9Then Moses and the Levitical priests spoke to all Israel, saying, “Be silent and listen, O Israel! This day you have become a people for the LORD your God. 10“You shall therefore obey the LORD your God, and do His commandments and His statutes which I command you today.”

      11Moses also charged the people on that day, saying, 12“When you cross the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13“For the curse, these shall stand on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. 14“The Levites shall then answer and say to all the men of Israel with a loud voice,

      15‘Cursed is the man who makes an idol or a molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.’ And all the people shall answer and say, ‘Amen.’

      16‘Cursed is he who dishonors his father or mother.’ And all the people shall say, ‘Amen.’

      17‘Cursed is he who moves his neighbor’s boundary mark.’ And all the people shall say, ‘Amen.’

      18‘Cursed is he who misleads a blind person on the road.’ And all the people shall say, ‘Amen.’

      19‘Cursed is he who distorts the justice due an alien, orphan, and widow.’ And all the people shall say, ‘Amen.’

      20‘Cursed is he who lies with his father’s wife, because he has uncovered his father’s skirt.’ And all the people shall say, ‘Amen.’

      21‘Cursed is he who lies with any animal.’ And all the people shall say, ‘Amen.’

      22‘Cursed is he who lies with his sister, the daughter of his father or of his mother.’ And all the people shall say, ‘Amen.’

      23‘Cursed is he who lies with his mother-in-law.’ And all the people shall say, ‘Amen.’

      24‘Cursed is he who strikes his neighbor in secret.’ And all the people shall say, ‘Amen.’

      25‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’

      26‘Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’

Parallel Verses

New American Standard Bible (©1995)
"You shall write on the stones all the words of this law very distinctly."

GOD'S WORD® Translation (©1995)
Write clearly and carefully all the words of these teachings on the stones you set up."

King James Bible
And thou shalt write upon the stones all the words of this law very plainly.

Douay-Rheims Bible
And thou shalt write upon the stones all the words of this law plainly and clearly,

Darby Bible Translation
And thou shalt write upon the stones all the words of this law very plainly.

English Revised Version
And thou shalt write upon the stones all the words of this law very plainly.

Webster's Bible Translation
And thou shalt write upon the stones all the words of this law, very plainly.

World English Bible
You shall write on the stones all the words of this law very plainly."

Young's Literal Translation
and written on the stones all the words of this law, well engraved.'

Cross References

Deuteronomy 27:7 and you shall sacrifice peace offerings and eat there, and rejoice before the LORD your God.

Deuteronomy 27:9 Then Moses and the Levitical priests spoke to all Israel, saying, "Be silent and listen, O Israel! This day you have become a people for the LORD your God.

Habakkuk 2:2 Then the LORD answered me and said, "Record the vision And inscribe it on tablets, That the one who reads it may run.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 27

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 (v. 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 (v. 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.

Verses 1-10

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 (v. 1), and again, Moses and the priests the Levites (v. 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 (v. 9, 10): 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 (Gen. 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, v. 2. The command is repeated (v. 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, v. 3, and again, v. 8. Some understand it only of the covenant between God and Israel, mentioned ch. 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 (Gen. 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, v. 4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from ch. 12 to the end of ch. 26. 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 (v. 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 be held 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, but 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, 1 Ki. 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, v. 5. Christ, our altar, is a stone cut out of the mountain without hands (Dan. 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 (v. 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, v. 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.

Calvin's Commentary

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.

5. AEdificabis in monte Ebal altare ex lapidibus Jehovae Deo tuo: non levabis super eos ferrum.

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:

6. E lapidibus integris aedificabis altare Jehovae Dei tui: et offeres super illud holocausta Jehovae Deo tuo:

7. And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.

7. Et offeres sacrificia prosperiratum, comedesque illic, ac laetaberis coram Jehova Deo tuo.

5 And there shalt thou build an altar. At their first entrance into the land, God commands that a sacrifice of thanksgiving should be offered to Him; and this Joshua performed, as is related in Joshua 8:30-31

"Then Joshua built an altar unto the Lord God of Israel in Mount Ebal; as Moses the servant of the Lord commanded the children of Israel, an altar of whole stones, over which no man hath lift up any iron."

First of all, then, this testimony of their gratitude is required, that the children of Israel, as soon as they have begun to set foot in the land of Canaan, might celebrate the praises of the Lord; secondly, he forbids all artificial work, because, if the altar had been permanent, it would have been an occasion of superstition, and this exceptional instance would have been more regarded than the perpetual Law of God. Hence the nine tribes and half were so greatly wroth against the two tribes of Reuben and Gad, and half Manasseh, on account of the altar which was built on the bank of Jordan, (Joshua 22,) insomuch that they determined utterly to destroy their brethren, until they had cleared themselves by alleging that they had only built it as a memorial of their brotherly union, and not for sacrifice. Assuredly they were good expounders of the Law who accounted it an inexpiable crime, that an altar should be left for posterity, to withdraw the people from the one sanctuary, and thus to destroy the unity of faith.

Deuteronomy 27:5-7 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.

5. AEdificabis in monte Ebal altare ex lapidibus Jehovae Deo tuo: non levabis super eos ferrum.

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:

6. E lapidibus integris aedificabis altare Jehovae Dei tui: et offeres super illud holocausta Jehovae Deo tuo:

7. And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.

7. Et offeres sacrificia prosperiratum, comedesque illic, ac laetaberis coram Jehova Deo tuo.

Links

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Alphabetical: all And clearly distinctly have law of on set shall stones the these this up very words write you

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In Judæa and through Samaria - a Sketch of Samaritan History and Theology - Jews and Samaritans.
We have no means of determining how long Jesus may have tarried in Jerusalem after the events recorded in the previous two chapters. The Evangelic narrative [1850] only marks an indefinite period of time, which, as we judge from internal probability, cannot have been protracted. From the city He retired with His disciples to the country,' which formed the province of Judæa. There He taught and His disciples baptized. [1851] [1852] From what had been so lately witnessed in Jerusalem, as well …
Alfred Edersheim—The Life and Times of Jesus the Messiah

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Gilgal, in Deuteronomy 11:30 what the Place Was.
That which is said by Moses, that "Gerizim and Ebal were over-against Gilgal," Deuteronomy 11:30, is so obscure, that it is rendered into contrary significations by interpreters. Some take it in that sense, as if it were near to Gilgal: some far off from Gilgal: the Targumists read, "before Gilgal": while, as I think, they do not touch the difficulty; which lies not so much in the signification of the word Mul, as in the ambiguity of the word Gilgal. These do all seem to understand that Gilgal which …
John Lightfoot—From the Talmud and Hebraica

In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! …
Alfred Edersheim—Sketches of Jewish Social Life

Meditations of the Misery of a Man not Reconciled to God in Christ.
O wretched Man! where shall I begin to describe thine endless misery, who art condemned as soon as conceived; and adjudged to eternal death, before thou wast born to a temporal life? A beginning indeed, I find, but no end of thy miseries. For when Adam and Eve, being created after God's own image, and placed in Paradise, that they and their posterity might live in a blessed state of life immortal, having dominion over all earthly creatures, and only restrained from the fruit of one tree, as a sign …
Lewis Bayly—The Practice of Piety

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? …
John Bunyan—The Works of John Bunyan Volumes 1-3

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament