This dissertation studies the literary and theological significance of Deuteronomy 27. The chapter pertains to Israel's first covenant ceremony in the promised land, but its relation to the Deuteronomic Torah and its place in the structure of Deuteronomy raises a variety of questions. Previous scholarship long focused on diachronic issues, though some recent contributions toward the chapter's synchronic interpretation have proven fruitful. The present study pursues literary and biblical-theological analysis, informed by treaty conventions in the Bible and the ancient Near East. Excepting vv. 9-10, Deuteronomy 27 pertains to the covenant ceremony Israel will perform at Mounts Ebal and Gerizim after crossing the Jordan. Along with 11:26-32, it frames the stipulations of chs. 12-26, which highlights its structural significance. Deuteronomy 27 juxtaposes instructions for a future ceremony with the proceedings led by Moses on the plains of Moab. This literary technique of embedding the ceremony at Shechem underlines its significance as part of the Deuteronomic covenant. Understanding Deuteronomy 27 as a covenant ceremony allows it to be read as a coherent unit and an integral part of the book. The ritual elements that constitute the chapter derive their meaning from the process of covenant ratification. Analogues in the Hebrew Bible and from the ancient Near East indicate that these actions-writing down agreed upon terms, offering sacrifices, sharing a sacred meal, pronouncing blessings and curses, and swearing an oath-were common to covenant ceremonies. Theologically, the chapter focuses on covenant, Torah, and land. On the backdrop of Israel's arrival in the promised land, at a central location, the ceremony celebrates YHWH's gift of land. Through inscription on stones and maledictions against disobedience, it also emphasizes that faithfulness to the Torah is foundational for Israel's possession of the land.