1Moses and the elders of Israel commanded the people, saying, “Keep all the commandment which I command you today. 2It shall be on the day when you shall pass over the Jordan to the land which Yahweh your God gives you, that you shall set yourself up great stones, and coat them with plaster. 3You shall write on them all the words of this law, when you have passed over, that you may go in to the land which Yahweh your God gives you, a land flowing with milk and honey, as Yahweh, the God of your fathers, has promised you. 4It shall be, when you have crossed over the Jordan, that you shall set up these stones, which I command you today, on Mount Ebal, and you shall coat them with plaster. 5There you shall build an altar to Yahweh your God, an altar of stones. You shall not use any iron tool on them. 6You shall build Yahweh your God’s altar of uncut stones. You shall offer burnt offerings on it to Yahweh your God. 7You shall sacrifice peace offerings, and shall eat there. You shall rejoice before Yahweh your God. 8You shall write on the stones all the words of this law very plainly.”
9Moses and the Levitical priests spoke to all Israel, saying, “Be silent and listen, Israel! Today you have become the people of Yahweh your God. 10You shall therefore obey Yahweh your God’s voice, and do his commandments and his statutes, which I command you today.”
11Moses commanded the people the same day, saying, 12“These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13These shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. 14With a loud voice, the Levites shall say to all the men of Israel, 15‘Cursed is the man who makes an engraved or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.’
All the people shall answer and say, ‘Amen.’
16‘Cursed is he who dishonors his father or his mother.’
All the people shall say, ‘Amen.’
17‘Cursed is he who removes his neighbor’s landmark.’
All the people shall say, ‘Amen.’
18‘Cursed is he who leads the blind astray on the road.’
All the people shall say, ‘Amen.’
19‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’
All the people shall say, ‘Amen.’
20‘Cursed is he who lies with his father’s wife, because he dishonors his father’s bed.’
All the people shall say, ‘Amen.’
21‘Cursed is he who lies with any kind of animal.’
All the people shall say, ‘Amen.’
22‘Cursed is he who lies with his sister, his father’s daughter or his mother’s daughter.’
All the people shall say, ‘Amen.’
23‘Cursed is he who lies with his mother-in-law.’
All the people shall say, ‘Amen.’
24‘Cursed is he who secretly kills his neighbor.’
All the people shall say, ‘Amen.’
25‘Cursed is he who takes a bribe to kill an innocent person.’
All the people shall say, ‘Amen.’
26‘Cursed is he who doesn’t uphold the words of this law by doing them.’
All the people shall say, ‘Amen.’”
Deut 12:2 "Ye shall utterly destroy (חרם, ḥērem)" -Israel is supposed to be totally separate culture from those around them.
The passage here is much about the centralization of worship in Deuteronomy, and as such a very important topic in academic discussion in Old Testament scholarship for the last 200 years. Without going here into any of the complications and various opinions expressed, according to Deuteronomy’s vision, Israel is to gather together in one place for worship three times a year, and sacrifice their offerings only in that place. In a broader context, this is to happen when the nation has settled in the land and is at peace, and such travelling is possible in practice (Deuteronomy 12:10-11). In other circumstances, one may sacrifice locally (cf. Exodus 20:22-24; cf. Deuteronomy 27; Joshua 8:30-35; note however that, according to Leviticus 17:1-9, during the time in the wilderness, all sacrifices had to be brought to the tent of meeting, the Israelite sanctuary at the time). In a yet broader context, the concern of Deuteronomy, and the Pentateuch and Old Testament as a whole is that the Israelites worship only their God Yahweh. From another angle, as part of the settlement and striving towards purity in life and worship, the indigenous nations and their worship practices are to be eradicated so that no trace is left to lead Israel astray.
In modern thinking, the command in Deuteronomy actually amounts to genocide and is therefore problematic, particularly for those who take a high view of Scripture, and raises the question of theodicy, or the justification of God’s actions. But, if one reads the book of Revelation or even the New Testament as a whole, the apparent concept of damnation to unbelievers is at least arguably in line with the concept of killings of non-Yahwists in the Israelite conquest tradition. The issue at hand here is also perhaps mitigated by the fact that the Israelites did not manage to drive out or kill many of the native inhabitants, and by the fact that the conquest and settlement are to be considered as a one-time non-repeatable set of events.
All this said, as the nations were left in the land, as the Bible describes, the Israelites started to follow their practices (see the book of Judges in particular). These points considered, for Christians the passage can be read to promote fleeing away from idolatry and from any practices that are contrary to good Christian ethical principles, in line with New Testament material (cf. 1 Corinthians 10:14). The New Testament also seems to ask Christians to think of whom they associate with (1 Corinthians 15:33), and yet, this does not mean that one cannot associate with those who are not Christian (1 Corinthians 5:9-11). Jesus himself associated with all, and the Pharisees who criticised him for that are described as hypocrites by the New Testament (see e.g. Matthew 9:9-13, 22:18, note also that Paul in 1 Corinthians 15:33 might be quoting a popular proverb of the time). So, great wisdom and humility is required of Christians in following God with joy and ethical verve, while at the same time refraining from dubious practices without becoming haughty, condescending, or even violent towards others.