Deuteronomy 27:13 kjv
And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
Deuteronomy 27:13 nkjv
and these shall stand on Mount Ebal to curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.
Deuteronomy 27:13 niv
And these tribes shall stand on Mount Ebal to pronounce curses: Reuben, Gad, Asher, Zebulun, Dan and Naphtali.
Deuteronomy 27:13 esv
And these shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.
Deuteronomy 27:13 nlt
And the tribes of Reuben, Gad, Asher, Zebulun, Dan, and Naphtali must stand on Mount Ebal to proclaim a curse.
Deuteronomy 27 13 Cross References
| Verse | Text | Reference |
|---|---|---|
| Deut 11:29-30 | And when the LORD your God brings you into the land that you are entering... you shall set the blessing on Mount Gerizim and the curse on Mount Ebal. Are not these beyond the Jordan, by the way of the going down of the sun...? | God's prior command for the ceremony, specifying the mounts. |
| Deut 27:11-12 | Moses charged the people... "These shall stand on Mount Gerizim to bless the people... Simeon, Levi, Judah, Issachar, Joseph, and Benjamin." | The companion verse listing the tribes for blessings on Gerizim. |
| Deut 28:15 | "But if you will not obey the voice of the LORD your God... then all these curses shall come upon you and overtake you." | Introduction to the detailed list of covenant curses. |
| Lev 26:14-39 | "But if you will not listen to me and will not do all these commandments... I will appoint over you a panic, consumption, and fever..." | Another significant list of covenant curses from Leviticus. |
| Josh 8:33-35 | All Israel, with their elders and officers and their judges, stood on both sides of the ark... half of them in front of Mount Gerizim and half of them in front of Mount Ebal... as Moses the servant of the LORD had commanded... | Historical fulfillment of this ceremony under Joshua. |
| Gal 3:10-13 | For all who rely on works of the law are under a curse; for it is written, "Cursed be everyone who does not abide by all things written in the Book of the Law, and do them."... Christ redeemed us from the curse of the law by becoming a curse for us... | NT perspective on the Law's curse and Christ's fulfillment. |
| Rom 3:20 | For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. | The Law reveals sin and its cursed consequence, but doesn't provide righteousness. |
| Rom 8:3-4 | For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us... | God provided a solution to the curse through Christ, fulfilling the Law's demands. |
| Heb 9:15 | Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. | The New Covenant frees believers from the condemnation of the Old Covenant's curse. |
| Deut 4:26 | I call heaven and earth to witness against you today, that you will soon perish from the land that you are going over the Jordan to possess. You will not live long in it, but will be utterly destroyed. | Prophecy of judgment (curse) for disobedience, highlighting the stakes. |
| Gen 3:17-19 | To Adam he said, "Because you have listened to the voice of your wife... cursed is the ground because of you; in pain you shall eat of it all the days of your life..." | The initial biblical curse upon sin, demonstrating the concept. |
| Gen 49:3-4 | Reuben, you are my firstborn... but you raged like the waters; you shall not have preeminence, because you went up to your father's bed... | Jacob's pronouncement on Reuben, linking to a forfeited position, a subtle parallel to curse. |
| Judg 18:27-31 | And they took what Micah had and the priest who belonged to him, and they came to Laish... And the Danites set up the carved image for themselves. | The tribe of Dan later fell into idolatry, connecting to the root cause of curses. |
| Exo 19:5 | "Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples..." | The conditional nature of the covenant, setting up the blessings and curses. |
| Josh 24:14-24 | "Now therefore fear the LORD and serve him in sincerity and in faithfulness... And the people said to Joshua, "The LORD our God we will serve, and his voice we will obey." | Joshua's covenant renewal, echoing the gravity of choice. |
| Jer 11:3-8 | Thus says the LORD, the God of Israel: Cursed be the man who does not hear the words of this covenant... | Reiteration of covenant curses due to Israel's later disobedience. |
| Hos 4:1-2 | Hear the word of the LORD, O children of Israel, for the LORD has a controversy with the inhabitants of the land... There is no faithfulness or steadfast love... only swearing, lying, murder, stealing, and adultery; they break all bounds, and bloodshed follows bloodshed. | Illustrates the societal breakdown due to rejection of the Law, leading to curses. |
| Zech 8:15 | so again have I purposed in these days to bring good to Jerusalem and to the house of Judah; fear not. | Post-exilic reversal of curses, restoration conditional on obedience and faithfulness. |
| Mal 4:6 | And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a curse. | Prophetic warning of an impending curse if hearts are not turned. |
| Rom 7:7-13 | What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, "You shall not covet."... So the law is holy, and the commandment is holy and righteous and good. | Explains the Law's purpose in revealing sin, which leads to spiritual death/curse. |
| James 2:10 | For whoever keeps the whole law but fails in one point has become accountable for all of it. | The absolute nature of the Law and its curse for any failure. |
| Rev 22:3 | No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. | Ultimate eschatological removal of the curse in the New Creation. |
Deuteronomy 27 verses
Deuteronomy 27 13 Meaning
Deuteronomy 27:13 designates six specific tribes of Israel – Reuben, Gad, Asher, Zebulun, Dan, and Naphtali – to stand upon Mount Ebal. Their designated role was to vocalize the curses that would befall the nation should they disobey the covenant laws given by God. This solemn act was a crucial part of a grand covenant renewal ceremony commanded by Moses, designed to instill the gravity of God's commands upon the new generation entering the Promised Land. It starkly contrasts with the six tribes listed in the preceding verse, who were to stand on Mount Gerizim for the blessing.
Deuteronomy 27 13 Context
Deuteronomy 27 presents a profound and dramatic covenant renewal ceremony. Moses commands the Israelites, on the eve of their entrance into Canaan, to perform a two-part ritual upon crossing the Jordan. One half of the tribes, specified in verse 12, are to stand on Mount Gerizim to pronounce blessings. The other half, listed in verse 13, are to stand on Mount Ebal for the pronouncement of curses. This is immediately followed by specific curses in verses 15-26, and then a comprehensive list of blessings and curses in Chapter 28. Historically, Mount Gerizim and Mount Ebal stand facing each other, creating a natural amphitheater, perfect for the entire assembly to hear the law recited. Mount Ebal is noted for its barren, desolate nature, making it a fitting symbol for the consequences of covenant disobedience. This elaborate ceremony, later enacted in Joshua 8, was designed to indelibly impress upon the entire nation the foundational principle of life in the Promised Land: obedience to God's law leads to blessing and life, while disobedience brings curses and destruction. It serves as a stark warning and a solemn reaffirmation of their commitment to God.
Deuteronomy 27 13 Word analysis
- And these (וְאֵלֶּה - vᵉ’elleh): This conjunctive phrase directly connects the statement to the previous verse (Deu 27:12), highlighting that this group of tribes, along with those on Gerizim, constitutes the complete representation of Israel in the covenant ceremony. It indicates a continuation and a counterbalance to the blessings.
- shall stand (יַעַמְדוּ - yaʿamdu): From the root עָמַד (ʿamad), meaning to stand, take one's stand, or abide. This signifies a position of authority, solemnity, and active participation. They are not merely observers but active declarers, physically present and taking a firm stance to bear witness and voice the consequences of disobedience. The standing posture denotes readiness and presence before God.
- upon Mount (עַל־הַר - ʿal-har): Refers to the physical elevation. A mountain in biblical context often represents a place of divine encounter, revelation, and solemn assembly.
- Ebal (עֵיבָל - ʿEbal): The specific name of the mountain. Ebal means "stone, bare, or barren." Its physical characteristics – rocky, barren, and often desolate compared to its fertile twin, Gerizim – made it a powerful visual and symbolic backdrop for the curses. The very landscape echoed the consequences of disobedience: barrenness, desolation, lack of life, reflecting the inverse of blessing and fruitfulness. It's not a place for joyful offerings, but a place for stern warnings, reflecting the stark consequences of breaking covenant with a holy God.
- for the curse (לַקְּלָלָה - laqqᵉlālāh): From קְלָלָה (qᵉlālāh), meaning "curse." This term denotes a divinely decreed negative consequence, often involving withdrawal of blessing, punishment, and adverse circumstances, resulting from sin or covenant transgression. It is not merely ill-will, but an active divine judgment against unrighteousness. The "lā-" (לַ) prefix signifies "for the purpose of" or "pertaining to." This specifies the solemn purpose of their standing.
- Reuben (רְאוּבֵן - Rᵉʾuven): The firstborn son of Jacob. Although he lost his birthright due to his sin (Gen 49:3-4), he is still honored with a primary role here. His tribe was one of those who settled east of the Jordan, but participated in this pan-Israelite ceremony.
- Gad (גָּד - Gad): Son of Jacob by Zilpah, Leah's servant. Another tribe that settled east of the Jordan.
- Asher (אָשֵׁר - ʾĀshēr): Son of Jacob by Zilpah. His territory was in the northern coastal plain of Canaan.
- Zebulun (זְבוּלֻן - Zᵉvûlun): Son of Jacob by Leah. His territory was in northern Canaan, near the sea.
- Dan (דָּן - Dan): Son of Jacob by Bilhah, Rachel's servant. His tribe later fell into significant idolatry and moral decline (Judges 18), providing a subtle, ironic connection to the curses they were to declare.
- and Naphtali (וְנַפְתָּלִי - vᵉNap̄tālî): Son of Jacob by Bilhah. His territory was in northern Canaan.
- Words-Group Analysis:
- "And these shall stand upon Mount Ebal for the curse": This phrase succinctly captures the entire function and gravity of the tribes' role. The "standing" on "Mount Ebal" immediately creates a visual image, where the barren mountain itself reinforces the severity of "the curse." It establishes a symbolic link between the geographical place and the spiritual consequences, setting the stage for the dramatic covenant affirmation. The active "shall stand" emphasizes their assigned responsibility and participation in this solemn declaration before God and the nation.
- "Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali": The specific enumeration of these six tribes indicates a purposeful and ordered division of responsibilities. It ensures that the responsibility for affirming the covenant (both blessings and curses) is distributed throughout the entire national family, involving both sons of Leah and the maidservants. The inclusion of Reuben, the firstborn, emphasizes that even those of high status or early promise are subject to the consequences of disobedience. The selection likely ensured geographic representation as well, incorporating tribes that would settle in various parts of the Promised Land, reinforcing the idea that the curses (and blessings) applied to the whole land and people.
Deuteronomy 27 13 Bonus section
The ceremony at Mount Ebal and Mount Gerizim (Deu 27:11-26 and Josh 8:30-35) forms a significant chiastic structure with the blessings and curses of Deuteronomy 28, acting as a pivotal moment in the nation's journey into the Land of Promise. The visual and auditory spectacle of half the tribes shouting blessings and the other half shouting curses, followed by the people's "Amen," created an immersive learning experience designed for indelible memory. The placement of these ceremonies within the book of Deuteronomy underscores that while God's blessing is His desire, human free will to obey or disobey carries profound, divinely ordained consequences. This ceremonial "public reading" of the law before all of Israel laid a concrete legal foundation for their future societal structure, reminding them that their national existence and well-being were always directly linked to their covenant fidelity.
Deuteronomy 27 13 Commentary
Deuteronomy 27:13 is not merely a logistical detail for an ancient ceremony; it represents a fundamental pedagogical moment for Israel, emphasizing the dual nature of the Mosaic Covenant: life and prosperity through obedience, or desolation and destruction through disobedience. The act of selected tribes physically standing on Mount Ebal to vocalize curses transformed abstract laws into a vivid, performative, and inescapable reality for all generations. Mount Ebal, being barren, served as a tangible object lesson of the spiritual barrenness and ruin that would result from forsaking God's commands. The selection of specific tribes, carefully balanced with those on Mount Gerizim, ensures national representation and collective responsibility in witnessing and affirming the conditional terms of their existence in the Promised Land. This covenant renewal ceremony served as a national foundational principle, repeatedly tested throughout Israel's history. From a New Testament perspective, this severe truth of the Law's curse finds its ultimate fulfillment and resolution in Christ, who bore the curse for humanity (Gal 3:13), allowing believers to stand blessed and free from the law's condemnation, a new covenant established on better promises.