Deuteronomy 1
NASB (UPDATED) TEXT: Deu 1:1-5 1These are the words which Moses spoke to all Israel across the Jordan in the wilderness, in the Arabah opposite Suph, between Paran and Tophel and Laban and Hazeroth and Dizahab. 2It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea. 3In the fortieth year, on the first day of the eleventh month, Moses spoke to the children of Israel, according to all that the LORD had commanded him to give to them, 4after he had defeated Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth and Edrei. 5Across the Jordan in the land of Moab, Moses undertook to expound this law, saying,
Deu 1:1 “These are the words” This is the Hebrew title for the book. The Hebrew VERB “spoke” (BDB 18:0 , KB 21:0 , Piel PERFECT) is a COGNATE to the NOUN “words” (BDB 18:2 ). Because the book itself says that these are the words of Moses, I believe that this excludes the possibility that this is entirely the work of a later redactor, editor, or compiler. We actually have the words of Moses, which in reality are the words of YHWH (e.g., Deu 7:4 ; Deu 11:13-14 ; Deu 17:3 ; Deu 29:6 ). This is not to say that there are not some editorial additions or that Moses recorded his own death. But the bulk of the material and the theology are Mosaic.
Similar phrases seem to divide Deuteronomy into sections:
1. “These are the words,” Deu 1:1 (Deu 1:1-5 , introduction to first sermon)
2. “This is the law,” Deu 4:44 (Deu 4:44-49 , introduction to second sermon)
3. “This is the commandment,” Deu 6:1 4. “These are the words of the covenant,” Deu 29:1 (start of third sermon)
5. “This is the blessing,” Deu 33:1 While I am commenting on this controversial issue of authorship/date, let me state clearly that I believe all Scripture is inspired (cf. 2Ti 3:15-17 ). The issue of authorship and date are hermeneutical issues, not inspiration issues! The Holy Spirit is the divine author of all canonical texts. Is this pre-suppositional? Absolutely! But it is a crucial presupposition, which must be reviewed and studied before any exegesis of Scripture has validity. The doctrines of Inspiration and Canonization are the twin pillars on which an authoritative Bible rests!
▣ “which Moses spoke” There were a large number of people who left Egypt with Moses and it would have been physically impossible for him to speak to all of them at one time. Possibly he spoke to the elders and then they repeated it to smaller groups or this is a literary way of denoting a written document.
▣ “to all Israel” See Special Topic below.
SPECIAL TOPIC: ISRAEL (THE NAME) <http://www.freebiblecommentary.org/special_topics/israel.html>
▣ “across the Jordan” This possibly means “in the region of” (BDB 71:9 ). The next two sentences are very specific as to the geographical location of the camp of Israel when Moses gave them this revelation. It became an idiom for (1) the area east of the Jordan (cf. Num 35:14 ; Deu 1:1 ; Deu 1:5 ; Deu 4:41 ; Deu 4:46-47 ; Deu 4:49 ) and (2) the western area (cf. Deu 3:20 ; Deu 3:25 ; Deu 11:30 ; Deu 9:1 ). It requires additional phrases to clarify which bank of the river is meant (cf. R. K Harrison, Introduction to the Old Testament, pp. 636-638).
▣ “the wilderness” This is not desert but uninhabited pasture land (BDB 18:4 ), which is dry and dead most of the year except in winter and early spring.
▣ “the Arabah” This is literally “arid plains” (BDB 78:7 ). This refers to the Jordan Valley (i.e., the Great Rift Valley) which goes from the Sea of Galilee to the Gulf of Aqaba (really from Turkey to Mozambique). So, it refers to the area both to the south (modern usage) and to the north of the Dead Sea and we are not certain exactly which part is meant. It can refer to the east bank of the Jordan (cf. Deu 3:17 ; Deu 4:49 ) or the west bank (cf. Deu 11:30 ). Deu 1:1 is a summary of the Israelites' trek from Egypt to Sinai.
▣ “Suph” This (Egyptian loan word) is literally “reeds” (BDB 69:3 ). This can refer either to salt water plants (cf. Jon 2:5 ) or more commonly fresh water plants (cf. Exo 2:5 ). Here it can be translated “area of reeds” or the city of Suph and may relate to Deu 1:40 (i.e., Red Sea is literally, “sea of reeds”). See Special Topic: The Red Sea <http://www.freebiblecommentary.org/special_topics/red_sea.html>.
▣ “Paran” The term “paran” (BDB 80:3 ) can refer to a wilderness area which was north of the wilderness of Sinai, but south of the wilderness of Judea (cf. Num 13:3 ; Num 13:26 ). The oasis of Kadesh-Barnea was located in this wilderness area. See Special Topic: The Wildernesses of the Exodus <http://www.freebiblecommentary.org/special_topics/exodus_wilderness.html>.
However, in this verse Paran seems to be an unknown location (possibly a city) on the eastern bank of the Jordan.
▣ “Topel” The term means “whitewash” (BDB 107:4 ). This is an unknown site, but is apparently on the eastern side of the Jordan in the territory of Moab.
▣ “Laban” The term means “white” (BDB 52:6 III). This is an unknown site. Some scholars place it on the route from Sinai to Moab (cf. Libnah of Num 33:20-21 ), while others make it a city or village on the eastern bank of the Jordan in Moab.
▣ “Hazeroth” It is this place name (BDB 34:8 ) that has caused scholars to assert that the locations mentioned after “Arabah” are Israel's camp locations between Mt. Sinai and the plains of Moab (cf. Deu 1:2 ). If so, Laban would be Libnah (cf. Num 33:20-21 ) and Hazeroth would refer to Num 33:17-18 . This was the site where Aaron and Miriam murmured against Moses' leadership or his new marriage to a Cushite woman (cf. Numbers 1:2 ).
▣ “Dizahab” This name (a combination of Aramaic “place of” and Hebrew “gold”) means “place of gold” (BDB 19:1 ). The rabbis related this to the Egyptians giving the Jews gold when they left Egypt (cf. Exo 3:22 ; Exo 11:2 ; Exo 12:35 ), but in context, this was a place name. The site is unknown. It was either (1) on the east bank of the Jordan in Moab and thereby close to the other places mentioned or (2) on the route from Mt. Sinai to Moab.
Deu 1:2 “eleven days journey from Horeb. . .Kadesh-barnea” This verse may be a summary of the movement of Israel from Mt. Horeb/Sinai to the oasis at Kadesh, but if so, it does not fit well between Deu 1:1 ; Deu 1:3 . This may have been included to show that the journey should have taken eleven days, but because of unbelief it took a whole generation (38 years plus). This eleven-day trip seems to confirm the site of Mt. Horeb/Sinai as in the southern tip of the Sinai Peninsula.
Notice that the place of the giving of the law is called “Horeb.” Horeb is a Hebrew word for “waste” or “desolate” (BDB 35:2 , KB 34:9 ). Sinai (BDB 69:6 ) is a non-Hebrew word, and they seem to both refer to the place where Moses brought Israel to meet YHWH (e.g., Horeb, Exo 3:1 ; Deu 1:6 ; Deu 1:19 ; Deu 4:10 ; Deu 4:15 ; Deu 5:12 and Sinai Exodus 1:9 ; Lev 7:38 ; Lev 25:1 ; Lev 26:46 ; Lev 27:34 ; Num 1:1 ; Num 1:9 ; Num 3:1 ; Num 3:4 ; Num 3:14 ; Num 9:1 ; Num 9:5 ).
Why the name “Horeb” is used most often in Deuteronomy and “Sinai” most often in Exodus is unknown. There is literary variety in the writings of Moses. This could refer to:
1. oral traditions recorded by different scribes
2. Moses using different scribes
3. changes by later scribes for unknown reasons
4. literary variety
SPECIAL TOPIC: THE LOCATION OF MT. SINAI <http://www.freebiblecommentary.org/special_topics/mount_sinai_location.html>
▣ “Mount Seir” BDB 97:3 says the term “Seir” can mean (1) goat; (2) hairy; (3) hairy as in well-wooded with trees; while KB 198:9 asserts that it means “hairy.”
In the OT this term is associated with Edom (cf. Gen 14:6 ; Gen 36:20-21 ; Gen 36:30 ; Deu 1:2 ; Deu 1:44 ; Deu 2:1 ; Deu 2:4-5 ; Deu 33:2 ). It is often characterized as a mountain (cf. Gen 14:6 ; Gen 36:8-9 ; Deu 2:1 ). Therefore, originally it was a Horite mountainous area annexed by Edom.
▣ “Kadesh-barnea” This is a large oasis on the border of Edom (cf. Num 20:16 ), about 5:0 miles south of Beersheba, with four natural springs. Its name has two elements. The first is from the Hebrew for “holy” (BDB 87:3 ). The second is unknown. It became the hub of their wilderness wanderings (cf. Numbers 1:3-14 ).
Deu 1:3 “the fortieth year” This is the only date in Deuteronomy. “Forty” (BDB 91:7 ) is used so often in the Bible that it seems to refer to a long, indefinite period of time. The actual chronology seems to be 3:8 years (from Sinai to the plains of Moab). See Special Topic: Symbolic Numbers in Scripture <http://www.freebiblecommentary.org/special_topics/symbolic_numbers.html>.
▣ “on the first day of the eleventh month” The author is making every effort to locate the place and time on these words to Israel. See Special Topic below.
SPECIAL TOPIC: ANCIENT NEAR EASTERN CALENDARS <http://www.freebiblecommentary.org/special_topics/ancient_near_eastern_calendars.html>
▣ “Moses spoke to the children of Israel, according to all that the LORD had commanded him to give to them” God is the author; Moses is the channel, but all these commands come from the covenant-making Yahweh.
There is great variety in the names for deity in Moses' writings. The following is an example from Deuteronomy 1-4.
1. The LORD (YHWH), Deu 1:3 ; Deu 1:8 ; Deu 1:27 ; Deu 1:34 ; Deu 1:37 ; Deu 1:41-43 ; Deu 1:45 ; Deu 2:12 ; Deu 2:14-15 ; Deu 2:17 ; Deu 2:21 ; Deu 2:31 ; Deu 3:2 ; Deu 3:20-21 ; Deu 3:26 (twice); Deu 4:12 ; Deu 4:14-15 ; Deu 4:21 ; Deu 4:27 2. The LORD (YHWH) our God (Elohim), Deu 1:1 ; Deu 1:19-20 ; Deu 1:25 ; Deu 1:41 ; Deu 2:29 ; Deu 2:36-37 ; Deu 3:3 ; Deu 4:7 3. The LORD (YHWH) your God (Elohim), Deu 1:10 ; Deu 1:21 ; Deu 1:26 ; Deu 1:30-32 ; Deu 2:7 (twice),30; Deu 3:18 ; Deu 3:20-22 ; Deu 4:2-4 ; Deu 4:10 ; Deu 4:19 ; Deu 4:21 ; Deu 4:23 (twice),24,25,29,30,31,34,40
4. The LORD (YHWH), the God (Elohim) of your fathers, Deu 1:11 ; Deu 1:21 ; Deu 4:1 5. God (Elohim), Deu 1:17 ; Deu 2:33 ; Deu 4:24 (jealous God), 31(compassionate God), 32,33
6. LORD (Adon) God (YHWH), Deu 3:24 7. LORD (YHWH), my God (Elohim), Deu 4:5 8. LORD (YHWH), He is God (Elohim), Deu 4:35 ; Deu 4:39 There has been much speculation about this variety:
1. multiple authors
2. multiple scribes
3. theological distinctives
4. literary variety
OT scholars must admit that the authorship, compilation, editing, and scribal activity connected to the Canonical books of the OT is a mystery. We must be careful to not let our modern western literary theories or our a-priori theological assumptions demand one and only one interpretation. Mystery means mystery.
SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>
Deu 1:4 NASB, NRSV “after he defeated”
NKJV “after he had killed”
TEV “after the LORD had defeated”
NJB “He had defeated”
The VERB (BDB 64:5 , KB 69:7 , Hiphil INFINITIVE) means “to smite” and the theological implication is that it was YHWH. He is the first cause and only cause!
▣ “Sihon” Sihon (BDB 69:5 ) was the Amorite king of a region next to Og, king of Bashan, on the eastern side of Jordan. Moses was commanded by God (cf. Deu 2:4-9 ) not to attack the Jews' relatives of Moab and Edom (Lot's descendants by his own daughters, cf. Gen 19:30-38 ). The only other route to the Jordan was through Sihon's kingdom. The capital city of Heshbon was the first major city that the Israeli army conquered (cf. Deu 2:26-37 ; Num 21:21-32 ).
▣ “Og” Og (BDB 72:8 ) was king of the region called Bashan, which had two large cities (cf. Jos 12:4 ) and many villages (cf. Deu 3:1-10 ). He was apparently one of the Rephaim (giants, cf. Deu 3:11 ) who inhabited Canaan (cf. Deu 2:20 ; Jos 12:4 ). It was the descendants of these giants (cf. Deu 2:11 ) at Hebron who had caused Israel to reject the two faithful spies' report (cf. Num 13:22 ).
SPECIAL TOPIC: THE DATE OF THE EXODUS <http://www.freebiblecommentary.org/special_topics/exodus_date.html>
SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE <http://www.freebiblecommentary.org/special_topics/palestine_pre-israelite_inhabitants.html>
▣ “Astaroth” This city (BDB 80:0 ) was named after the female consort of the Canaanite fertility god Baal-Asherah/Astarte. Because of the mentioning of Rephaim, it is possible that this city is referenced in Gen 14:5 . See Special Topic: Fertility Worship of the Ancient Near East <http://www.freebiblecommentary.org/special_topics/fertility_worship.html>.
▣ “Edrei” This was one of the capital cities of Og (cf. Jos 12:4 ; Jos 13:12 ).
Deu 1:5 “in the land of Moab” This is where the Israelites camped before entering the Promised Land. It is the location just north of the Dead Sea on the eastern bank of the Jordan, where Deuteronomy was written.
▣ “Moses undertook” This VERB (BDB 38:3 , KB 38:1 , Hiphil PERFECT) implies “volitional commitment” (cf. Gen 18:27 ; Exo 2:21 ; Jdg 19:6 ).
▣ “to expound this law” This VERB (BDB 9:1 , KB 10:6 , Piel PERFECT) means to make clear or understandable. This word only appears here and two other times where it is translated “write” (cf. Deu 27:8 ; Hab 2:2 ). Instruction which is not clear or understandable is useless and, in this covenantal context, dangerous.
The term “law” (i.e., Torah BDB 26:0 ) is the Hebrew term for “teaching” or “instruction” (cf. Deu 4:8 ; Deu 4:44 ; Deu 27:3 ; Deu 27:8 ; Deu 27:26 ; Deu 28:58 ; Deu 28:61 ; Deu 29:20 ; Deu 29:28 ; Deu 30:10 ; Deu 31:9 ; Deu 31:11-12 ; Deu 32:46 ). In this context it refers to Moses' sermons delivered to Israel on the eastern side of Jordan across from Jericho, on the plains of Moab, just before the Israelites crossed the Jordan without him.
NASB (UPDATED) TEXT: Deu 1:6-8 6”The LORD our God spoke to us at Horeb, saying, 'You have stayed long enough at this mountain. 7Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. 8See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.'“
Deu 1:6 “LORD” This is the unique name for the God of Israel (i.e., YHWH, BDB 21:7 ). See Special Topic: Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
▣ “our God” The personal PLURAL PRONOUN implies a covenant relationship, initiated and accepted at Sinai. This is the name of deity, “Elohim” (BDB 4:3 ). It is used of God as Creator, Provider, and Sustainer of all creation (e.g., Gen 1:1 to Gen 2:3 ). See Special Topic: The Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
▣ “Horeb” See note at Deu 1:2 .
▣ “'You have stayed long enough at this mountain'“ God now tells the people it is time for them to do what He initially had commanded them, occupy Canaan (cf. Gen 15:13-21 ; Numbers 1:3-14 )! They had stayed at Mt. Horeb for about one year (compare Exo 19:1 with Num 10:11 ).
Deu 1:7 NASB “Turn and set your journey”
NKJV “Turn and take your journey”
NRSV “Resume your journey”
TEV “Break camp and move on”
NJB “Move on, continue your journey”
The first VERB (BDB 81:5 , KB 93:7 , Qal IMPERATIVE) means “turn,” but is used in several senses:
1. turn to look at something/someone, Exo 2:12 ; Exo 16:10 ; Num 12:10 2. turn so as to change direction, Gen 18:22 ; Gen 24:49 ; Exo 14:25 ; Exo 21:33 ; Deu 1:7 ; Deu 1:24 ; Deu 2:3 ; Deu 9:15 ; Deu 10:5 3. turn to other gods, Lev 19:4 ; Deu 29:18 ; Deu 30:17 ; Deu 31:18 ; Deu 31:20 4. seek help from, Lev 19:31 ; Lev 20:6 5. the approach of
a. evening, Deu 23:11 b. morning, Exo 14:27 The second VERB (BDB 65:2 , KB 70:4 , Qal IMPERATIVE) means “pull out,” “pull up,” or “set out,” which is used often in Numbers for the Israelites moving their camp site. This usage continues in Deuteronomy (e.g., Deu 1:7 ; Deu 1:19 ; Deu 1:40 ; Deu 2:1 ; Deu 2:24 ). It originally referred to pulling up the tent stakes.
▣ “and go” This is the third parallel Qal IMPERATIVE (BDB 9:7 , KB 11:2 ).
▣ There are five topological divisions of Palestine running north to south mentioned:
1. “in the hill country of the Amorite” - This refers to the eastern bank of the Jordan and the kingdoms of Sihon and Og.
2. “in the Arabah” - This refers to the Jordan rift valley south of the Dead Sea (BDB 78:7 , cf. Deu 1:1 ; Deu 1:7 ; Deu 2:8 ; Deu 3:17 ; Deu 4:49 ; Deu 11:30 ; Jos 8:14 ; Jos 11:2 ; Jos 11:16 ; Jos 12:3 ; Jos 18:18 )
3. “in the hill country and in the lowlands” - This refers to the area west and south of the Dead Sea, later to become the tribal allocation of Ephraim and Judah.
4. “the Negev” - This is the arid desert land south of the Dead Sea and to the west (BDB 61:6 )
5. “by the seacoast” - This is the coastal plain running from Egypt to Lebanon (i.e., Shephelah, BDB 41:0 )
All of these taken together refer to the land promised to Abraham in Genesis 1:5 .
Deu 1:8 Deu 1:8 is a series of commands:
1. “See” - BDB 90:6 , KB 115:7 , Qal IMPERATIVE
2. “Go in” - BDB 9:7 , KB 11:2 , Qal IMPERATIVE
3. “Possess” - BDB 43:9 , KB 44:1 , Qal IMPERATIVE (see Special Topic at Deu 8:1 )
▣ “'I have placed the land before you'“ The Hebrew term for “have placed” is the same as “given” (BDB 67:8 , KB 73:3 , Qal PERFECT). God was now giving them the land as He had promised Abraham (Gen 12:1 , line 5; Deu 15:12-21 ; Exo 6:8 ), but they had to possess it. Notice the conditional aspect of even this foundational covenant (e.g., Deu 4:1 ; Deu 5:33 ; Deu 6:18 ; Deu 8:1 ; Deu 16:20 ; Deu 30:16 ; Deu 30:19 ).
▣ “the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob”, see Special Topic: Covenant Promises to the Patriarchs <http://www.freebiblecommentary.org/special_topics/covenant_promises_to_patriarchs.html>.
See Deu 4:37 ; Deu 6:10 ; Deu 9:5 ; Deu 10:11 ; Deu 10:15 ; Deu 30:20 ; Gen 12:5-7 ; Gen 13:14-17 ; Gen 15:18 ; Gen 26:3 ; Exo 32:13 ; Exo 33:1 . This land would include the area from Kadesh-Barnea in the south to Byblos and Zephan, Zedad and Lebo-hamath in the north (possibly even as far east as the head waters of the Euphrates, cf. Gen 15:18 ). See MacMillan Bible Atlas, p. 47.
There are several places where the general boundaries of the Promised Land are given (Exo 34:1-12 ; Deu 1:6-8 ; Deu 3:12-20 ; Deu 11:24 ; Jos 1:3-4 ). It was only during David's reign that this whole general area was under Israel's control.
NASB (UPDATED) TEXT: Deu 1:9-15 9”I spoke to you at that time, saying, 'I am not able to bear the burden of you alone. 10The LORD your God has multiplied you, and behold, you are this day like the stars of heaven in number. 11May the LORD, the God of your fathers, increase you a thousand-fold more than you are and bless you, just as He has promised you! 12How can I alone bear the load and burden of you and your strife? 13Choose wise and discerning and experienced men from your tribes, and I will appoint them as your heads.' 14You answered me and said, 'The thing which you have said to do is good.' 15So I took the heads of your tribes, wise and experienced men, and appointed them heads over you, leaders of thousands and of hundreds, of fifties and of tens, and officers for your tribes.”
Deu 1:9 “at that time” This is a recurrent phrase in Deuteronomy. The first four chapters are a review of YHWH's gracious acts on Israel's behalf. This idiom is a way of denoting a past act (cf. Deu 1:9 ; Deu 1:16 ; Deu 1:18 ; Deu 2:34 ; Deu 3:4 ; Deu 3:8 ; Deu 3:12 ; Deu 3:18 ; Deu 4:14 ).
▣ “I am not able to bear the burden of you alone” See Exo 18:13-26 for Jethro's advice to Moses about this very problem (i.e., Moses being the only judge).
Deu 1:10 “the LORD your God has multiplied you” This was part of God's promise to the Patriarchs (e.g., Gen 13:16 ; Gen 17:2 ; Gen 17:20 ; Gen 22:17 ; Gen 48:4 ; Lev 26:9 ; Deu 7:13 ).
▣ “as the stars of heaven” This phrase is also found in Gen 15:5 ; Gen 26:4 ; Deu 10:22 ; Deu 28:62 . Other parallel phrases used to portray uncountable numbers (cf. Gen 16:10 ) of Israelites are: “dust of the earth” (cf. Gen 13:16 ; Gen 28:14 ; Num 23:10 ); and “sand of the sea” (cf. Gen 22:17 ; Gen 32:12 ). All of these from a man who was childless until age 10:0 (i.e., Abraham)!
In Deu 1:28 the Israelites, who are more numerous than the stars, are afraid of the inhabitants of Canaan because of their:
1. numbers
2. size
3. walled cities
What irony!
Deu 1:11 “the God of your fathers” This often repeated designation asserts that the same God who spoke to Abraham, Isaac, and Jacob is still active in the lives and destiny of their descendants.
▣ “increase you a thousand-fold” This is obviously an idiomatic phrase. The number 1,000 was a multiple of ten (times 3) and, therefore, a symbol of greatness or numerousness (cf. Psa 90:4 ; 2Pe 3:8 , see Special Topic: Thousand [eleph]) <http://www.freebiblecommentary.org/special_topics/thousand.html>. Here is a list of hyperbolic usages from NIDOTTE, vol. 1, p. 417:
1. the work of God in blessing, Deu 1:11 ; Job 42:12 ; Psa 144:13 2. military blessing, Jos 23:10 3. military curse for unbelief, Deu 32:30 ; Isa 7:23 ; Isa 30:17 ; Amo 5:3 4. enduring sovereignty of God, Psa 90:4 5. God's covenant promises, Deu 7:9 ; Psa 105:8 6. God's wrath vs. God's love, Exo 34:7 ; Deu 5:9-10 7. blessing of being in God's temple, Psa 84:10 Deu 1:12 “strife” This means “lawsuit” (BDB 93:6 ).
Deu 1:13 “Choose” This VERB (BDB 39:6 , KB 39:3 ) is a Qal IMPERATIVE. Notice that Moses was commanding the people (i.e., their leaders) to take responsibility (they choose) for the community along with himself (Moses appoints). These new judges (i.e., tribal leaders) were to be:
1. “wise” - (BDB 31:4 ) meaning capable of thoughtful and godly choices (e.g., Joseph, Gen 41:33 ; Gen 41:39 ; David, 2Sa 14:20 ; Solomon, 1Ki 2:9 ; 1Ki 3:12 ; 5:21)
2. “discerning” - (BDB 10:6 , KB 12:2 , Niphal PARTICIPLE) meaning someone who has discretion, discernment, and intelligence (e.g., Joseph, Gen 41:33 ; negative in Jer 4:22 )
3. “experience” - (BDB 39:3 , KB 39:0 , Qal PASSIVE PARTICIPLE). This is a common word with a large semantic field.
a. NASB, TEV, NJB, JPSOA - experienced
b. NKJB - knowledgeable
c. NRSV, REB - reputable
d. JB - tested
e. NIV - respected
f. NET - known
▣ “I will appoint them” The VERB (BDB 96:2 , KB 132:1 ) is a Qal IMPERFECT, used in the sense of a COHORTATIVE. Moses set or appointed these chosen men to places of leadership and judgment (e.g., Exo 1:11 ; Exo 18:21 ; Deu 17:14-15 ; Jdg 11:11 ). However, in reality, it was YHWH who “took” (BDB 54:2 , KB 53:4 , Qal IMPERFECT, Deu 1:15 ) them, which denotes God's choice (e.g., Deu 4:20 ; Deu 4:34 ; 1Ki 11:37 ). The human process followed a divine plan!
Deu 1:15 “leaders of thousands, and of hundreds, of fifties and of tens” These divisions later became military units (cf. Exo 18:21 ).
NASB, NKJV “officers”
NRSV, TEV “officials”
NJB “scribes”
This term (BDB 100:9 ) originally referred to a scribe, but this does not seem to fit its usage in Deu 1:15 ; Deu 20:5 ; Deu 20:8-9 ; or Jos 1:10 . In this context it seems to refer to a lesser judge or helper to tribal leaders.
The Handbook on Deuteronomy by UBS says, “they appear with elders (Num 11:16 ) and with judges (Deu 16:18 ; Jos 8:33 ), and also in military contexts (Deu 20:5 ; Deu 20:8-9 ; Jos 1:10 ; Jos 3:2 )” p. 26.
NASB (UPDATED) TEXT: Deu 1:16-18 16”Then I charged your judges at that time, saying, 'Hear the cases between your fellow countrymen, and judge righteously between a man and his fellow countryman, or the alien who is with him. 17You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not fear man, for the judgment is God's. The case that is too hard for you, you shall bring to me, and I will hear it.' 18I commanded you at that time all the things that you should do.”
Deu 1:16-17 Moses charged these new tribal judges to be impartial (cf. Deu 16:19 ; Deu 24:17 ). Impartiality is a characteristic of God (cf. Deu 10:17 ). Israel was meant to be a people and society that revealed the character of YHWH so that the world would come to place their trust and faith in Him. Since the Fall (i.e., Genesis 3) this has been God's plan. Israel failed, but the ideal Israelite (i.e. Jesus, cf. Isaiah 5:3 ) succeeded (e.g., Joh 14:5-11 ).
▣ “alien” Non-Jews were to be treated as equals in the legal realm (cf. Lev 19:33-35 ). Israel was to deal with them graciously (cf. Lev 23:22 ; Deu 10:19 ; Deu 24:17 ; Deu 27:19 ). Israel had been aliens in Egypt (cf. Exo 22:21 ; Exo 23:9 ) and knew how it felt!
▣ “righteously” See Special Topic below.
SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>
▣ “You shall not show partiality in judgment” The term “partiality” is literally “face” (BDB 81:5 ). The VERB (BDB 64:7 , KB 69:9 , Hiphil IMPERFECT) means “to regard.” The point being that as a person approached the judge, the judge should not attempt to see or recognize who it was coming before him, but to hear the case fairly and impartially. The judge was to treat all cases without prejudice (cf. Lev 19:15 ).
▣ “You shall not fear man” This VERB (BDB 15:8 III, KB 18:5 , Qal IMPERFECT) means “dread” or “awe.” In this context “dread” is demanded. In Deuteronomy this term is used in two contexts. God's leaders/judges are not to fear the reactions of men to their decisions (Deu 1:17 ) and God's people are not to fear the messages of false prophets (Deu 18:22 ).
This term is used often in the Psalms to express the covenant believer's respect and awe of YHWH (e.g., Deu 33:8 ; Deu 22:23 ).
▣ “The case that is too hard for you, you shall bring to me” Moses was God's representative to the people. He was seen as a prophet (cf. Deu 1:18 ; Deu 18:15-22 ).
NASB (UPDATED) TEXT: Deu 1:19-21 19”Then we set out from Horeb, and went through all that great and terrible wilderness which you saw on the way to the hill country of the Amorites, just as the LORD our God had commanded us; and we came to Kadesh-barnea. 20I said to you, 'You have come to the hill country of the Amorites which the LORD our God is about to give us. 21See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed.'“
Deu 1:19-25 “Then we set out” The VERB (BDB 65:2 , KB 70:4 , Qal IMPERFECT) is regularly used of the Exodus (cf. Exo 12:37 ; Exo 13:20 ; Exo 14:15 ; Exo 16:1 ; and often in Numbers 3:3 ). These verses relate to the journey from Mt. Sinai to Kadesh-barnea.
Deu 1:19 “Horeb” The two titles of the sacred mountains, Horeb and Sinai, are used synonymously. Horeb is a Semitic term. Sinai is not semitic but possibly relates to the Wilderness of Sin. Sin is a term for a small desert plant common in the region. Some believe that Horeb is the mountain range and Sinai is the peak, but we don't really know for certain.
▣ “that great and terrible wilderness” Usually the term “wilderness” (BDB 18:4 ) means uninhabited pastureland, but this trek took them across the desert of the Sinai Peninsula. There were few sources of natural water. God provided water and food for them supernaturally during this forty year period. Today, this desert is called Et Tih, which means “the wandering.” This journey was about 10:0 miles and crossed very rough country.
▣ “the hill country of the Amorites” This would refer to the southern part of the land of Canaan (i.e., Negev, Arabah). See Special Topic: The Pre-Israelite Inhabitants of Palestine <http://www.freebiblecommentary.org/special_topics/palestine_pre-israelite_inhabitants.html>.
▣ “just as the LORD our God had commanded us”, See Special Topic: Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>. God led them by:
1. Moses' words
2. the Shekinah cloud of glory, which rested over the tabernacle. When it moved Israel followed.
▣ “we came to Kadesh-barnea” The Hebrew word for holy is kadosh (BDB 87:1 ), from which we get “Kadesh.” Kadesh-barnea means “holy-(unknown),” possibly “holy city” or “holy place.” It was an important campground for the Israelites as it was for Abraham because it was the largest oasis in the area.
Deu 1:20-21 These verses have caused problems for commentators because of the change in usage between the PRONOUNS “our” and “your,” which is common throughout the book of Deuteronomy. This is one reason why some believe that Deuteronomy was written by several people. I think that Moses wrote (or dictated) the majority of the revelations, but it is obvious that his writings have been edited by later scribes and may contain the comments of the original scribe.
Deu 1:21 “See, the LORD your God has placed. . .take possession” This may be a reference to Deu 1:8 , where God, through Moses, told the people to possess the land which He had promised to the Patriarchs (cf. Deu 12:5-7 ; Deu 13:14-17 ; Deu 15:18 ; Deu 26:3 ).
This verse, like Deu 1:7-8 , contains several commands:
1. “See” - BDB 90:6 , KB 115:7 , Qal IMPERATIVE
2. “Go up” - BDB 74:8 , KB 82:8 , Qal IMPERATIVE
3. “Take possession” - BDB 43:9 , KB 44:1 , Qal IMPERATIVE
4. “Do not fear” - BDB 43:1 , KB 43:2 , Qal IMPERFECT, but used in a JUSSIVE sense
5. “Be dismayed” - BDB 36:9 , KB 36:5 , Qal IMPERFECT, but used in a JUSSIVE sense
NASB, NRSV “Do not fear or be dismayed”
NKJV “do not fear or be discouraged”
TEV “do not hesitate or be afraid”
NJB “do not be afraid or discouraged”
This prohibition from YHWH was based on their trust in His covenant promises and presence! This phrase occurs twelve times in the OT (e.g., Deu 31:8 ; Jos 1:9 ; Jos 8:10 ; Jos 10:25 ; 1Ch 22:13 ; 1Ch 28:20 ; 2Ch 20:15 ; 2Ch 32:7 ; Jer 30:10 ; Jer 46:27 ).
NASB (UPDATED) TEXT: Deu 1:22-25 22”Then all of you approached me and said, 'Let us send men before us, that they may search out the land for us, and bring back to us word of the way by which we should go up and the cities which we shall enter.' 23The thing pleased me and I took twelve of your men, one man for each tribe. 24They turned and went up into the hill country, and came to the valley of Eshcol and spied it out. 25Then they took some of the fruit of the land in their hands and brought it down to us; and they brought us back a report and said, 'It is a good land which the LORD our God is about to give us.'“
Deu 1:22 Num 13:1-3 is the background for this verse. It recalls Moses' commands to the tribes:
1. “Send” - BDB 101:8 , KB 151:1 , Qal COHORTATIVE
2. “Search out” - BDB 34:3 , KB 34:0 , Qal IMPERFECT, used in a JUSSIVE sense
3. “Bring back” - BDB 99:6 , KB 142:7 , Hiphil IMPERFECT used in a JUSSIVE sense
Deu 1:23 “I took twelve of your men, one man for each tribe” Moses was smart to try and include each of the tribes so that each one felt important.
Deu 1:24 “the valley of Eshcol” This term (BDB 7:9 ) means “cluster” or “stalk.” Num 13:23-24 says that they cut one cluster of grapes that was so big that it took two men to carry it on a pole. This is how the valley (or Wadi) got its Hebrew name, but its location in southern Palestine is uncertain, possibly somewhere close to Hebron (cf. Num 13:22-23 ).
▣ “spied it out” “Spied” (BDB 92:0 , KB 118:3 , Piel IMPERFECT) is a variation of the word for “foot” (BDB 91:9 ), which implies that they walked through the land. They had no animals to ride and it was a real step of faith for them to walk throughout this land and be seen by its inhabitants.
Deu 1:25 “it is a good land which the LORD our God is about to give us” What a powerful covenantal affirmation! Yet, they did not act on the theological affirmation, but on their fear (e.g., Deu 1:21 ).
NASB (UPDATED) TEXT: Deu 1:26-33 26”Yet you were not willing to go up, but rebelled against the command of the LORD your God; 27and you grumbled in your tents and said, 'Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to destroy us. 28Where can we go up? Our brethren have made our hearts melt, saying, “The people are bigger and taller than we; the cities are large and fortified to heaven. And besides, we saw the sons of the Anakim there.”' 29Then I said to you, 'Do not be shocked, nor fear them. 30The LORD your God who goes before you will Himself fight on your behalf, just as He did for you in Egypt before your eyes, 31and in the wilderness where you saw how the LORD your God carried you, just as a man carries his son, in all the way which you have walked until you came to this place.' 32But for all this, you did not trust the LORD your God, 33who goes before you on your way, to seek out a place for you to encamp, in fire by night and cloud by day, to show you the way in which you should go.”
Deu 1:26 “rebelled” The VERB (BDB 59:8 , KB 63:2 , Hiphil IMPERFECT) becomes a common word in Deuteronomy (e.g., Deu 1:26 ; Deu 1:43 ; Deu 9:7 ; Deu 9:23-24 ; Deu 21:18 ; Deu 21:20 ; Deu 31:27 ; and also in the Psalms). Its COGNATE in Aramaic means “to dispute with” and in Syriac, “to contend with.” It denotes willful, known disobedience!
▣ “the command of the LORD” The command in Deu 1:8 ; Deu 1:21 were for them to go up and take the land.
Deu 1:27 “you grumbled in your tents” The people were in their tents grumbling (BDB 92:0 , KB 118:8 , Niphal IMPERFECT); they were not doing it publicly, but God saw their hearts (cf. Psa 106:25 ) and knew that they were rebelling against Him (i.e., “slanderous whispers,” cf. Pro 16:28 ; Pro 18:8 ; Pro 26:20 ; Pro 26:22 ). God knows not only what we say (cf. Deu 1:25 c), but what is in our heart-our motives (cf. Num 14:1-6 ).
▣ “the LORD hates us” In this verse the people are impugning the motives and nature of God (e.g., Deu 9:28 ). They had forgotten all of the wonderful promises and provisions of God during their trek from Sinai to Kadesh and had started focusing on their present situation, which they viewed as devastating.
Deu 1:28 “Our brethren have made our hearts melt” The people tried to blame the spies for their unbelief. The term “melt” (BDB 58:7 , KB 60:6 ) is a metaphor for a person becoming fearful and losing the will to resist (cf. Deu 20:8 ; Jos 2:11 ; Jos 5:1 ; Jos 7:5 ; and possibly Deu 14:8 ).
NASB, REB “bigger and taller”
NKJV, Peshitta “greater and taller”
NRSV, TEV,
NJB, NIV “stronger and taller”
NET “more numerous and taller”
It is obvious from the different translations that the question is about the first term. Is it synonymous or does it add new information?
The ADJECTIVE (BDB 15:2 ) basically means “great.” It is used of:
1. great in extent
2. great in number
3. great in intensity
4. great in importance
The term is common and has such a wide semantic field that only context can clarify its meaning. The Septuagint seems to understand these terms as “more populous and mightier.” Part of the problem of translation is the place of “giants” in the OT!
▣ “the cities are large and fortified to heaven” From archeology we have found evidence about some of these cities. Lachish was a southern Amorite city which had a wall 2:9 feet thick. The walls of these cities had an occasional raised turret or tower. One can understand how the Israelites were overwhelmed when they saw these cities (“fortified” BDB 13:0 , KB 14:8 , Qal PASSIVE PARTICIPLE means “inaccessible”).
This hyperbole “fortified to heaven” is used in the same metaphorical sense as the names of the Ziggurats in Babylon (cf. Gen 11:4 ).
▣ “Anakim” The word (BDB 77:8 I) literally means “longneckers.” This refers to the giants (cf. Genesis 6).
SPECIAL TOPIC: TERMS USED FOR TALL/POWERFUL WARRIORS OR PEOPLE GROUPS (GIANTS) <http://www.freebiblecommentary.org/special_topics/giants.html>
Deu 1:29 NASB “Do not be shocked, nor fear them”
NKJV “do not be terrified, or be afraid of them”
NRSV “Have no dread or fear of them”
TEV “Don't be afraid of those people”
NJB “Do not take fright, do not be afraid of them”
The first VERB (BDB 79:1 , KB 88:8 , Qal IMPERFECT) means “cause to tremble.” In Aramaic it means “to quiver” and in Syriac “to come upon accidently or violently” (cf. Deu 7:21 ; Deu 20:3 ; Deu 31:6 ).
The second VERB (BDB 43:1 , KB 43:2 , Qal IMPERFECT) means “fear” or “awe.” This is the common term for fear:
1. of enemies - Deu 1:21 ; Deu 1:29 ; Deu 2:4 ; Deu 3:2 ; Deu 3:22 ; Deu 7:18-19 ; Deu 20:1 ; Deu 20:3 ; Deu 31:6 ; Jos 11:6 2. peoples of the earth fear the people of God - Deu 28:10 (cf. Jos 4:24 ); Jos 9:24 3. Israel is to fear/awe/respect YHWH - Deu 4:10 ; Deu 5:5 ; Deu 6:2 ; Deu 6:13 ; Deu 6:24 ; Deu 10:12 ; Deu 10:20 ; Deu 13:11 ; Deu 14:23 ; Deu 17:13 ; Deu 17:19 ; Deu 19:20 ; Deu 21:21 ; Deu 25:18 ; Deu 28:58 ; Deu 31:12 ; Jos 4:24 Deu 1:30 “The LORD your God who goes before you” This is a powerful encouraging phrase expressing God's best gift-His personal presence and provision. Notice in Deu 1:30 He goes ahead of them to battle (cf. Deu 9:3 ); in Deu 1:33 He goes ahead of them to lead them through the desert.
▣ “fight on your behalf” This is an example of “holy war” or herem (BDB 35:5 , e.g., Deu 2:24 ; Deu 3:6 ; Deu 7:2 ; Deu 20:16-18 ; Jos 6:17 ; Jos 6:21 ; Jos 8:26 ; Jos 10:1 ; Jos 10:28 ; Jos 10:37 ; Jos 11:12 ; Jos 11:20-21 ). This is God's judgment on the Amorites/Canaanites for their sin, not just God favoring His people (cf. Gen 15:16 ). God had given the peoples of Canaan many chances to repent, but they would not, so His judgment was upon them. God will also judge His own people when they take up these same Canaanite practices (i.e., the Assyrian and Babylonian exiles)! Here, God is telling His people not to fear but to trust Him because He was on their side (e.g., Deu 3:22 ; Deu 20:4 ; Jos 10:14 ; Jos 10:42 ; Jos 11:5-6 )!
Deu 1:31 “your God carried you, just as a man carries his son” “Carry” (BDB 66:9 , KB 72:4 , Qal PERFECT) can refer to physically bearing someone or something or “sustaining someone.” God as Father (i.e., Parent) is a wonderful biblical, personal family metaphor (cf. Deu 8:5 ; Deu 32:6 ; Exo 4:22 ; Psa 27:10 ; Psa 68:5 ; Psa 103:13 ; Pro 3:12 ; Isa 1:2 ; Isa 63:16 ; Jer 3:19 ; Hos 11:1-4 ; Mal 1:6 ; Act 13:18 ). In the OT “son” is a corporate metaphor for YHWH's fatherhood for Israel, but it becomes individual to Davidic king and his special royal descendant (i.e., Messiah, Psa 2:2 ; Psa 2:7 ; Act 13:33 ).
Deu 1:32 “But for all this” This includes God's special, personal presence and care from the call of Abraham (Genesis 1:3 ) through the Exodus (Exodus - Numbers).
▣ “you did not trust the LORD your God” The VERB (BDB 5:2 , KB 6:3 , Hiphil PARTICIPLE) is a major theological term. It is the basis of the personal relationship central to the covenant.
SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ïîà) <http://www.freebiblecommentary.org/special_topics/believe_faith_trust_ot.html>
Deu 1:33 “who goes before you on your way, to seek out a place for you to encamp, in fire by night and cloud by day, to show you the way in which you should go” God went before the people in a fire by night and cloud by day, which is known as the “Shekinah cloud of glory” (e.g., Exo 13:21-22 ; Exo 14:19 ; Exo 14:24 ; Exo 19:16-18 ; Exo 20:21 ; Exo 24:15 ; Exo 24:18 ; Exo 33:9-10 ; Lev 16:2 ; Num 9:15-23 ; Num 14:14 ; Psa 78:14 ) This cloud symbolizes the presence or transportation of deity and is found throughout the Bible (e.g., 1Ki 8:10 ; 1Ki 8:12 ; Eze 1:4 ; Dan 7:13 ; Mat 24:30 ; Mat 26:64 ; Act 1:9-11 ; 1Th 4:17 ; Rev 1:7 ). He is coming on the clouds! See Special Topic: Coming On the Clouds <http://www.freebiblecommentary.org/special_topics/coming_on_the_clouds.html>
NASB (UPDATED) TEXT: Deu 1:34-40 34”Then the LORD heard the sound of your words, and He was angry and took an oath, saying, 35'Not one of these men, this evil generation, shall see the good land which I swore to give your fathers, 36except Caleb the son of Jephunneh; he shall see it, and to him and to his sons I will give the land on which he has set foot, because he has followed the LORD fully.' 37The LORD was angry with me also on your account, saying, 'Not even you shall enter there. 38Joshua the son of Nun, who stands before you, he shall enter there; encourage him, for he will cause Israel to inherit it. 39Moreover, your little ones who you said would become a prey, and your sons, who this day have no knowledge of good or evil, shall enter there, and I will give it to them and they shall possess it. 40But as for you, turn around and set out for the wilderness by the way to the Red Sea.'
Deu 1:34 “He was angry and took an oath” This same phrase, “took an oath” (BDB 98:9 KB 139:6 , Niphal IMPERFECT), was used when God committed Himself to a covenant relationship with Israel. Here He is committing Himself to the covenant consequence for disobedience-cursing. Notice that God's promise to Abraham was to succeeding generations, but the curse was only to one generation, which was the initial evil (i.e., unbelief in YHWH's promise of giving them Canaan) generation of the Exodus.
Deu 1:35 All of the men of military age (i.e., 20 years and up), who refused to follow YHWH's command and take the land, are punished and the people had to wander in the wilderness until their deaths (i.e., 38 years). The NT book of Hebrews, chapters 3-4, discusses this very issue of faithlessness.
Only the two spies who brought the positive report, Caleb (cf. Deu 1:36 ) and Joshua (cf. Deu 1:38 ), were excluded. Covenant disobedience results in covenant curses for Israel (cf. Deuteronomy 2:7-29 ) and Moses (cf. Deu 3:26-27 ).
▣ “the good land” This is a recurrent phrase (cf. Exo 3:8 ; Deu 1:35 ; Deu 3:25 ; Deu 4:21-22 ; Deu 8:7 ; Deu 8:20 ; Jos 23:13 ). Good denoted (1) God's presence (i.e., God is “good,” Psa 86:5 ; Psa 100:5 ; Psa 106:1 ; Psa 107:1 ; Psa 118:1 ; Psa 118:29 ; Psa 145:9 ; and also note the parallelism of Amo 5:4 ; Amo 5:6 ; Amo 5:14-15 ) and (2) “a land flowing with milk and honey” (e.g., Exo 3:8 ; Exo 3:17 ; Exo 13:5 ; Exo 33:3 ; Num 13:27 ; Num 14:8 ; Num 16:13-14 ; Deu 6:3 ; Deu 11:9 ; Deu 26:9 ; Deu 26:15 ; Deu 27:3 ; Deu 31:20 ; Jos 5:6 ).
Deu 1:36 “the land on which he has set foot” The land which Caleb will capture and thereby inherit is located around Hebron. We think it is near the valley of Eshcol (cf. Jos 15:13 ), where the giants lived!
▣ “fully” This means “wholeheartedly” (BDB 56:9 , KB 58:3 , Piel PERFECT). It refers to one without mixed motives; Caleb loved YHWH with all his heart and followed Him. It is a metaphor of true devotion (e.g., Num 14:24 ; Num 32:11-12 ; Jos 14:8-9 ; Jos 14:14 ; 1Ki 11:6 ). It is similar to the phrase, “with all your heart and with all your soul” (cf. Deu 6:5 ; Deu 10:12 ; Deu 13:3 ; Deu 30:2 ; 1Ki 9:4 ; 1Ki 11:4 ).
Deu 1:37 “The LORD was angry with me also on your account” Moses was trying to blame the people for his own disobedience (cf. Deu 3:26 , just as Adam tried to do, cf. Gen 3:12 ), but note Num 20:7-13 ; Num 20:24 ; Num 27:14 ; Deu 4:21 .
The VERB “angry” (BDB 6:0 , KB 7:2 , Hithpael PERFECT) is from the NOUN for “nostril” or “nose.” Apparently it referred to (1) the flaring of the nostril as a physical sign of anger or (2) snorting a nasal sound. This term is used consistently for divine (anthropomorphic) anger (cf. Exo 32:12 ; Deu 1:37 ; Deu 4:21 ; Deu 9:8 ; Deu 9:20 ; 2Ki 24:20 ).
Another use of this word in connection to deity is the phrase, “slow to anger,” which emphasizes God's patience and longsuffering (e.g., Exo 34:6 ; Num 14:18 ; Neh 9:17 ; Pro 14:29 ).
Deu 1:38 “Joshua, son of Nun, who stands before you” The phrase, “who stands before you,” is a Hebrew idiom which refers to a leader. Joshua was the right-hand man of Moses and this may be a prophecy of his future leadership role.
▣ “encourage him” This VERB (BDB 30:4 , KB 30:2 , Piel IMPERATIVE) means “make strong” (e.g., Deu 3:28 ). YHWH Himself does this in Jos 1:6-7 ; Jos 1:9 ; Jos 1:18 !
▣ “for he will cause Israel to inherit it” This promise goes back to the prophecies to the Patriarchs (e.g., Genesis 1:2 , 15, 18, 26) about their descendants' possession of Canaan (e.g., Deu 3:28 ; Deu 31:7 ; Jos 11:23 ).
Deu 1:39 “your little ones who you said would become a prey” This refers to Num 14:3 ; Num 14:31 . Because of the adults disbelief God is telling them that their children surely would inherit the land just as He had promised.
▣ “who this day have no knowledge of good or evil” Historically this is referring to the children who came out of Egypt. God did not hold them responsible until they were capable of covenant understanding and commitment.
In this text two sides/poles can be seen in:
1. “I will give it to them” (God's sovereignty, cf. Deu 1:8 )
2. “They shall posses it” (human choice and responsibility, cf. Deu 1:8 )
See Special Topic below.
SPECIAL TOPIC: THE AGE OF ACCOUNTABILITY <http://www.freebiblecommentary.org/special_topics/age_of_accountability.html>
Deu 1:40 “by the way to the Red Sea” This seems to be a reference to the road called “the King's Highway” that ran beside the Gulf of Aqaba from Elath to Kadesh-barnea (cf. Num 14:25 ; Num 20:17 ; Num 21:22 ). This does not refer to the Egyptian body of water crossed early in the Exodus, unless it means “in the general direction of.”
SPECIAL TOPIC: THE RED SEA <http://www.freebiblecommentary.org/special_topics/red_sea.html>
NASB (UPDATED) TEXT: Deu 1:41-46 41”Then you said to me, 'We have sinned against the LORD; we will indeed go up and fight, just as the LORD our God commanded us.' And every man of you girded on his weapons of war, and regarded it as easy to go up into the hill country. 42And the LORD said to me, 'Say to them, “Do not go up nor fight, for I am not among you; otherwise you will be defeated before your enemies.”' 43So I spoke to you, but you would not listen. Instead you rebelled against the command of the LORD, and acted presumptuously and went up into the hill country. 44The Amorites who lived in that hill country came out against you and chased you as bees do, and crushed you from Seir to Hormah. 45Then you returned and wept before the LORD; but the LORD did not listen to your voice nor give ear to you. 46So you remained in Kadesh many days, the days that you spent there.”
Deu 1:41 “We have sinned against the LORD; we will indeed go up andfight” This is apparently consequence-related repentance. Theologically this shows that many times a lost opportunity, because of unbelief, cannot be regained. This context clearly shows that they were not obeying YHWH (cf. Deu 1:43 ). This theological truth is the central focus of many of the OT historical narratives.
Deu 1:42 “I am not among you” The key to victory was not their military strength, but the presence of YHWH (cf. Deu 1:43 ).
Deu 1:43 Notice the parallel descriptions of Israel:
1. “You would not listen” - BDB 103:3 , KB 157:0 , Qal PERFECT
2. “You rebelled against the command” - BDB 59:8 , KB 63:2 , Hiphil IMPERFECT
3. “Acted presumptuously” - BDB 26:7 , KB 26:8 , Hiphil IMPERFECT
If Israel would have listened to YHWH earlier and done this very thing they would have successful, but by doing it now it shows their continual self-asserting waywardness!
This context clearly shows that obedience is integrally related to His covenant promises, presence, and power!
Deu 1:44 “the Amorites who lived in that hill country” See Special Topic: The Pre-Israelite Inhabitants of Palestine <http://www.freebiblecommentary.org/special_topics/palestine_pre-israelite_inhabitants.html>.
NASB “crushed you”
NKJV “drove you back”
NRSV “beat you down”
TEV “chased you”
NJB “pursued you”
The VERB (BDB 51:0 , KB 50:7 , Hiphil IMPERFECT) means “to beat into pieces.” This is recorded in Num 14:45 .
The ADJECTIVE was used of beating oil out of olives (cf. Exo 29:40 ; Num 28:5 ). It is used for the destruction of (1) the golden calf (cf. Deu 9:21 ) and (2) of the smashing of idols (cf. Mic 1:7 ).
▣ “from Seir” Seir refers to Edom.
NASB, NKJV,
NJB “to Hormah”
NRSV, TEV “as far as Hormah”
Hormah means “place of the ban.” The term (BDB 35:6 ) means “devoted to destruction,” which reflects Num 21:3 . It was originally called Zephath (cf. Jdg 1:17 ). After the Israelites destroyed it, they renamed it devoted/destroyed to/for YHWH (like Jericho, Joshua 6-7). It was located in the tribal allocation of Simeon, northeast of Beersheba.
The PREPOSITION (BDB 72:3 III) implies that the Canaanites/Amorites chased the Israelites from Edom (Seir) to this area just northeast of Beersheba, where they totally defeated them! YHWH was not with His rebellious and presumptuous people!
Deu 1:45 “Then you returned and wept before the LORD” The people wept outwardly, but God knew their hearts. It was sorrow based on consequences, not repentance.
▣ “but the LORD did not listen to your voice, nor give ear to you” It was not that God did not hear them, but He did not hearken unto them. He heard them, but said “No.” Sin always brings consequences, even forgiven sin!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the basic purpose of Deuteronomy?
2. Why are Sihon and Og mentioned here briefly when they are discussed fully in Deuteronomy 2, 3?
3. List the vital items concerned with the judicial system of Moses?
4. Where did the giants come from?
5. Why was God so angry at Israel?
6. Did Israel's repentance affect God's decision?
