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英文原文
Moses having very largely and fully set before the people their duty, both to God and one another, in general and in particular instances,—having shown them plainly what is good, and what the law requires of them,—and having in the close of the foregoing chapter laid them under the obligation both of the command and the covenant, he comes in this chapter to prescribe outward means, I. For the helping of their memories, that they might not forget the law as a strange thing. They must write all the words of this law upon stones, De 27:1-10. II. For the moving of their affections, that they might not be indifferent to the law as a light thing. Whey they came into Canaan, the blessings and curses which were the sanctions of the law, were to be solemnly pronounced in the hearing of all Israel, who were to say Amen to them, De 27:11-26. And if such a solemnity as this would not make a deep impression upon them, and affect them with the great things of God's law, nothing would.
1-10
The Exhibition of the Law (1451 BC)
简体中文
律法的陈列（公元前1451年）
¹ 摩西和以色列的众长老吩咐百姓说："你们要遵守我今日所吩咐你们的一切诫命。
² 你们过约旦河到了耶和华你 神所赐给你的地，当天要立起几块大石头，墁上石灰，
³ 把这律法的一切话写在石头上，使你得以进入耶和华你 神所赐你流奶与蜜之地，正如耶和华你列祖的 神所应许你的。
⁴ 你们过了约旦河，就要在以巴路山上立起这几块石头，照我今日所吩咐你们的，墁上石灰。
⁵ 在那里要为耶和华你的 神筑一座石坛，在石头上不可动铁器。
⁶ 要用没有凿过的整石头筑耶和华你 神的坛，在坛上献燔祭献给耶和华你的 神。
⁷ 又献平安祭，且在那里吃，在耶和华你的 神面前欢乐。
⁸ 你要将这律法的一切话，明明地写在石头上。
⁹ 摩西和祭司利未人晓谕以色列众人说："以色列啊，要默然静听。你今日成为耶和华你 神的百姓了。
¹⁰ 所以你要听从耶和华你 神的话，遵行他的诫命、律例，就是我今日所吩咐你的。"
此处：I. 对百姓遵守 神诫命的一般性嘱咐；因为知道诫命而不去遵行，便是徒然。这嘱咐是用以下方式强加于他们：1. 用一切的权威。是"摩西和以色列的众长老"，即各支派的首领（申27:1），又一次是"摩西和祭司利未人"（申27:9）；所以这嘱咐是出自那在耶书仑为王者的摩西，也是出自与他协同的、属灵和属世的各位首领。免得他们以为这样大张旗鼓地讲究宗教的，不过是摩西一个年老垂死之人，或是祭司利未人——他们本以事奉宗教为业，并从中得着供养——以色列的长老，就是 神所设立在尊荣和权柄上治理他们、在世上掌管事务、且在摩西去世之后仍要长久如此的人，正是"他们"吩咐百姓"遵守 神的律法"。摩西既将自己的一部分尊荣分赐给他们，就与他们一同奉差遣发出这嘱咐，正如保罗有时在书信中也与西拉和提摩太联名。注意：凡对别人有影响力或有权柄的人，都当运用这影响力为支持和推广他们中间的宗教。一国之最高权柄虽为此立下最优良的律法，若下级官长在各自岗位上、牧师在各自岗位上、家主在各自岗位上不尽其职，这一切都将无大功效。2. 用一切的迫切。他们以最大的恳切将其压在他们心头（申27:9）："以色列啊，要默然静听。"这事需要也配得最高度的谨慎与注意。他们告诉百姓他们的特权和尊荣："你今日成为耶和华你 神的百姓了"——耶和华已经认你为祂自己的子民，并且如今正要使你得着迦南为业，这地祂早已应许作"你的 神"（创17:7,8）；祂若不按所定的时期成就这事，便羞于被称为你的 神（来11:16）。"如今你比从前更是祂的百姓，所以当听从祂的话。"特权当被善用，作为尽本分的动力。一个百姓岂不应受他的 神治理吗？
II. 给他们特别的指示，要他们一进迦南就当以极庄严的方式将"这律法的话"登记立案。这事只须行一次，且在他们进入应许之地之时，作为他们按这律法所列各项条件取得此地业权的凭证。当初 神与以色列在西奈山立约时，曾筑了一座坛，立了十二根柱子，并取出约书（出24:4）。此处所定的，是与那次相似的庄严之礼。
1. 他们必须立起一座纪念碑，在其上"写上这律法的话"。（1）纪念碑本身当极朴素，不过是用粗糙未凿的石头墁上石灰；不是打磨过的大理石或雪花石膏，也不是铜版，乃是石头上抹一层普通的灰泥（申27:2）。命令又重复一次（申27:4），并吩咐要写得"非常清楚"——不是为供猎奇者欣赏的精工细作，而是非常浅显，使"奔跑的人也可以念"（哈2:2）。 神的话无需借人的技艺来粉饰，也不必用人智慧的"花言巧语"来装饰。但是（2）所写的内容却当极其丰盛："这律法的一切话"（申27:3，又8节）。有人以为这仅指 神与以色列所立的约（见申26:17,18）。让这纪念碑立起来作见证，正如拉班与雅各立约的记念——那不过是仓促堆在一起的石头堆，他们就在其上一起吃饭作为友情的记号（创31:46,47），又如约书亚所立的石头（书24:26）。又有人以为本章所记约中的咒诅是写在这纪念碑上，因它是立在以巴路山上（申27:4）。还有人以为整卷《申命记》都写在其上，或至少申12:1-26:19的律例典章。倘若我们设想那石头堆极大，足以在四围都刻上如此丰富的铭文，并非不可能；除非我们以为（如某些人所说）这里所写的仅是十诫，作为藏在约柜中那些封存卷轴的一份正本。他们进了迦南之后才当写这律法，然而摩西却说（申27:3）："写上了，使你可以进入"——即"使你可以带着安慰、确信必得亨通和定居而进入；否则你根本不进去倒好。当以这律法作为你进入的条件而写之，并承认你是按这些条件、而非别的条件进去的：迦南既凭应许而赐，就必须以顺服而守。"
2. 他们也必须筑一座坛。借写在灰泥上的律法的话， 神"向他们说话"；借坛及其上所献的祭，他们向 神说话；如此便在他们与 神之间保持相交。 神的道与祷告必须并行。他们虽不可擅自设立会幕之坛以外的坛，然而蒙 神的特别指定，在特殊场合可以如此行。以利亚曾用十二块未凿的石头筑了一座临时的坛，与此相似，那时他要使以色列归回此时所立的约（王上18:31,32）。如今，（1）这坛必须用他们在田间现成找着的石头筑成，不可新从磐石中凿出，更不可人工琢磨方正："在石头上不可动铁器"（申27:5）。基督——我们的祭坛——是"一块非人手凿出来的石头"（但2:34,35），所以被"匠人所弃"，以为祂无佳形美容，却被 神父所悦纳，成为房角的头块石头。（2）在这坛上必须献燔祭和平安祭（申27:6,7），借此将荣耀归给 神，并得蒙恩惠。律法写在哪里，坛就紧挨着立在哪里，表明：我们既自觉违背了律法，若不是借着那为罪赎罪的大祭，我们便不能带着任何安慰去观看律法；这坛又是立在以巴路山上——就是那些对咒诅说"阿们"的支派所站的山上——为要表明：借着基督，我们已"赎出律法的咒诅"。在旧约，律法的话连同所附的咒诅写在其中，若非在新约（与旧约合订）中立了一座紧挨着的坛赐我们永远的安慰，那些话必要使我们充满恐惧惊惶。（3）他们必须在那里吃，且"在耶和华他们 神面前欢乐"（申27:7）。这表明：[1] 他们对所立之约的赞同；因为立约的双方以同席共餐来确认盟约。他们同分祭坛——就是 神的桌子——作为 神的仆人和佃户，他们也如此承认自己；既被安置在这美地上承受产业，就当照着王所赐的特许状缴纳租金，尽当尽的义务。[2] 他们在约中所得的安慰；他们既有坛——一部补救性的律法——离律法如此之近，就有理由因律法而喜乐。 神将祂的律例赐给他们，这是极大的恩惠，也是蒙恩的记号；他们既被认作 神的子民、应许的儿女，就大有理由欢喜——虽然行这礼的时候，他们还未完全得着迦南全境；然而 神已"指着自己的圣洁说"，"我便欢乐：基列是我的，玛拿西是我的"——全都属我。
英文原文
The Exhibition of the Law (1451 BC)
¹ And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.
² And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster:
³ And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.
⁴ Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.
⁵ And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them.
⁶ Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:
⁷ And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.
⁸ And thou shalt write upon the stones all the words of this law very plainly.
⁹ And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.
¹⁰ Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
Here is, I. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed upon them, 1. With all authority. Moses with the elders of Israel, the rulers of each tribe (De 27:1), and again, Moses and the priests the Levites (De 27:9); so that the charge is given by Moses who was king in Jeshurun, and by their lords, both spiritual and temporal, in concurrence with him. Lest they should think that it was Moses only, an old and dying man, that made such ado about religion, or the priests and Levites only, whose trade it was to attend religion and who had their maintenance out of it, the elders of Israel, whom God had placed in honour and power over them, and who were men of business in the world and likely to be so long so when Moses was gone, they commanded their people to keep God's law. Moses, having put some of his honour upon them, joins them in commission with himself, in giving this charge, as Paul sometimes in his epistles joins with himself Silvanus and Timotheus. Note, All that have any interest in others, or power over them, should use it for the support and furtherance of religion among them. Though the supreme power of a nation provide ever so good laws for this purpose, if inferior magistrates in their places, and ministers in theirs, and masters of families in theirs, do not execute their offices, it will all be to little effect. 2. With all importunity. They press it upon them with the utmost earnestness (De 27:9): Take heed and hearken, O Israel. It is a thing that requires and deserves the highest degree of caution and attention. They tell them of their privilege and honour: "This day thou hast become the people of the Lord thy God, the Lord having avouched thee to be his own, and being now about to put thee in possession of Canaan which he had long promised as thy God (Ge 17:7,8), and which if he had failed to do in due time, he would have been ashamed to be called thy God, Heb 11:16. Now thou art more than ever his people, therefore obey his voice." Privileges should be improved as engagements to duty. Should not a people be ruled by their God?
II. A particular direction to them with great solemnity to register the words of this law, as soon as they came into Canaan. It was to be done but once, and at their entrance into the land of promise, in token of their taking possession of it under the several provisos and conditions contained in this law. There was a solemn ratification of the covenant between God and Israel at Mount Sinai, when an altar was erected, with twelve pillars, and the book of the covenant was produced, Ex 24:4. That which is here appointed is a somewhat similar solemnity.
1. They must set up a monument on which they must write the words of this law. (1.) The monument itself was to be very mean, only rough unhewn stone plastered over; not polished marble or alabaster, nor brass tables, but common plaster upon stone, De 27:2. The command is repeated (De 27:4), and orders are given that it be written, not very finely, to be admired by the curious, but very plainly, that he who runs may read it, Hab 2:2. The word of God needs not to be set off by the art of man, nor embellished with the enticing words of man's wisdom. But, (2.) The inscription was to be very great: All the words of this law, De 27:3, and again, De 27:8. Some understand it only of the covenant between God and Israel, mentioned De 26:17,18. Let this help be set up for a witness, like that memorial of the covenant between Laban and Jacob, which was nothing but a heap of stones thrown hastily together, upon which they did eat together in token of friendship (Ge 31:46,47), and that stone which Joshua set up, Jos 24:26. Others think that the curses of the covenant in this chapter were written upon this monument, the rather because it was set up in Mount Ebal, De 27:4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from De 12:1-26:19 And it is not improbable that the heap might be so large as, taking in all the sides of it, to contain so copious an inscription, unless we will suppose (as some do) that the ten commandments only were here written, as an authentic copy of the close rolls which were laid up in the ark. They must write this when they had gone into Canaan, and yet Moses says (De 27:3), "Write it that thou mayest go in," that is, "that thou mayest go in with comfort, and assurance of success and settlement, otherwise it were well for thee not to go in at all. Write it as the conditions of thy entry, and own that thou comest in upon these terms and no other: since Canaan is given by promise, it must beheld by obedience."
2. They must also set up an altar. By the words of the law which were written upon the plaster, God spoke to them; by the altar, and the sacrifices offered upon it, they spoke to God; and thus was communion kept up between them and God. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle, yet, by the appointment of God, they might upon a special occasion. Elijah built a temporary altar of twelve unhewn stones, similar to this, when he brought Israel back to the covenant which was now made, 1Ki 18:31,32. Now, (1.) This altar must be made of such stones as they found ready upon the field, not newly cut out of the rock, much less squared artificially: Thou shalt not lift up any iron tool upon them, De 27:5. Christ, our altar, is a stone cut out of the mountain without hands (Da 2:34,35), and therefore refused by the builders, as having no form or comeliness, but accepted of God the Father, and made the head of the corner. (2.) Burnt-offerings and peace-offerings must be offered upon this altar (De 27:6,7), that by them they might give glory to God and obtain favour. Where the law was written, an altar was set up close by it, to signify that we could not look with any comfort upon the law, being conscious to ourselves of the violation of it, if it were not for the great sacrifice by which atonement is made for sin; and the altar was set up on Mount Ebal, the mount on which those tribes stood that said Amen to the curses, to intimate that through Christ we are redeemed from the curse of the law. In the Old Testament the words of the law are written, with the curse annexed, which would fill us with horror and amazement if we had not in the New Testament (which is bound up with it) an altar erected close by it, which gives us everlasting consolation. (3.) They must eat there, and rejoice before the Lord their God, De 27:7. This signified, [1.] The consent they gave to the covenant; for the parties to a covenant ratified the covenant by feasting together. They were partakers of the altar, which was God's table, as his servants and tenants, and such they acknowledged themselves, and, being put in possession of this good land, bound themselves to pay the rent and to do the services reserved by the royal grant. [2.] The comfort they took in the covenant; they had reason to rejoice in the law, when they had an altar, a remedial law, so near it. It was a great favour to them, and a token for good, that God gave them his statutes; and that they were owned as the people of God, and the children of the promise, was what they had reason to rejoice in, though, when this solemnity was to be performed, they were not put in full possession of Canaan; but God has spoken in his holiness, and then I will rejoice, Gilead is mine, Manasseh is mine; all my own.
11-26
The Curses from Ebal (1451 BC)
简体中文
以巴路山所宣告的咒诅（主前1451年）
¹¹ 当日摩西嘱咐百姓说： ¹² 你们过了约旦河，西缅、利未、犹大、以萨迦、约瑟、便雅悯，这些支派的人要站在基利心山上为百姓祝福。 ¹³ 流便、迦得、亚设、西布伦、但、拿弗他利，这些支派的人要站在以巴路山上宣布咒诅。 ¹⁴ 利未人要向以色列众人高声宣告说： ¹⁵ 凡制造耶和华所憎恶的雕像或铸像，就是匠人手所做的，并暗中设立的，必受咒诅。百姓都要答应说：阿们。 ¹⁶ 轻慢父母的，必受咒诅。百姓都要说：阿们。 ¹⁷ 挪移邻舍地界的，必受咒诅。百姓都要说：阿们。 ¹⁸ 使瞎子走错路的，必受咒诅。百姓都要说：阿们。 ¹⁹ 向寄居的和孤儿寡妇屈枉正直的，必受咒诅。百姓都要说：阿们。 ²⁰ 与继母行淫的，必受咒诅；因为他掀开了他父亲的衣襟。百姓都要说：阿们。 ²¹ 与兽淫合的，必受咒诅。百姓都要说：阿们。 ²² 与异母同父或异父同母的姐妹行淫的，必受咒诅。百姓都要说：阿们。 ²³ 与岳母行淫的，必受咒诅。百姓都要说：阿们。 ²⁴ 暗中杀邻舍的，必受咒诅。百姓都要说：阿们。 ²⁵ 受贿赂害死无辜之人的，必受咒诅。百姓都要说：阿们。 ²⁶ 不坚守遵行这律法一切言语的，必受咒诅。百姓都要说：阿们。
律法既已写下，可供众人看见阅读，律法的制裁也当公布，使他们为完成与神立约的庄严起见，可以郑重宣告对制裁的认可。这事他们先前已受指示当行（申11:29-30），因此这里的安排开始得有些突兀（申27:12）。在迦南——日後归以法莲（约书亚的支派）所得为业的那部分——有两座山彼此相近，中间有一谷，一名基利心，一名以巴路。两山相对的山坡上，所有支派都要列队，六个支派在一边，六个在另一边；如此在两山脚下的谷中彼此相距甚近，近到站在中间的祭司可以听见两边最近之人所说的话。当肃静宣告、注意吩咐之时，一位祭司，或也许是相隔不远的几位祭司，高声宣告以下某一条咒诅，所有站在以巴路山边和山脚的人（站得远的人从站得近、在听闻之内的人那里取信号）就说阿们；然后相反的祝福被宣告："凡不如此如此行的，是有福的"，那时站在基利心山边和山脚的人就说阿们。这事不能不在律法的祝福与咒诅、应许与警告上深深打动他们，不仅使全体百姓都得知，也教导他们将其应用到自己身上。
I. 关于这一庄严仪式——它只行一次，不再重复，却要向後代述说——有几件事当注意：1. 神指定哪些支派当站在基利心山上，哪些当站在以巴路山上（申27:12-13），是为防止若任他们自行安排，必起的争端。被派定祝福的六个支派，都是自由妇人之子，因为应许正是属乎这样的人（加4:31）。这里利未与其他支派同列，为要教导传道人将自己所传给别人的祝福与咒诅也应用到自己身上，并以信心为自己的阿们。2. 论到那些说阿们以祝福的支派，经上说他们为百姓祝福而立，但论到另一边，只说他们为咒诅而立，未提"百姓"二字，仿佛不愿设想神所收纳为已民的这百姓中，竟有人自取咒诅。或者，这不同的表达方式也许暗示：对以色列百姓只有一般性的一个祝福——他们是有福的民，而且若他们顺从，必永远如此——基利心山上的支派当对此祝福说阿们——"以色列啊，你是有福的，愿你永远如此"；但咒诅则作为通则的例外而来，而我们知道exceptio firmat regulum——例外证实通则。以色列是有福的民，但其中若有人行了这里所提及的这一类事，就当知道他们在这事上无分无关，乃在咒诅之下。这表明神何等乐意赐福；若有人落在咒诅之下，只能怪自己，是他们自取的。3. 利未人或祭司中被指定的人，当宣告咒诅，也宣告祝福。他们被设立是为祝福（申10:8），祭司每日如此行（民6:23）。但他们必须将宝贵的和下贱的分别出来；他们不可将那祝福滥赐，而必须向无分之人宣告其无分，免得那些自己无权得祝福的人，以为混在人群中便可分享。请注意：传道人必须传讲律法的威吓，一如福音的安慰；不可只用祝福的应许吸引人尽本分，也当用咒诅的警告使人敬畏。4. 这里咒诅明说，祝福未列；因为凡在律法以下的，都在咒诅之下，但赐福我们，为我们成就律法因肉体软弱所不能行的，乃是保留给基督的尊荣。在基督的山上宝训——那真正的基利心山——中，我们只有祝福（太5:3-11等处）。5. 对每一条咒诅，百姓都要说阿们。对祝福说阿们的意思容易明白。犹太人有一句鼓励人对公共祷告说阿们的话：凡在祝福者之後答应阿们的，便如同祝福者本人。但他们怎能对咒诅说阿们呢？（1）这是表明他们相信咒诅的真实，相信这些及类似的咒诅并非吓唬孩童和愚人的怪物，而是神对不虔不义之人发怒的真实宣告，其中一点一画也不落空。（2）这是承认这些咒诅的公正；他们说阿们时，实际上等于说：不仅这事必定如此，而且这事理当如此。行这样事的人，理应落在咒诅之下。（3）这是对他们自己的祈使，强有力地约束他们不与这里所附咒诅的恶行有任何瓜葛。"我们若行这样的事，愿神的震怒临到我们。"我们读到有人进入咒诅（在我们中间这是庄严起誓的通常形式）遵行神的律法（尼10:29）。不但如此，犹太人说（如博学的帕特里克主教所引述的）："众人因说这阿们，便彼此为对方作了保，要遵守神的律法；因此人人都有责任尽力拦阻邻舍违犯这些律法，并责备那犯罪的人，免得自己为他们担罪担咒诅。"
II. 现在让我们注意，这里所宣告咒诅的，是哪些特别的罪。
1. 违背第二条诫命的罪。这把火焰的剑首先被设立，为要保守那条诫命（申27:15）。这里受咒诅的，不仅是敬拜偶像的人，也是制造或存留偶像的人——只要它们是（或类似）偶像敬拜者在事奉他们的神明时所用的那种。无论是雕刻的像还是铸造的像，都归一样，都是耶和华所憎恶的，即使不公开设立，只放在隐密处——即使没有实际敬拜，也没说要为敬拜而设，只是存着敬意放在那里，成为持续不断的试探。行这事的人或能逃脱人的刑罚，却不能逃脱神的咒诅。
2. 违背第五条诫命的罪（申27:16）。轻慢父母是如此重大的罪，以致被列在轻慢神自己之後。人若用言语或行为虐待父母，便落在官长的判决之下，必被治死（出21:15、17）。但在心里轻慢父母，是官长所不能过问的，因此这里将其置于神的咒诅之下，因为神鉴察人心。那些对父母行事傲慢无礼的，是可咒诅的儿女。
3. 违背第八条诫命的罪。神的咒诅在此附着：（1）在不义的邻舍身上，他挪移地界（申27:17），参申19:14。（2）在不义的谋士身上，当人向他求教时，他恶意指引朋友走他所明知有损之路；这就是在引导他正路的幌子下使瞎子走错路，再没有比这更残忍或更奸诈的了（申27:18）。那些引诱别人偏离神诫命之道、勾引人犯罪的人，便将这咒诅招到自己身上；我们的救主已解释这一点（太15:14）：瞎子领瞎子，两个都要掉在坑里。（3）在不义的审判官身上，他向寄居的和孤儿寡妇屈枉正直，本该保护并为他们申冤的（申27:19）。这些人通常贫穷无助（善待他们无利可图，得罪他们也无所损），因此审判官可能受试探站在他们的对头一边，违背公平公义；但这样的审判官是可咒诅的。
4. 违背第七条诫命的罪。乱伦是受咒诅的罪——与姐妹、继母或岳母行淫（申27:20、22、23）。这些罪不仅使人暴露在官长的刀剑之下（利20:11），更可怕的是暴露在神的震怒之下；与兽淫合同样如此（申27:21）。
5. 违背第六条诫命的罪。这里特别指出最恶劣的两类谋杀：（1）隐密的谋杀，当人不把邻舍当作光明正大的对手、给他自卫的机会，而是暗中击杀他（申27:24），如借毒药或其他手段，趁他看不见是谁伤害他之时。参诗10:8-9。这样的暗杀或可逍遥法外、未受刑罚，然而神的咒诅必追随。（2）假法律之名而行谋杀，这是对神极大的侮辱，因为它使神所设立的制度庇护最恶劣的恶棍；也是对邻舍极大的伤害，因为它毁了他的名誉如同毁了他的性命：因此那受雇或受贿去控告、定罪，或判刑，因而杀害无辜之人的，是可咒诅的（申27:25）。参诗15:5。
6. 这一庄严仪式以一个总括的咒诅作结——凡不坚守（或可读作不遵行）这律法一切言语去行的，必受咒诅（申27:26）。我们顺服律法，便是为其盖印证实，正如我们悖逆律法，便是尽己所能地将其废除一样（诗119:126）。使徒依照一切古译本读作：凡不常照律法书上所记一切之事去行的，就被咒诅（加3:10）。为免那些犯了这里所列咒诅未提及的其他罪恶的人，以为自己可免咒诅，这最後一条便涵盖了一切：不仅那些行律法所禁止之恶的人，也包括那些不行律法所要求之善的人：对此我们都必须说阿们，承认自己在咒诅之下，公正地应受咒诅，并且我们若不是基督为我们受了咒诅，赎出我们脱离律法的咒诅，我们必永远灭亡在其下。
英文原文
The Curses from Ebal (1451 BC)
¹¹ And Moses charged the people the same day, saying,
¹² These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:
¹³ And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
¹⁴ And the Levites shall speak, and say unto all the men of Israel with a loud voice,
¹⁵ Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen.
¹⁶ Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
¹⁷ Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen.
¹⁸ Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
¹⁹ Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
²⁰ Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen.
²¹ Cursed be he that lieth with any manner of beast. And all the people shall say, Amen.
²² Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
²³ Cursed be he that lieth with his mother in law. And all the people shall say, Amen.
²⁴ Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen.
²⁵ Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen.
²⁶ Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.
When the law was written, to be seen and read by all men, the sanctions of it were to be published, which, to complete the solemnity of their covenanting with God, they were deliberately to declare their approbation of. This they were before directed to do (De 11:29,30), and therefore the appointment here begins somewhat abruptly, De 27:12. There were, it seems, in Canaan, that part of it which afterwards fell to the lot of Ephraim (Joshua's tribe), two mountains that lay near together, with a valley between, one called Gerizim and the other Ebal. On the sides of these two mountains, which faced one another, all the tribes were to be drawn up, six on one side and six on the other, so that in the valley, at the foot of each mountain, they came pretty near together, so near as that the priests standing betwixt them might be heard by those that were next them on both sides; then when silence was proclaimed, and attention commanded, one of the priests, or perhaps more at some distance from each other, pronounced with a loud voice one of the curses here following, and all the people that stood on the side and foot of Mount Ebal (those that stood further off taking the signal from those that stood nearer and within hearing) said Amen; then the contrary blessing was pronounced, "Blessed is he that doth not so or so," and then those that stood on the side, and at the foot, of Mount Gerizim, said Amen. This could not but affect them very much with the blessings and curses, the promises and threatenings, of the law, and not only acquaint all the people with them, but teach them to apply them to themselves.
I. Something is to be observed, in general, concerning this solemnity, which was to be done, but once and not repeated, but would be talked of to posterity,. 1. God appointed which tribes should stand upon Mount Gerizim and which on Mount Ebal (De 27:12,13), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, Ga 4:31. Levi is here put among the rest, to teach ministers to apply to themselves the blessing and curse which they preach to others, and by faith to set their own Amen to it. 2. Of those tribes that were to say Amen to the blessings it is said, They stood to bless the people, but of the other, They stood to curse, not mentioning the people, as loth to suppose that any of this people whom God had taken for his own should lay themselves under the curse. Or, perhaps, the different mode of expression intimates that there was to be but one blessing pronounced in general upon the people of Israel, as a happy people, and that should ever be so, if they were obedient; and to this blessing the tribes on Mount Gerizim were to say Amen—"Happy art thou, O Israel, and mayest thou ever be so;" but then the curses come in as exceptions from the general rule, and we know exceptio firmat regulam—the exception confirms the rule. Israel is a blessed people, but, if there be any particular persons even among them that do such and such things as are mentioned, let them know that they have no part nor lot in the matter, but are under a curse. This shows how ready God is to bestow the blessing; if any fall under the curse, they may thank themselves, they bring it upon their own heads. 3. The Levites or priests, such of them as were appointed for that purpose, were to pronounce the curses as well as the blessings. They were ordained to bless (De 10:8), the priests did it daily, Nu 6:23. But they must separate between the precious and the vile; they must not give that blessing promiscuously, but must declare it to whom it did not belong, lest those who had no right to it themselves should think to share in it by being in the crowd. Note, Ministers must preach the terrors of the law as well as the comforts of the gospel; must not only allure people to their duty with the promises of a blessing, but awe them to it with the threatenings of a curse. 4. The curses are here expressed, but not the blessings; for as many as were under the law were under the curse, but it was a honour reserved for Christ to bless us, and so to do that for us which the law could not do, in that it was weak. In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, Mt 5:3-11, etc. 5. To each of the curses the people were to say Amen. It is easy to understand the meaning of Amen to the blessings. The Jews have a saying to encourage people to say Amen to the public prayers, Whosoever answereth Amen, after him that blesseth, he is as he that blesseth. But how could they say Amen to the curses? (1.) It was a profession of their faith in the truth of them, that these and the like curses were not bug-bears to frighten children and fools, but the real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one iota of which shall fall to the ground. (2.) It was an acknowledgment of the equity of these curses; when they said Amen, they did in effect say, not only, It is certain it shall be so, but, It is just it should be so. Those who do such things deserve to fall and lie under the curse. (3.) It was such an imprecation upon themselves as strongly obliged them to have nothing to do with those evil practices upon which the curse is here entailed. "Let God's wrath fall upon us if ever we do such things." We read of those that entered into a curse (and with us that is the usual form of a solemn oath) to walk in God's law Ne 10:29. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this Amen, became bound for one another, that they would observe God's laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them."
II. Let us now observe what are the particular sins against which the curses are here denounced.
1. Sins against the second commandment. This flaming sword is set to keep that commandment first, De 27:15. Those are here cursed, not only that worship images, but that make them or keep them, if they be such (or like such) as idolaters used in the service of their gods. Whether it be a graven image or a molten image, it comes all to one, it is an abomination to the Lord, even though it be not set up in public, but in a secret place,—though it be not actually worshipped, nor is it said to be designed for worship, but reserved there with respect and a constant temptation. He that does this may perhaps escape punishment from men, but he cannot escape the curse of God.
2. Against the fifth commandment, De 27:16. The contempt of parents is a sin so heinous that it is put next to the contempt of God himself. If a man abused his parents, either in word or deed, he fell under the sentence of the magistrate, and must be put to death, Ex 21:15,17. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents.
3. Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, De 27:17. See De 19:14. Upon an unjust counsellor, who, when his advice is asked, maliciously directs his friend to that which he knows will be to his prejudice, which is making the blind to wander out of the way, under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, De 27:18. Those that seduce others from the way of God's commandments, and entice them to sin, bring this curse upon themselves, which our Saviour has explained, Mt 15:14, The blind lead the blind, and both shall fall into the ditch. (3.) Upon an unjust judge, that perverteth the judgment of the stranger, fatherless, and widow, whom he should protect and vindicate, De 27:19. These are supposed to be poor and friendless (nothing to be got by doing them a kindness, nor any thing lost by disobliging them), and therefore judges may be tempted to side with their adversaries against right and equity; but cursed are such judges.
4. Against the seventh commandment. Incest is a cursed sin, with a sister, a father's wife, or a mother-in-law, De 27:20,22,23. These crimes not only exposed men to the sword of the magistrate (Le 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, De 27:21.
5. Against the sixth commandment. Two of the worst kinds of murder are here specified:—(1.) Murder unseen, when a man does not set upon his neighbour as a fair adversary, giving him an opportunity to defend himself, but smites him secretly (De 27:24), as by poison or otherwise, when he sees not who hurts him. See Ps 10:8,9. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them. (2.) Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so to slay, an innocent person, De 27:25. See Ps 15:5.
6. The solemnity concludes with a general curse upon him that confirmeth not, or, as it might be read, that performeth not, all the words of this law to do them, De 27:26. By our obedience to the law we set our seal to it, and so confirm it, as by our disobedience we do what lies in us to disannul it, Ps 119:126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Ga 3:10. Lest those who were guilty of other sins, not mentioned in this commination, should think themselves safe from the curse, this last reaches all; not only those who do the evil which the law forbids, but those also who omit the good which the law requires: to this we must all say Amen, owning ourselves under the curse, justly to have deserved it, and that we must certainly have perished for ever under it, if Christ had not redeemed us from the curse of the law, by being made a curse for us.
摩西已十分详尽而完备地将百姓的本分摆在他们面前，无论是对神、对人的本分，无论是通则还是具体事例，——他都已向他们明示何为善、律法对他们有何要求，——并在前一章结尾以诫命与圣约的双重约束加诸其身。在本章中，他进而制定外在的方法：I. 为帮助他们记忆，免得将律法当作陌生之物而遗忘。他们当将这律法的一切话铭刻在石头上，申 27:1-10。II. 为感动他们的心志，免得他们将律法视为无关紧要的轻浮之事。当他们进入迦南之时，作为律法印证的福与祸，当在全体以色列人面前郑重宣读，众人以"阿们"回应，申 27:11-26。倘若如此庄严的仪典尚不能在他们心中留下深刻印记，不能使他们为神律法的大事所震撼，则再无他法可作了。