Cursed is he who moves his neighbor's boundary stone.' And let all the people say, 'Amen!' Cursed is heThe term "cursed" in this context is derived from the Hebrew word "אָרוּר" (arur), which signifies being under a divine curse or ban. In the ancient Near Eastern context, a curse was a powerful pronouncement that invoked divine judgment upon an individual. This reflects the seriousness with which God views the integrity and justice among His people. The use of "cursed" underscores the moral and spiritual gravity of the offense, indicating that it is not merely a social or legal issue but a violation of divine law. who moves
The Hebrew verb "יַסִּיג" (yasig) means to remove or displace. This action implies deceit and dishonesty, as it involves altering something that is meant to be permanent and respected. In ancient Israel, moving a boundary stone was a covert act of theft and deception, as it involved secretly changing the agreed-upon limits of property, thus infringing upon another's rightful inheritance. his neighbor’s
The term "neighbor" comes from the Hebrew "רֵעַ" (rea), which refers to a fellow member of the community or someone with whom one has a social or covenantal relationship. This highlights the communal aspect of the law, emphasizing that the Israelites were to live in harmony and fairness with one another. The use of "neighbor" reminds us of the broader biblical principle of loving one's neighbor as oneself, which is foundational to the ethical teachings of both the Old and New Testaments. boundary stone
The "boundary stone" is translated from the Hebrew "גְּבוּל" (gebul), which refers to a physical marker that delineates property lines. In ancient times, these stones were critical for maintaining order and justice in land ownership. Archaeological findings have uncovered such stones, often inscribed with warnings against moving them, underscoring their importance in ancient societies. The boundary stone was a symbol of trust and respect for one's neighbor's rights and God's provision of land to each tribe and family in Israel. Persons / Places / Events 1. MosesThe leader of the Israelites who delivered God's laws and instructions, including the blessings and curses in Deuteronomy. 2. The IsraelitesThe chosen people of God, receiving the law as they prepare to enter the Promised Land. 3. Mount Ebal and Mount GerizimThe locations where the blessings and curses were to be proclaimed to the Israelites. 4. The LevitesThe tribe responsible for proclaiming the curses, including the one in Deuteronomy 27:17. 5. The Promised LandThe land of Canaan, which the Israelites were about to enter and where they were to uphold God's laws. Teaching Points Respect for Property and HeritageMoving a neighbor's boundary stone was a serious offense, symbolizing theft and disrespect for another's property. This command underscores the importance of respecting others' rights and possessions. Integrity and JusticeThe act of moving boundary stones is a metaphor for dishonesty and injustice. As Christians, we are called to live with integrity, ensuring fairness in all our dealings. Community and AccountabilityThe communal response of "Amen" signifies collective responsibility and agreement with God's laws. It reminds us of the importance of community in upholding justice and righteousness. God's Sovereignty and OrderBoundary stones were set by God’s command, representing His order and sovereignty. Respecting them is an acknowledgment of His authority and design for society. Consequences of DisobedienceThe curse associated with moving boundary stones highlights the serious consequences of disobedience to God's commands. It serves as a warning to remain faithful and obedient. Bible Study Questions 1. How does the command not to move boundary stones reflect God's concern for justice and fairness in society? 2. In what ways can we apply the principle of respecting boundaries in our modern context, both physically and metaphorically? 3. How does the communal "Amen" in response to the curse inform our understanding of community responsibility in upholding God's laws? 4. What are some modern-day equivalents of "moving boundary stones" that we should be cautious of in our personal and professional lives? 5. How do the themes of integrity and justice in Deuteronomy 27:17 connect with Jesus' teachings in the New Testament? Connections to Other Scriptures Proverbs 22:28This verse advises not to move ancient boundary stones, emphasizing the importance of respecting property and heritage. Hosea 5:10Compares the leaders of Judah to those who move boundary stones, indicating a breach of trust and justice. Job 24:2Describes the wicked as those who move boundary stones, associating this act with broader themes of injustice and oppression. People Asher, Benjamin, Dan, Gad, Issachar, Joseph, Levi, Levites, Moses, Naphtali, Reuben, Simeon, ZebulunPlaces Beth-baal-peor, Jordan River, Mount Ebal, Mount GerizimTopics Amen, Border, Boundary, Cursed, Landmark, Mark, Moves, Neighbor's, Neighbour's, Removes, Removeth, Removing, Stone, TakesDictionary of Bible Themes Deuteronomy 27:17 4208 land, divine responsibility
4366 stones
5235 boundary
5253 cheating
5318 fraud
5350 injustice, hated by God
5477 property, land
8711 covenant breakers Deuteronomy 27:1-26 7797 teaching Deuteronomy 27:9-26 5827 curse Deuteronomy 27:15-26 1461 truth, nature of
5783 agreement Library Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten CommandmentsIn 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 Links Deuteronomy 27:17 NIVDeuteronomy 27:17 NLTDeuteronomy 27:17 ESVDeuteronomy 27:17 NASBDeuteronomy 27:17 KJV
Deuteronomy 27:17 Commentaries
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