What number verse is Deuteronomy 13:7 in the Bible?

Deuteronomy 13:7 is the 5,280th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Deuteronomy 13:7 sits at position 5,280.

Translation

King James Version

Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

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KJV (with Strong's)

Namely, of the gods ^H430 of the people ^H5971 which are round about ^H5439 you, nigh ^H7138 unto thee, or far off ^H7350 from thee, from the one end ^H7097 of the earth ^H776 even unto the other end ^H7097 of the earth ^H776;

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Complete Jewish Bible

gods of the peoples surrounding you, whether near or far away from you, anywhere in the world -

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Berean Standard Bible

the gods of the peoples around you, whether near or far, whether from one end of the earth or the other),

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American Standard Version

of the gods of the peoples that are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

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World English Bible Messianic

of the gods of the peoples who are around you, near to you, or far off from you, from the one end of the earth even to the other end of the earth;

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Geneva Bible (1599)

Any of the gods of the people which are round about you, neere vnto thee or farre off from thee, from the one ende of the earth vnto ye other:

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Young's Literal Translation

of the gods of the peoples who are round about you, who are near unto thee, or who are far off from thee, from the end of the earth even unto the end of the earth) --

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In the KJVVerse 5,280 of 31,102

Study This Verse

SUMMARY

Deuteronomy 13:7 delivers a potent warning within Moses's final discourse to Israel, underscoring the pervasive and relentless nature of the temptation to idolatry. It vividly illustrates that the allure of false gods, whether originating from immediate neighbors or distant lands, constitutes an ever-present threat to Israel's exclusive covenant relationship with Yahweh. This verse powerfully emphasizes the divine imperative for absolute and undivided devotion, demanding that the nascent nation maintain its distinct identity and uncompromised worship, irrespective of external cultural or geographical influences.

CONTEXT

Literary Context: This verse is strategically placed within Deuteronomy 13, a critical chapter that immediately follows the profound declaration of the Shema and the foundational call to love and obey Yahweh alone found in Deuteronomy 6. Chapter 13 rigorously addresses the severe dangers of apostasy, meticulously outlining strict laws concerning false prophets and individuals who might entice Israel to worship other gods. Verses 1-5 detail the protocol for identifying and dealing with a prophet who performs signs but deviates from Yahweh's commands, while verses 6-11 extend this severe warning to even the closest family members or friends who might secretly propose idolatry. Verse 7, therefore, significantly broadens the scope of this temptation, asserting its pervasive reach from nearby cultures to the furthest corners of the known world, thereby reinforcing the gravity of the threat and the absolute necessity of uncompromising fidelity to Yahweh.
Historical & Cultural Context: Israel stood on the precipice of entering Canaan, a land deeply entrenched in polytheistic practices. The indigenous Canaanites and surrounding nations worshipped a vast pantheon of deities, including prominent figures like Baal, Asherah, and Molech, often engaging in abhorrent practices such as fertility cults and child sacrifice, as explicitly warned against in Deuteronomy 12:29-31. Delivered just prior to the conquest, Deuteronomy's primary aim was to fortify Israel against syncretism and assimilation. The radical command for exclusive worship of Yahweh (monotheism) stood in stark contrast to the prevailing religious pluralism of the Ancient Near East. This verse reflects the stark reality that Israel would be continuously exposed to these foreign religious systems, making the temptation to adopt their gods an unavoidable daily challenge, regardless of the physical proximity or distance of the practitioners.
Key Themes: Deuteronomy 13:7 powerfully contributes to several overarching themes in the book of Deuteronomy. Firstly, it highlights the Pervasiveness of Temptation, illustrating that the allure of idolatry is not confined to a specific geographical area or culture but represents a universal human inclination to seek spiritual fulfillment outside of the one true God. The comprehensive phrase "nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth" underscores the constant vigilance required to maintain spiritual purity against widespread influences. Secondly, it reinforces the theme of Exclusive Worship of Yahweh, which is the very cornerstone of Israel's covenant. Unlike their neighbors who embraced many gods, Israel was commanded to worship only the singular, true God, as powerfully articulated in the Shema, "Hear, O Israel: The Lord our God is one Lord". This verse reinforces the first commandment, "Thou shalt have no other gods before me", by demonstrating the vast breadth of competing deities. Finally, it speaks directly to Covenant Fidelity, serving as a profound test of Israel's faithfulness to the covenant established at Horeb (Mount Sinai). Loyalty to God unequivocally meant rejecting all other gods, regardless of their origin or perceived power, thereby upholding the sanctity and exclusivity of their unique relationship with God.

EXPOSITION AND ANALYSIS

Key Word Analysis

Gods (Hebrew, ʼĕlôhîym', H430): While ʾĕlôhîym can refer to the one true God, particularly when used with the definite article (e.g., "In the beginning God created the heaven and the earth"), in this specific context, when paired with "of the people which are round about you," it unequivocally denotes the pagan deities worshipped by the surrounding nations. This distinction is crucial, emphasizing the stark contrast between the multitude of false gods and the singular, sovereign Yahweh, who alone is worthy of worship.
Nigh (Hebrew, qârôwb'); Far off (Hebrew, râchôwq', H7138): These two antithetical terms signify the full spectrum of proximity and distance. "Nigh" refers to immediate neighbors and familiar cultural influences, while "far off" encompasses distant lands and cultures. This pairing underscores the comprehensive nature of the idolatrous threat, suggesting that temptation would arise from both direct, intimate interaction and indirect exposure to foreign religious practices, making it an inescapable challenge.
End (Hebrew, qâtseh'); Earth (Hebrew, ʼerets', H7097): The repetition of "end of the earth" (miqṣēh hāʾāreṣ wəʿaḏ qṣēh hāʾāreṣ) is an idiomatic expression denoting totality or universality. Qâtseh refers to an extremity or border, and ʼerets refers to the land or earth. Together, they form a hyperbole used to convey the idea that the temptation to idolatry is not limited by geography or political boundaries. It implies that the allure of other gods is a pervasive, global phenomenon, making Israel's commitment to Yahweh all the more significant and challenging in a world saturated with competing spiritual allegiances.

Verse Breakdown

"Namely, of the gods of the people which are round about you": This initial clause precisely identifies the source of the idolatrous temptation. It is not an internal, spontaneous deviation from within Israel, but rather an external influence stemming directly from the pagan religious systems of the nations immediately surrounding them. This highlights the constant, palpable pressure Israel would face to conform to the dominant spiritual practices and beliefs of the region.
"nigh unto thee, or far off from thee": This phrase expands upon the geographical reach of the temptation. It conveys that whether these idolatrous peoples and their deities are immediate neighbors with whom Israel will interact daily, or distant nations whose practices are known through trade, reputation, or cultural osmosis, the allure of their false gods will be present and influential. This emphasizes the inescapable and ubiquitous nature of the spiritual challenge Israel was destined to encounter.
"from the one end of the earth even unto the other end of the earth": This final, sweeping statement powerfully reinforces the absolute universality and pervasiveness of the idolatrous threat. It signifies that there is no place on earth entirely free from the worship of false gods, and consequently, no geographical refuge where Israel could fully escape the call to exclusive devotion to Yahweh. It underscores the global spiritual battle in which Israel is called to stand unique and uncompromised, a beacon of monotheism in a polytheistic world.

Literary Devices

Deuteronomy 13:7 masterfully employs several potent literary devices to convey its urgent and comprehensive message. The most prominent is Merism, vividly seen in the phrases "nigh unto thee, or far off from thee" and "from the one end of the earth even unto the other end of the earth." Merism uses two contrasting or opposite parts to represent a complete whole, thereby emphasizing totality. Here, it powerfully portrays the comprehensive and inescapable nature of the idolatrous temptation, suggesting it originates from every conceivable direction and distance. This comprehensive scope is further amplified by Hyperbole, particularly in the phrase "from the one end of the earth even unto the other end of the earth," which is an exaggeration employed for emphatic effect. It is not intended to be interpreted literally as every single corner of the globe, but rather to impress upon the audience the vastness and ubiquity of the spiritual challenge. The verse also functions implicitly as a solemn Warning and a fervent Exhortation, implicitly calling Israel to unwavering steadfastness and exclusive devotion in the face of such widespread pressure, thus setting the stage for the severe penalties outlined in the surrounding verses for those who might succumb to these pervasive temptations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 13:7 is a foundational text for understanding the biblical emphasis on monotheism and the profound dangers of idolatry. It highlights that the spiritual battle for the human heart is not confined to specific geographical or cultural boundaries, but is a pervasive and universal reality. The temptation to worship anything other than the one true God—whether literal idols, human philosophies, material possessions, or even the self—is a constant and insidious threat to covenant fidelity. This verse underscores God's absolute demand for exclusive devotion, revealing His holy jealousy for His people's worship and His unwavering commitment to preserving their unique identity as a nation set apart for Him. It teaches that true worship is not merely an outward act but an inward state of being, requiring constant discernment and resolute resistance against all competing allegiances that claim ultimate authority or offer false promises of fulfillment.

REFLECTION AND APPLICATION

Deuteronomy 13:7, though rooted in the ancient context of Israel's entry into Canaan, resonates with profound and enduring relevance for believers today. The "gods of the people" may no longer be carved statues of Baal or Asherah, but the underlying principle remains powerfully true: anything that competes for our ultimate allegiance, trust, and worship effectively becomes an idol. This can manifest as the relentless pursuit of wealth, status, pleasure, or even the worship of self, compelling ideologies, or political systems. The warning that these temptations come from "nigh unto thee, or far off from thee" serves as a stark reminder that idolatry can arise from our immediate cultural circles, social media influences, global trends, or even subtle, unexamined desires within our own hearts. We are therefore called to cultivate a discerning spirit, constantly evaluating where our ultimate hopes, fears, and desires are truly placed. This verse challenges us to meticulously examine our lives for any subtle or overt forms of idolatry that might draw our hearts away from the exclusive worship of God, urging us to maintain steadfast and undivided devotion to Him amidst a world that offers countless, alluring alternatives.

Questions for Reflection

What "gods" in contemporary society, whether "nigh unto you" (e.g., peer pressure, family expectations, career success) or "far off" (e.g., global trends, media narratives, popular ideologies), compete for your ultimate allegiance and worship?
How does the pervasive nature of temptation described in this verse deepen your understanding of spiritual warfare in your daily life, and what specific strategies can you employ to resist it?
In what practical ways can you ensure your devotion remains exclusively to God, actively resisting the subtle or overt pull of modern idolatries and cultivating a heart fully surrendered to Him?

FAQ

What constitutes "idolatry" for a modern believer, given that we don't typically worship physical statues?

Answer: For a modern believer, idolatry extends far beyond the literal worship of physical statues to encompass anything that takes the rightful place of God in one's life, demanding ultimate allegiance, trust, or devotion. This can include the relentless pursuit of money, power, fame, pleasure, or even the worship of self, human ideologies, relationships, or career success. As Colossians 3:5 warns, greed is idolatry, but the principle applies more broadly to anything that becomes an ultimate concern or source of security apart from God. Deuteronomy 13:7's emphasis on temptations from "nigh unto thee, or far off from thee" means these idols can emerge from immediate cultural pressures or global trends, subtly or overtly drawing our hearts away from the exclusive worship of God.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 13:7, with its stark warning against the pervasive nature of idolatry, finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. Israel's constant struggle to maintain exclusive devotion to Yahweh, often failing due to the persistent allure of "gods of the people," vividly points to humanity's inherent tendency to worship creation rather than the Creator. Christ, as the perfect Israelite and the very embodiment of God Himself, perfectly fulfilled the command to worship God alone, flawlessly resisting every temptation to compromise His allegiance during His earthly ministry, as seen in His wilderness temptation (Matthew 4:1-11). In Him, the divine demand for exclusive devotion is not merely a legalistic requirement but a relational reality, for He is "the way, the truth, and the life" (John 14:6), the sole mediator between God and humanity. Believers are now called to fix their eyes on Jesus, "the author and finisher of our faith" (Hebrews 12:2), recognizing that true freedom from the pervasive grip of idolatry comes not through mere willpower but through vital union with Him, who delivers us from the power of sin and false gods. The New Testament echoes this ancient warning, urging believers to "flee from idolatry" (1 Corinthians 10:14) and to "keep yourselves from idols" (1 John 5:21), knowing that in Christ, we have found the one true God, worthy of all worship and devotion, transcending all geographical and cultural boundaries, and offering the only true spiritual fulfillment.

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Commentary on Deuteronomy 13 verses 6–11

6 ¶ If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:

9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.

11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.

Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.

I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deu 13:6. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly, implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served, 1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them, and indeed of all the nations of the earth, Deu 13:7. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them. 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers. Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers. And will they thus degenerate?

II. It is our duty to prefer God and religion before the best friends we have in the world. 1. We must not, in complaisance to our friends, break God's law (Deu 13:8): "Thou shalt not consent to him. nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections." It is a general rule, If sinners entice thee, consent thou not, Pro 1:10. 2. We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (Deu 13:9): Thou shalt surely kill him. By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him. Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: "Thy hand shall be first upon him, to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing." The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God, Deu 13:10. Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (Deu 13:11): All Israel shall hear and fear. They ought to hear and fear; for the punishment of crimes committed is designed in terrorem - to terrify, and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner that sins presumptuously, and the simple, that is in danger of sinning carelessly, will beware.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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