Chapter Twenty-Seven
Build an Altar on Mount Ebal
27:1 Now Moses and the elders of Israel commanded the people, saying, “Keep the whole commandment that I command you today. 2 And on the day you cross over the Jordan to the land that the LORD your God is giving you, you shall set up large stones and plaster them with plaster. 3 And you shall write on them all the words of this law, when you cross over to enter the land that the LORD your God is giving you, a land flowing with milk and honey, as the LORD, the God of your fathers, has promised you. 4 And when you have crossed over the Jordan, you shall set up these stones, concerning which I command you today, on Mount Ebal, and you shall plaster them with plaster. 5 And there you shall build an altar to the LORD your God, an altar of stones. You shall wield no iron tool on them; 6 you shall build an altar to the LORD your God of uncut stones. And you shall offer burnt offerings on it to the LORD your God, 7 and you shall sacrifice peace offerings and shall eat there, and you shall rejoice before the LORD your God. 8 And you shall write on the stones all the words of this law very plainly.”
Both Moses and the elders of Israel again emphasized the importance to keep all of God’s rules and regulations. When they entered the Promised Land by crossing over the Jordan River, the people of Israel were given two very important tasks. The first one was for them to collect and set up several large stones and coat them with plaster (Hebrew word ‘śîḏ’,[1] a white coating, typically made from limestone) so they could be written on. They were then to write on those stones the entire text of the law. The stones are then to be set up on Mount Ebal (approximately 30 miles north of Jerusalem, just north of Shechem, see also Deuteronomy 11:29; Joshua 8:30-31).
The second task was to build an altar to YHWH made from uncut stones at the same location on Mount Ebal (see Considerations below). Once completed, they were to offer burnt offerings (see Leviticus 1:1-17; 6:8-13)[2] and peace offerings (see Leviticus 3:1-17; 7:11-36) on that altar. The meat from the peace offering was to be consumed there, as well, as they rejoiced before YHWH.
The instruction given in verse eight seems to apply to the stones used to construct the altar. While often debated as to whether those stones referenced in this verse are to be used to build the altar or instead just a redundant instruction referring to the first set of stones, the issue will undoubtedly never be settled to everyone’s satisfaction. But it does seem that plastering rocks could be considered a “man-made” process which would counter the uniqueness of using uncut stones in the first place (see below).
Considerations
The Bible uses several words and phrases that mention the use of uncut stones, including “stones not hewn” (Hebrew ‘gā·zît’[3] a dressed, cut, or quarried stone, see Exodus 20:25); “uncut stones,” such as used here (Hebrew ‘šelē·môṯ’,[4] full, complete, whole, see also Joshua 8:31; 1 Kings 6:7) and “stones uncut by human hands” (Aramaic word ‘iṯ·gezě’·rěṯ’,[5] meaning to cut, see Daniel 2:34-35, 45). These words are most often applied to the construction of stone altars (Hebrew ‘miz·bǎḥ’,[6] slaughter site, a place to offer a sacrifice).[7] As a result of the significant gap between the perfection of God and the sinfulness of man,[8] the stone altars built by godly men in the Bible were for the purpose of seeking consecration so that they could serve God. Even though built by man, the building materials were as God made them, no human shaping, cutting, or influencing.
In the book of Daniel, we read about how Daniel interpreted an odd dream for King Nebuchadnezzar, which featured images primarily of a prominent statue that accurately prophesied and depicted his kingdom and the kingdoms that followed. In that dream the last kingdom was shattered by a stone cut from a mountain by no human hand. He described the stone as the rock that knocked the statue down and covered the entire earth with a new kingdom, one that will last forever. The stone represents God’s kingdom, the one established through His Son, Jesus, also referred to as the Rock.[9]
Uncut stones represent God while refined or cut stones represent man’s efforts. Since the problem of sin is not in any way solvable by anything man can do, only God can fully consecrate a human being or provide salvation. Since Jesus did all the work for salvation, any effort to add to that work would be an abomination before God. The same applies to altars, those built with human-cut stones would also be an abomination to God.
To the modern ear the words ‘blessings’ and ‘curses’ seem to infer extreme and opposite points of view. While the favorable aspects of a ‘blessing’ may be regularly incorporated in today’s use of language, the concept of ‘curses’ (or the offering of a curse) is generally not. In the Old Testament there are several Hebrew words that can be translated into the English ‘curse’ or ‘to curse’, including ‘ārar’, ‘qālal’, ‘ālāh’, ‘me’ērāh’, ‘qābab’, ‘nāqab’, and ‘zā’am’. Here is a quick review of these words including Bible verses using those words found in the Torah (note the subtle differences):
Hebrew ‘ārar’, (verb, Strong’s Hebrew number 779), means to bind (typically with a spell); hem in with obstacles; to render powerless to resist. (Genesis 3:14, 17; 4:11; 5:29; 9:25; 12:3; 27:29; 49:7; Exodus 22:28; Numbers 5:18, 19, 22, 24, 27; 22:6, 12; 23:7; 24:9; Deuteronomy 27:15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; 28:16, 17, 18, 19)
Hebrew ‘qālal’ (verb, Strong’s Hebrew number 7043), ‘qelālāh’ (noun, Strong’s Hebrew number 7045), generally speaking ill-will towards someone, the word can also be used to describe someone being quick or even trivial. (Genesis 27:12, 13; Deuteronomy 11:26, 28, 29; 21:23; 23:5; 27:13; 28:15; 28:45; 29:27; 30:1, 19)
Hebrew ‘ālāh’, (verb, Strong’s Hebrew number 422), ‘ālāh’, (noun, Strong’s Hebrew number 423), to put under oath, often used to bring curses on themselves if they are guilty of doing wrong, can also be used to prove innocence (if guilty the curse would occur, if not the curse would not occur). (Genesis 24:41; 26:28; Leviticus 5:1; Numbers 5:21, 23, 27; Deuteronomy 29:12, 14, 19, 20, 21; 30:7)
Hebrew ‘me’ērāh’, (noun, Strong’s Hebrew number 3994), designating a curse, malediction, the sending of destruction. Found only five times in the Old Testament, only once in the Torah, each time relating to a curse from God. (Deuteronomy 28:20)
Hebrew 'qābab’, (verb, Strong’s Hebrew number 6895), typically a pronouncement of bad fortune or ill favor from one person to another. (Numbers 22:11, 17; 23:8, 11, 13, 25, 27, 24:10)
Hebrew ‘nāqab’, (verb, Strong’s Hebrew number 5344), has several meanings, to pierce, to designate, to curse, when referring to cursing it is believed to be derived from ‘qābab’, often used to describe the cursing or blaspheming of God. (In that context see Leviticus 24:11, 16)
Hebrew ‘zā’am’, (verb, Strong’s Hebrew number 2194), ‘zā’am’, (noun, Strong’s Hebrew number 2195), the root of the word means to “foam at the mouth,” describing one’s fury towards another, an intense anger. The expression of that anger or proclamation of actions that will follow in response, to denounce. (Verb used in Numbers 23:7 and 8; the noun is not found in the Torah).
In this and the following chapters, God is providing insight for the people of Israel regarding their covenant, if they remain obedient to God and trust Him, they will receive many blessings. If, however, they are not obedient, they will not be blessed, and they will be punished. Just like any loving parent who gives instructions to a child, if they are disobedient there will be ramifications. Through the law God is providing guidance, much like what the psalmist meant in Psalm 119:105, “Your word is a lamp to my feet and a light to my path.” God is giving them a choice; either follow the path He has laid out for them or wander into the ‘dark’ on their own and suffer the consequences. The absence of God and His blessings is truly a frightening thought, but that is what sin can do, even for Christians. It can affect their relationship with Jesus, but thankfully not their salvation. It can affect things like one’s prayer life and worship, therefore, no one should delay in seeking forgiveness when the time comes.
Listen Up!
27:9 Then Moses and the Levitical priests said to all Israel, “Keep silence and hear, O Israel: this day you have become the people of the LORD your God. 10 You shall therefore obey the voice of the LORD your God, keeping his commandments and his statutes, which I command you today.”
The priests now join Moses, perhaps to emphasize the importance of what was about to be said, an interpretation that is further supported by the clause, “Keep silence and hear.” The Hebrew word ‘hǎs·kēṯ’,[10] meaning to be silent and pay attention, is found only this one time in Scripture. This is the only time when silence is requested before an appeal to listen. In other words, they were to stop talking and prepare to concentrate and focus on an important message.
They were told that they were now the people of YHWH, and in response they were to be obedient to Him by knowing and keeping God’s law, including all the commandments, rules, and statutes given to them through Moses. God gave them everything they needed to know about Him and how to please Him. Their obedience was possible through knowledge of God’s Word, not always direct revelation, just as Christians have learned to follow and be obedient to Jesus through the Bible.
27:11 That day Moses charged the people, saying, 12 “When you have crossed over the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 And these shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.
There are two popular, but very different ways to interpret the following curses. The first is in alignment with most Bible publishers, which identify the event briefly stated in verses 11-13 as being carried out in verses 14-26 on Mount Ebal. The alternate view proposes that verses 14-26 are separate and that the nature of each of these concerns results in anathema (being detested and shunned by God and His people).
These verses identify a two-part action:
Note that the people are to do the speaking, not the Levites as recorded in verse 14 (below). In addition, these verses refer to both blessings and curses, not just the curses as stated in verses 14-26. Plus, earlier when this procedure was first mentioned in Deuteronomy 11:27-29, the text implies that the blessings and curses were circumstantial (rewards for doing right and punishment for doing wrong), not a list of specific sins as shown here.
Mount Ebal was to the north of Shechem and Mount Gerizim was to the south of Shechem. The exact location on these mountains is not referenced (see Joshua 8:30-35 for fulfillment).
Considerations
The command to be silent and listen is very similar to the instruction given in Psalm 46:10, “Be still, and know that I am God.” The words, “Be still,” is the Hebrew word ‘hǎr·pû’,[11] which can be translated in a variety of ways, however, the primary use of this verb is the request (or command) to stop or desist, to cease whatever you’re doing.
When it comes to the need for interaction with God (or even a pagan false god) people often engage in rituals, protocols, and at times offer many words. While it is true that people should be involved with praise and worship, it becomes a waste of energy if the purpose of the interaction is ignored or missed. Only God knows the heart and in verses like these He is essentially saying, stop going through the motions and focus your heart on Him and to stop talking (or singing) and listen to Him.[12]
The knowledge and acceptance of God can answer many questions and concerns. Even Christians get distracted with issues (such as why good people suffer, interpretation of basic theology, science vs. God’s Word, etc.) If God is truly God, then He can be trusted to keep the promises He made (such as salvation through Jesus). God was telling the people of Israel back then and Christians today, to stop and listen to Him, to follow Him, to do as He calls. To be still and know He is in charge.
Curses Proclaimed
27:14 And the Levites shall declare to all the men of Israel in a loud voice:
In addition to the curses and blessings that were to be pronounced, the Levites were to pronounce a warning against eleven specific sins and one general wide-ranging offense that were, even though many being very private (few, if any, other than God, would know about), were not to be trivialized or taken lightly. After when each was presented, the people were to collectively respond with an ‘ā·mēn’ to acknowledge they understand the warning.
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.’
The first warning pertains to anyone who would make or worship any form of idol (see Exodus 20:4; 34:17). This verse also questions the logic of worshiping or praying to something that was made by man (see also Isaiah 44:9-20). The person would be cursed by God, as these actions would have been done in secret.
27:16 “ ‘Cursed be anyone who dishonors his father or his mother.’ And all the people shall say, ‘Amen.’
Anyone who dishonored one of their parents is to be cursed (see Exodus 20:12; 21:17; Leviticus 19:3; Deuteronomy 21:18-21). According to Exodus 21:17, this may include punishment by death.[13]
27:17 “ ‘Cursed be anyone who moves his neighbor’s landmark.’ And all the people shall say, ‘Amen.’
No one was allowed to change property lines or boundary markers (see Deuteronomy 19:14).
27:18 “ ‘Cursed be anyone who misleads a blind man on the road.’ And all the people shall say, ‘Amen.’
No one was to take advantage of another, especially if they were disabled in any way (see Leviticus 19:14). In this scenario, anyone who misguides a blind man while traveling on a road or path would be cursed.
27:19 “ ‘Cursed be anyone who perverts the justice due to the sojourner, the fatherless, and the widow.’ And all the people shall say, ‘Amen.’
In addition to not taking advantage of anyone with a disability, this verse warns that anyone who perverts the justice (Hebrew word ‘mǎṭ·ṭě(h)’[14] meaning to stretch out, in this context extending one’s hand against another, to cause someone to turn aside from justice) of those disadvantaged, such as a sojourner, a widow or one who is fatherless, will be cursed (see Exodus 22:21-22).
27:20 “ ‘Cursed be anyone who lies with his father’s wife, because he has uncovered his father’s nakedness.’ And all the people shall say, ‘Amen.’
This and the following three verses pertain to sexual crimes. In this verse the law against incest or having any sexual relations with any close relative is reiterated (see verses 22-23 below, see also Leviticus 18:6-18) with special emphasis on uncovering their father’s nakedness.[15]
27:21 “ ‘Cursed be anyone who lies with any kind of animal.’ And all the people shall say, ‘Amen.’
This verse warns against bestiality (see also Exodus 22:19; Leviticus 18:23; 20:15-16), anyone who has a sexual encounter with any kind of animal will be cursed.
27:22 “ ‘Cursed be anyone who lies with his sister, whether the daughter of his father or the daughter of his mother.’ And all the people shall say, ‘Amen.’
Anyone who has sexual intercourse with their sister, regardless if they are the daughter of their father or daughter of their mother (making her a half-sister), they would be cursed (see Leviticus 18:9; 20:17, see also Ezekiel 22:11).
27:23 “ ‘Cursed be anyone who lies with his mother-in-law.’ And all the people shall say, ‘Amen.’
Anyone who has any sexual relations with their mother-in-law will be cursed (see Leviticus 18:17). Under some circumstances this offense can also carry a significant punishment: “If a man takes a woman and her mother also, it is depravity; he and they shall be burned with fire, that there may be no depravity among you.” (Leviticus 20:14)
27:24 “ ‘Cursed be anyone who strikes down his neighbor in secret.’ And all the people shall say, ‘Amen.’
If a person strikes down another person (Hebrew ‘mǎk·kē(h)’,[16] physically striking another, but not always lethal) in secret (not in public), they will be cursed (see also Exodus 21:12-14; Deuteronomy 19:11).
27:25 “ ‘Cursed be anyone who takes a bribe to shed innocent blood.’ And all the people shall say, ‘Amen.’
Justice is never to be perverted. Here, anyone who takes money to hide a murder or is offered money to kill someone and does kill an innocent person, not only violates several laws (see Genesis 9:5-6; Exodus 20:13; 23:7; see also Ezekiel 22:12), but they are also cursed.
27:26 “ ‘Cursed be anyone who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’
This warning is not as specific as the others. This verse warns that anyone who does not acknowledge the authority of God’s law over them, and chooses not to follow them, will be cursed.
The apostle Paul quoted this verse in his epistle to the church at Galatia to emphasize that the law cannot provide salvation: “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.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” (Galatians 3:10-14) Paul clearly points out that salvation can only be provided through faith in Jesus Christ.
Each of the crimes against God’s law, listed in verses 14-26, carried significant penalties and often severe punishment prior to being listed here. This supports the idea that these twelve curses were not those referenced in verses 11-13, to be pronounced with their ‘blessings’ counter point on two mountains but were indeed separate points that required a vigorous reinforcement of disobedience being cursed by God.
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[1] Strong’s Hebrew 7875.
[2] See also Overview of Offerings after Leviticus chapter seven.
[3] Strong’s Hebrew 1496.
[4] Strong’s Hebrew 8003.
[5] Strong’s Hebrew 1505.
[6] Strong’s Hebrew 4196.
[7] See commentary under Genesis 8:20; Exodus 32:5.
[8] See commentary under Genesis 28:12-15; Exodus 3:6; Leviticus 10:1-2; see also Considerations under Exodus 26:36-37.
[9] See Considerations under Exodus 17:7; Numbers 20:10-13.
[10] Strong’s Hebrew 5535.
[11] Strong’s Hebrew 7503.
[12] See also Considerations under Exodus 20:21 regarding legalism.
[13] See commentary under Exodus 20:12; 21:17.
[14] Strong’s Hebrew 5186.
[15] See commentary under Leviticus 18:6-18.
[16] Strong’s Hebrew 5221.