and conduct. From this last curse, which applied to every breach of the law, it evidently follows, that the different sins and transgressions already mentioned were only selected by way of example, and for the most part were such as could easily be concealed from the judicial authorities. At the same time, “the office of the law is shown in this last utterance, the summing up of all the rest, to have been pre-eminently to proclaim condemnation. Every conscious act of transgression subjects the sinner to the curse of God, from which none but He who has become a curse for us can possibly deliver us” (Gal 3:10, Gal 3:13. O. v. Gerlach). - On the reason why the blessings are not given, see the remarks on Deu 27:4. As the curses against particular transgressions of the law simply mention some peculiarly grievous sins by way of example, it would be easy to single out corresponding blessings from the general contents of the law: e.g., “Blessed be he who faithfully follows the Lord his God, or loves Him with the heart, who honours his father and his mother,” etc.; and lastly, all the blessings of the law could be summed up in the words, “Blessed be he who setteth up the words of this law, to do them.” For the purpose of impressing upon the hearts of all the people in the most emphatic manner both the blessing which Israel was to proclaim upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses now unfolds the blessing of fidelity to the law and the curse of transgression in a longer address, in which he once more resumes, sums up, and expands still further the promises and threats of the law in Exo 23:20-33, and Lev 26.