There are many chapter commentaries on the book of Deuteronomy. This will be the most complete and accurate examination of Deut. 1 available, where you will be able to examine in depth every word of the original text.

An alternate title for this chapter: Moses Begins One of His Final Sermons to the Israelites

Outline of Chapter 1:

Introduction

         vv.     1–5           Introduction to the Great Sermons of Moses to the Generation of Promise

         vv.     6–8           Historic event: God Tells Israel to Leave Mount Horeb for the Land of Promise

         vv.     9–18         Historic event: Moses Delegates His Authority

         vv.    19–25         Historic event: Spies are Sent out to Reconnoiter the Land of Promise

         vv.    26–28         Historic event: The Fearful Jews Refuse to Take the Land

         vv.    29–33         Historic event: Moses Reminds the People of God’s Power and Faithfulness

         vv.    34–40         Historic event: God Judges Gen X Because of Their Lack of Faith

         vv.    41–46         Historic event: Gen X Attacks the Amorites and Loses; God is not With Them

Addendum

Charts, Maps and Short Doctrines:

         Introduction         Moses Pleading with Israel (graphic)

         Introduction         The Prequel of Deuteronomy 1

         Introduction         The Principals of Deuteronomy 1

         Introduction         A Synopsis of Deuteronomy 1

         Introduction         Matthew Henry Summarizes Deuteronomy 1

         Introduction         Introductory Material from the Expositor’s Bible Commentary

         Introduction         Moses in the Book of Deuteronomy

         v.       1              Deuteronomy 1:1 (graphic)

         v.       1              Relief map of the Arabah

         v.       1              Map of Hazeroth

         v.       1              Whedon Summarizes the Geographical Places Named

         v.       2              Map of Horeb

         v.       2              Map of the Way of Mount Seir

         v.       2              Summary of Deuteronomy 1:1–2

         v.       3              The Great Analogy of the Exodus

         v.       3              Why Does Moses Need to Give a Second Law?

         v.       5              A Summary of Deuteronomy 1:1–5

         v.       6              Quotation formatting in Deuteronomy

         v.       6              A Summary of What is Happening

         v.       6              When Critics Ask: Isn’t this former generation dead?

         v.       7              Map of Canaan

         v.       7              Descriptions of the Areas in Deuteronomy 1:7

         v.       8              God’s Promises to Abraham, Isaac, and Jacob

         v.       8              Deuteronomy 1:8 (graphic)

         v.       8              Peter Pett’s Chiasmos of Deuteronomy 1:6–8

         v.       8              Evidence of the Land Grant to Generation X

         v.      11              Deuteronomy 1:11 (graphic)

         v.      11              God Blesses His People with Children

         v.      15              Clarke on the Authority Structure of the Israelites

         v.      16              Israel, the Law, and Immigrants

         v.      17              The Pulpit Commentary on “The Blessing of Good Government”

         v.      18              Summary and Application of Deuteronomy 1:9–18

         v.      21              The Logical Progression of Deut. 1:6–21

         v.      21              The Morality of Taking the Land of Promise

         v.      21              Charles Foster’s Offering to Molech (graphic)

         v.      22              The Sovereignty of God versus the Free Will of Man

         v.      23              The Likely Order of Events in Choosing Spies to Go into the Land

         v.      25              Numbers 13 Interlude

         v.      25              Map of the Trek of the Spies

         v.      25              Map of Israel’s Early Inhabitants

         v.      28              The Anakim

         v.      28              Numbers 14:1–39 interlude

         v.      28              The Jews, Negative to the Plan of God, Rationalize their Negative Volition

         v.      29              The Christian and War—Links

         v.      30              Deuteronomy 1:29–30a (graphic)

         v.      30              Deuteronomy 1:30 (graphic)

         v.      31              Deuteronomy 1:31 (graphic)

         v.      35              God Wants to Kill All Israel and then He Changes His Mind

         v.      35              The Parallel that Moses Sets Up as Israel’s Mediator

         v.      37              Moses, this Statement and the Inspiration of Deuteronomy

         v.      38              Moses Expertise in the Realm of Public Speaking

         v.      41              Gen X has repented and they are going to war; what are they doing wrong?

         v.      44              The Interpretations Of Deuteronomy 1:44

         v.      44              Map of Numbers 13–14

         v.      44              Numbers 14:40–45 Interlude

         v.      46              Explaining the Final Phrase of Deut. 1:46

         Addendum          What We Learn from Deuteronomy 1

         Addendum          Josephus’ History of this Time Period

         Addendum          A Complete Translation of Deuteronomy 1

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Deuteronomy 1

         Addendum          Word Cloud from Exegesis of Deuteronomy 1

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An Introduction to Deuteronomy 1

I ntroduction: Deut. 1 begins several sermons given by Moses to the generation of promise. This chapter in particular will cover a time period of one year at the beginning, and then take us back to the present time. At the beginning of this book, we are east of the Jordan and Moses is speaking to the people, before they cross over the river and begin taking the land.

Although the book of Deuteronomy appears to be mostly a rehash of the things which have already taken place in the lives of the people of Israel, this is an important book, and you will not feel as if you are just covering old ground here that you already covered before. In fact, there is so much information packed into this chapter that, I would not be surprised if this exegetical study ran 400 pages when all is said and done.

However, Moses will begin to talk about the first time that these Israelites came to this Land of Promise, and how they sent in spies, and then how the people refused to enter into the land. Moses, in this sermon, will take these people from Mount Sinai to the Land of Promise and end with Israel's failure at the foot of the land promised them by God.

At this time, the generation of twenty years and older who left Egypt (also known as Generation Exodus, Generation X, Gen X) have all died, with the exception of Moses, Joshua and Caleb. Their failures discussed by Moses were observed by the children of generation  X; now Moses will give the divine viewpoint concerning these failures in hopes that the new generation, the generation of promise, will profit by the mistakes of the elders rather than repeat them. In this chapter, as in all of the book of Deuteronomy, Moses will recall events in a topical manner.

For much of the book of Deuteronomy, Moses is going to give his listeners a true telling and interpretation of their history. They lived this history, but Moses is going to make certain that they understand it.

Moses Pleading with Israel (graphic), as in Deut. 6:1-15, illustration from a Bible card published 1907 by the Providence Lithograph Company from theBibleRevival.com, accessed November 7, 2013.

Application: In our country, much of what is taught as American history in public schools is slanted to the far left. America is often presented as a villain in taking this country, as a perpetrator of genocide, and as enthusiastic slave-owners. The founding fathers are often presented as deists, who believe that God began this world, but then just wandered off somewhere, leaving us here on our own. We are taught that FDR got us out of the Great Depression. All of these things are lies at worst; distortions at best. What would change our young people would be for them to learn some real American history and learn the ideals upon which this country was founded; and none of our history can be separated from the Christian faith that most of the original settlers and the founding fathers had. It is estimated by some that 90% of those who originally settled the United States would be considered Protestant Christians today.

So this is what Moses is doing. Even though these people have experienced this history, Moses is making sure that they understand their own history, and how it relates them to God.

The book of Deuteronomy is a result of God telling Moses to speak to the people before they entered into the Land of Promise: And Yahweh spoke to Moses in the plains of Moab by the Jordan at Jericho, saying, Speak to the sons of Israel, and say to them, When you+ pass over the Jordan into the land of Canaan, then you+ will drive out all the inhabitants of the land from before you+, and destroy all their figured [stones], and destroy all their molten images, and demolish all their high places: and you+ will take possession of the land, and dwell in it; for to you+ I have given the land to possess it. And you+ will inherit the land by lot according to your+ families; to the more you+ will give the more inheritance, and to the fewer you will give the less inheritance: wherever the lot falls to any man, that will be his; according to the tribes of your+ fathers you+ will inherit. But if you+ will not drive out the inhabitants of the land from before you+, then will those who you+ let remain of them be as pricks in your+ eyes, and as thorns in your+ sides, and they will vex you+ in the land in which you+ dwell. And it will come to pass, that, as I thought to do to them, so I will do to you+. (Num. 33:50–56; Updated Bible Version 2.11 )

John Gill makes the brilliant observation that, we find out in this chapter that it is not Moses (who represents the Law) who will lead this people into the Land of Promise but Joshua, whose name means savior.

One of the fascinating things to me both the power of Moses’s voice and his great intelligence at this time, at age 120. Today, we cannot imagine a person being age 120, let alone a man having all of his faculties, in excellent physical health, and talking for 20 or so hours over a period of a few days. Moses is cogent and completely organized in his thinking. This is tremendous blessing from God for a man to have his faculties all the way until his death. This is in accordance with Deut. 34:7 Moses was one hundred and twenty years old when he died. His eyes had not dimmed nor had his natural vigor abated. (VW) Joshua was also blessed in the same way (Joshua 14:11).

F. B. Hole gives us a brief introduction to this chapter: The title of this book, which translated into English, is "Second-Law," indicates its character; for in it Moses recapitulates and enforces the whole law system to which Israel was committed. Deuteronomy 1:2-3 remind us that the wilderness journey from Horeb, where the law was given, to the border of the land would normally occupy eleven days; they had taken forty years because of their unbelief. The old generation that had been at Horeb had died out and so the law had to be freshly emphasized to the new generation. Once given, the binding force of the law remained, as we saw in our last issue, when considering the closing words of Malachi, written probably about a thousand years later.

Arno Gaebelein's Annotated Bible introduces and summarizes Deut. 1: The people were still on...[the east] side of Jordan in the wilderness. The second verse, containing a parenthetical statement, gives the story of their unbelief, as recorded in the Book of Numbers. "There are eleven days' journey from Horeb by the way of Mount Seir unto Kadesh-barnea." They might have reached the place they occupied now, facing Jordan and the land, in eleven days. [However, instead] It took them almost forty years. Unbelief had kept them back. It was towards the end of the fortieth year, in the eleventh month, that Moses began his wonderful addresses. In the first month of that memorable year Miriam had died (Numbers 20:1). His brother Aaron had died in the fifth month (Numbers 33:38). Moses was soon to follow him at the close of the fortieth year, at the...age of one hundred and twenty. Forty years were spent by Moses in the palaces of Egypt; forty years he was a shepherd in the land of Midian and forty years he was the leader of God's people through the wilderness. Before he went to the top of Pisgah to behold the land and to die, he...[teaches this new generation of Israelites Bible doctrine]. His words were "according unto all that the Lord had given him." All he had received from the Lord, he passed on faithfully to the Lord's people. "Moses verily was faithful in all God's house, as a servant, for a testimony of those things, which were to be spoken afterward" (Hebrews 3:5). Once more, therefore, he placed the words of the Lord before their hearts [that is, their thinking]...[Therefore, before his death], Moses declared [God’s love, His provision, and] the Law unto them.

The Geneva Bible makes some comments about the failure of the previous generation: The wonderful love of God toward His people is actively set forth in this book. Even through their ingratitude and many rebellions against God, for the space forty years. (Deuteronomy 9:7) they deserved to have been cut off from the number of his people, and forever to have been deprived of the use of his holy word and ordinances: yet he ever preserved His people even for his own mercy’s sake, and would still have his name called upon among them. Wherefore he brings them into the land of Canaan, destroys their enemies, gives them their country, towns and goods, and exhorts them by the example of their fathers (whose infidelity, idolatry, adulteries, complaining and rebellions, he had most severely punished) to fear and obey the Lord, to embrace and keep his law without adding to it or diminishing from it. For by his word he would be known to be their God, and they his people, by His Word He would govern His people, and by the same they would learn to obey Him: by His Word the believer would be able to discern the false prophet from the true, light form darkness, ignorance from knowledge, and his own people from all the other nations and infidels: teaching them by it to refuse and detest, destroy and abolish whatever is not agreeable to his holy will, seem it otherwise never so good or precious in the eyes of man. For this cause God promised to raise up kings and governors, for the setting forth of his word and preservation of His people, giving to them a special charge for the executing of it: whom therefore he wills to exercise themselves diligently in the continual study and meditation of the same: that they might learn to fear the Lord, love their subjects, abhor covetousness and vices, and whatever offends the majesty of God. As He had before instructed their fathers in all things belonging both to his spiritual service and also for the maintenance of that society which is between men: so he prescribes here anew all such laws and ordinances, which either concern his divine service, or else are necessary for a common good: appointing to every estate and degree their charge and duty: as well, how to rule and live in the fear of God, as to nourish friendship toward their neighbours, and to preserve the order which God has established among men: threatening most horrible plagues to them that transgress His commandments, and promising blessings and happiness to those who observe and obey them.

It is easy to have the mistaken notion that, if you have studied the books of Exodus, Leviticus and Numbers, that you can bypass the book of Deuteronomy. That is a mistake. Throughout the Bible, there are many parallel and overlapping passages. The gospels are 4 different biographies of the same Man over roughly the same period of time; yet each gospel is important, and each gospel has important information, as well as an important narrative for us to know. The book of Deuteronomy is far more than just a rehash of previous history; and even when it is, there are many important things for us to learn.

Furthermore, God takes many incidents in the history of Israel and discusses them in a variety of ways, sometimes in the Psalms and sometimes by various prophets. And, in this case, Moses, simply recalling things which occurred over the past 40 years. If you give this exegesis of Deut. 1 some time, you will find our some things that you did not know before; and you will begin to make connections which you have never made before. As is pretty much every chapter of the Bible, this chapter is rich with spiritual information.

I named this chapter Moses on the Importance of Established Authority, because the Israelites just spent the last 38 years in the desert because they simultaneously rejected the authority of Moses and of God. All that the Israelites have suffered is a result of their negative volition and unbelief. God would tell them to do X and they would quickly do not-X. Moses had also set up a system of authority, which the people themselves had participated in, to allow them both good military leadership as well as a quicker resolve of their grievances. Even this broke down, as 10 of the spies (who would have been considered high military authorities) were not on board for God’s plan. Moses will also introduce his replacement, Joshua, near the end of this chapter, with the implication, “Don’t treat him as you have treated me.” In short all of the guidance and the direction that was necessary for the Israelites to take the land was provided, and generation X (the exodus generation) was so locked into negative volition that they were often uncontrollable.

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Introduction to the Great Sermons of Moses to the Generation of Promise

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation ; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text. I will not make too many references to the Dead Sea Scrolls, because they are not generally helpful when trying to clear up ancient translations which disagree. Not enough of the Bible survived in the Dead Sea Scrolls to allow us to check each and every verse.

The Targum of Onkelos is actually the Pentateuchal Targumim, which are The Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A. Taken from http://targum.info/targumic-texts/pentateuchal-targumim/ and first published in 1862.

Ancient texts:

Targum (trans. By Cook)        These are the words of admonition which Mosheh spake with all Israel. He gathered them together to him while they were beyond the Jordan, and answered and said to them:

Was it not in the wilderness at the mountain of Sinai that the law was given to you? and in the plains of Moab you were made to understand how many miracles and signs the Holy One, blessed be He, had wrought for you, from the time that you passed over the border of the Weedy Sea, where He made for you a way for every one of your tribes. But you declined from His word, and wrought provocation before Him, in Pharan, on account of the words of the spies, and put together lying words against Him, and murmured about the manna, which He had made to come down for you, white from the heavens; in Hazeroth you demanded flesh, and made yourselves deserving to perish from the midst of the world, but for the memory, on your behalf, of the merit of your righteous fathers, the tabernacle of ordinance, and the ark of the covenant, and the holy vessels which you had covered with pure gold, and made atonement for you on account of the sin of the golden calf. It is a journey of eleven days (only) from Horeb by the way of Mount Gebal unto Rekem Giah; but because you declined and provoked the Lord to displeasure, you have been retarded forty years.

Jerusalem targum                  These are the words which Mosheh, spake with all Israel, reproving them, while as yet they were situate beyond the Jordan. Mosheh answering said to them: Was it not in the wilderness at Mount Sinai, that the law was given to you? and on the plains of Moab was shown you what miracles and mighty acts the Word of the Lord had wrought on your behalf. When you stood by the Weedy Sea, the sea was divided before you, and there were made twelve ways of one way, (a path) for each tribe. Yet you provoked Him at the sea, and rebelled at the Sea of Suph. On account of the matter of the spies who had been sent from the wilderness of Pharan, the decree (came forth) against you, that you should not enter into the land of Israel; and for that of the manna, of which you said, Our soul is afflicted with this bread, whose eating is too light, the serpents were let loose upon you; and in Hazeroth, where your carcasses fell on account of the flesh, and concerning the calf that you had made, He would have spoken in His Word to destroy you, had He not been mindful of the covenant which He sware to your fathers, Abraham, Izhak, and Jakob, and of the tabernacle of ordinance which you had made unto His name, and the ark of the covenant of the Lord, and of your burnt sacrifices in the midst (of the tabernacle and the ark) which you covered with purified gold. A journey of eleven days is it from Mount Horeb by way of Mount Gebal unto Rekem Giah; yet, because you sinned and provoked anger before Him, you have been delayed, and have been journeying for forty years.

Latin Vulgate                          These are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, between Pharan and Thophel and Laban and Haseroth, where there is very much gold. Eleven days' journey from Horeb by the way of mount Seir to Cadesbarne.

Masoretic Text (Hebrew)        These [are] the words which spoke Moses unto all Israel in a region beyond the Jordan in the wilderness in the Arabah opposite Suph in between Paran and in between Tophel and Laban and Hazeroth and Di-zahab; one-ten day from Horeb, a way of Mount Seir, as far as Kadesh-barnea.

Peshitta (Syriac)                    THESE are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the low desert plain opposite the Red Sea, between Paran and Tophel and Lebanon and Hazeroth and Dizahab. (There are eleven days journey from Horeb to mount Seir to Rakim-gia.).

Septuagint (Greek)                These are the words which Moses spoke to all Israel on this side of the Jordan in the desert towards the west near the Red Sea, between Paran, Tophel, Laban, and Aulon, and the gold works. It is a journey of eleven days from Horeb to Mount Seir as far as Kadesh Barnea.

Significant differences:           You will note that there is a gob of additional sentences in the two targums. However, bear in mind that these are as much commentary as anything else. It might be best to view them as a very word the Voice, but without being carefully italicized.

You will note a mentioned of gold in the Greek, Syriac and Latin; that is a translation of the Hebrew word, which I transliterated.

Thought-for-thought translations; paraphrases:

Common English Bible           The first heading: Introducing Deuteronomy

These are the words that Moses spoke to all Israel across the Jordan River, in the desert, on the plain across from Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab. (It is eleven days from Horeb to Kadesh-barnea along the Mount Seir route.)

Contemporary English V.       This book contains the speeches that Moses made while Israel was in the land of Moab, camped near the town of Suph in the desert east of the Jordan River. The town of Paran was in one direction from their camp, and the towns of Tophel, Laban, Hazeroth, and Dizahab were in the opposite direction. Earlier, Moses had defeated the Amorite King Sihon of Heshbon. Moses had also defeated King Og of Bashan, who used to live in Ashtaroth for part of the year and in Edrei for the rest of the year. Although it takes only eleven days to walk from Mount Sinai to Kadesh-Barnea by way of the Mount Seir Road, these speeches were not made until forty years after Israel left Egypt. The LORD had given Moses his laws for the people of Israel. And on the first day of the eleventh month, Moses began explaining those laws by saying:... These are the first 5 verses.

Easy English                          These are the words that Moses spoke to the *Israelites. They were in the *desert on the east side of the Jordan river. This is the Jordan valley opposite to Suph. It is between the towns called Paran, Tophel, Laban, Hazeroth and Dizahab. (It is a journey of 11 days from *Mount Sinai (Horeb) to Kadesh-Barnea, past *Mount Seir.) v3 Moses spoke on the first day of the 11th month, in the 40th year. He repeated to the *Israelites all the words that the *Lord had spoken about them.

Easy-to-Read Version            This is the message that Moses gave the people of Israel. He told them these things while they were in the Jordan Valley, in the desert east of the Jordan River. This was across from Suph, between the desert of Paran and the cities Tophel, Laban, Hazeroth, and Dizahab. The trip from Mount Horeb (Sinai) through the Seir mountains to Kadesh Barnea takes only eleven days.

Good News Bible (TEV)         In this book are the words that Moses spoke to the people of Israel when they were in the wilderness east of the Jordan River. They were in the Jordan Valley near Suph, between the town of Paran on one side and the towns of Tophel, Laban, Hazeroth, and Dizahab on the other. (It takes eleven days to travel from Mount Sinai to Kadesh Barnea by way of the hill country of Edom.)

The Message                         These are the sermons Moses preached to all Israel when they were east of the Jordan River in the Arabah Wilderness, opposite Suph, in the vicinity of Paran, Tophel, Laban, Hazeroth, and Dizahab. It takes eleven days to travel from Horeb to Kadesh Barnea following the Mount Seir route.

New Berkeley Version           February-March, 1406 b.c.

These are the words which Moses spoke to all Israel on the other side of the Jordan, in the wilderness, in the Arabah [The term Arabah or Plain is in common use in the O.T. to designate any region of the Jordan valley from the Sea of Galilee to and including the Dead Sea and the territory south of it. Our words Arab and Arabian are related to it.] opposite Suph, between Paran on the one hand and Tophel, Laban, Hazeroth and Di-Zahab on the other. By the Mount Serir rod it is eleven days’ journey from Horeb to Kadesh-barnea. Deuteronomy is one of the great books of the Old Testament. It expresses truths which always reflect the mind of God. Its leading thought for Israel was that she must ever remember that God is one; and that He chose her for a great mission. To be true to Him she must always be true to the Covenant which He had made with her at the beginning. Deuteronomy shows the way. Jesus knew this wonderful book. Compare Mark 12:28–30 with Deut. 6:4–5.

New Century Version             Moses Talks to the Israelites

This is the message Moses gave to all the people of Israel in the desert east of the Jordan River. They were in the desert area near Suph, between Paran and the towns of Tophel, Laban, Hazeroth, and Dizahab.

(The trip from Mount Sinai to Kadesh Barnea on the Mount Seir road takes eleven days.)

New Living Translation           Introduction to Moses' First Address

These are the words that Moses spoke to all the people of Israel while they were in the wilderness east of the Jordan River. They were camped in the Jordan Valley[a] near Suph, between Paran on one side and Tophel, Laban, Hazeroth, and Di-zahab on the other. Normally it takes only eleven days to travel from Mount Sinai[b] to Kadesh-barnea, going by way of Mount Seir.

The Voice                               These are the words Moses spoke to all the people of Israel who were gathered in the wilderness in the Arabah Valley east of the Jordan River, across from Suph. They'd traveled through many places on their way here, from Paran through Tophel and on to Laban, Hazeroth, and Dizahab.

Partially literal and partially paraphrased translations:

American English Bible          These are the things that Moses said to all the IsraElites while they were in the desert, on the east side of the JorDan, near the Red Sea (between Pharan-Tophol, Lobon, Aulon, and the gold works), eleven day's journey from the Dry Place (Horeb) by way of Mount Seir, to Kadesh Barne.

Beck’s American Translation This is what Moses said to all Israel east of the Jordan, in the wilderness, in the Jordan valley, in front of Eupph, between Paran, Rophetl, Laban, Hazeroth, and Dizahab.

(It takes 11 days to go from Horeb by way of the mountains of Seir to Kadesh-barnea.)

Christian Community Bible     These are the words that Moses spoke to all Israel, at the other side of the Jordan River, in the Arabah desert. They were facing Suf, between Paran, Tophel, Laban, Hazeroth and Dizahab. From Mount Horeb to Kadesh-Barnea they had had a journey of eleven days through the mountains of Seir.

God’s Word™                         This is the speech Moses gave in the desert east of the Jordan River, on the plains, near Suph, between Paran and Tophel, and near Laban, Hazeroth, and Di Zahab. He spoke to all the Israelites. (It takes 11 days to go from Mount Horeb to Kadesh Barnea by way of Mount Seir.)

New Advent (Knox) Bible       It was thus Moses spoke to the people of Israel while they were still on the other side of Jordan, in the desert plain that looks towards the Red Sea, with Pharan and Thophel and Laban and Haseroth, a country where gold abounds, for its frontiers; the plain that is spanned by a journey of eleven days from Horeb to Cades-Barne, by way of mount Seir. It is not certain whether the first words of the sentence refer to what went before, or to what follows. The geographical indications here given seem to be very vague, and have occasioned much controversy. `A country where gold abounds' should perhaps be a fresh proper name, Dizahab.

New American Bible              These are the words which Moses spoke to all Israel beyond the Jordan (in the desert [The local setting of all these discourses is in the land of Moab beyond the Jordan (cf Deut 1:5), also known as the plains of Moab (Numbers 36:13).], in the Arabah, opposite Suph, between Paran and Tophel, Laban, Hazeroth and Dizahab; it is a journey of eleven days from Horeb to Kadesh-barnea by way of the highlands of Seir).

New American Bible (R.E.)    Introduction.

These are the words that Moses spoke to all Israel beyond the Jordan [The entire book of Deuteronomy is set "beyond the Jordan," in the land of Moab (cf. v. 5; Nm 36:13), on the eve of the Israelites' crossing of the Jordan (Jos 3). The Arabah: the valley of the Jordan and the depression south of the Dead Sea.] in the wilderness, in the Arabah, opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab. It is a journey of eleven days from Horeb [Horeb: an alternative name for Mount Sinai, the wilderness mountain where the Israelites received revelation from God (cf. Ex 3; 19). Kadesh-barnea: the southern gateway to the land of Canaan, from which Moses sent spies to reconnoiter the land (cf. Nm 13:26; 32:8). Seir: Edom, the land just south of Moab.] to Kadesh-barnea by way of the highlands of Seir.

NIRV                                      The Lord Commands Israel to Leave Mount Horeb

These are the words Moses spoke to all of the people of Israel. At that time, they were in the desert east of the Jordan River. It's in the Arabah Valley across from Suph. They were between Paran and Tophel, Laban, Hazeroth and Dizahab. It takes 11 days to go from Mount Horeb to Kadesh Barnea if you travel on the Mount Seir road.

New Simplified Bible              These are the words Moses spoke to all Israel. He was on this side of the Jordan in the desert wilderness, in the plain near the Red Sea (Suph), between Paran, Tophel, Laban, Hazeroth, and Dizahab. It is only an eleven-day journey from Horeb by the way of Mount Seir to Kadesh-barnea.

Revised English Bible            These are the words that Moses addressed to all Israel in the wilderness beyond the Jordan, that is to say, in the Arabah opposite Suph, between Paran on the one side and Tophel, Laban, Hazeroth, and Dizahab on the other. (The journey from Horeb through the hill-country of Seir to Kadesh-barnea takes eleven days.)

Today’s NIV                          The Command to Leave Horeb

These are the words Moses spoke to all Israel in the wilderness east of the Jordan--that is, in the Arabah--opposite Suph, between Paran and Tophel, Laban, Hazeroth and Dizahab. (It takes eleven days to go from Horeb to Kadesh Barnea by the Mount Seir road.)

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      These are the words which Moses spoke to all of Israel in the wilderness across the Jordan, in the plain area of the Sea of Reeds, between Central-Sinai, and between Tophel, Laban, Hazeroth, and Dizahab: eleven days' journey from Horeb by the way of the Seir mountains to the rest-stop in Barnea.

Bible in Basic English             These are the words which Moses said to all Israel on the far side of Jordan, in the waste land in the Arabah opposite Suph, between Paran on the one side, and Tophel, Laban, Hazeroth, and Dizahab on the other. It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea.

The Expanded Bible              Moses Talks to the Israelites

This is the message [^LThese are the words] Moses gave to all the people of Israel in the ·desert [wilderness] east of the Jordan River. They were in the ·desert [wilderness] area near Suph, between Paran and the towns of Tophel, Laban, Hazeroth, and Dizahab. (The trip from Mount Sinai to Kadesh Barnea on the Mount Seir road takes eleven days.)

Ferar-Fenton Bible                 The following are the Speeches which Moses addressed to all the Children of Israel, before the passage over the Jordan, in the desert, extending from Suf, between Paran, and Thofel. and Laban. and Khatzroth and Yahb. This Introduction was probably written by Aliazer, the High Priest, for the Sacred Copy kept in the Ark of the Covenant.- F. F. (It is eleven days' journey from Horeb, when marching by the way of Mount Santo Kadesh-Barnea.) V. 2, in parentheses, is an explanatory note of an old Hebrew editor. - F. F.

NET Bible®                             The Covenant Setting

This is what [Heb "These are the words."] Moses said to the assembly of Israel [Heb "to all Israel."] in the Transjordanian [Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.] wastelands, the arid country opposite [The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).] Suph [This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.], between [The Hebrew term בֵּין (ben) may suggest “in the area of.”] Paran [Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).] and Tophel [Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da,bîlu, another name for Paran. See H. Cazelles, "Tophel (Deut. 1:1)," VT 9 (1959): 412-15.], Laban [Perhaps this refers to Libnah (Num 33:20).], Hazeroth [Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.], and Di Zahab [Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.] Now it is ordinarily an eleven-day journey [An eleven-day journey was about 140 mi (233 km).] from Horeb [Horeb is another name for Sinai. "Horeb" occurs 9 times in the Book of Deuteronomy and "Sinai" only once (33:2). "Sinai" occurs 13 times in the Book of Exodus and "Horeb" only 3 times.] to Kadesh Barnea [Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.] by way of Mount Seir [Mount Seir is synonymous with Edom. "By way of Mount Seir" refers to the route from Horeb that ended up in Edom Cf. CEV "by way of the Mount Seir Road"; TEV "by way of the hill country of Edom."]. When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote.

NIV, ©2011                             The Command to Leave Horeb

These are the words Moses spoke to all Israel in the wilderness east of the Jordan [Nu 13:29; Dt 4:46]-that is, in the Arabah [ver 7; Dt 2:8; 3:17; Jos 3:16; 8:14; 11:2; Eze 47:8]-opposite Suph, between Paran [Nu 10:12] and Tophel, Laban, Hazeroth and Dizahab. (It takes eleven days to go from Horeb [Ex 3:1] to Kadesh Barnea [Ge 14:7; Dt 2:14; 9:23; Jos 15:3] by the Mount Seir [Nu 24:18] road.) [ver 19].

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           These are the words Moshe spoke to all Isra'el on the far side of the Yarden River, in the desert, in the 'Aravah, across from Suf, between Pa'ran and Tofel, Lavan, Hatzerot and Di-Zahav. It is eleven days' journey from Horev to Kadesh-Barnea by way of Mount Se'ir.

exeGeses companion Bible   RESUME' OF THE SONS OF YISRA EL

These are the words Mosheh worded to all Yisra El

on this side Yarden in the wilderness,

in the plain opposite the reeds,

between Paran and Tophel and Laban

and Hazeroth and Di Zahab

- eleven days from Horeb by the way of mount Seir

to Qadesh Barnea.

JPS (Tanakh—1985)               These are the words that Moses addressed to all Israel on the other side of the Jordan. —Through the wilderness, in the Arabah near Suph, between Paran and Tophet, Laban, Hazeroth, and Di-zahab, it is eleven days from Horeb to Kadesh-barnea by the Mount Seir route.— The last portion of these two verses is unclear; compare Deut. 1:19 and Num.33:16–36.

Kaplan Translation                 Introduction

These are the words that Moses spoke to all Israel [Although Moses taught the Israelites many things, most were taught through Aaron and the elders (Eruvim 54b). From here until Deuteronomy 4:49, however, there are presented orations that Moses himself delivered to all Israel (Ramban; Chizzkuni; Adereth Eliahu; Malbim; HaKethav VeHaKabbalah). These orations were stated in the places mentioned in this verse.] on the east bank [Literally, 'far side.'] of the Jordan, in [Or, 'regarding' (Targum; Rashi; Ralbag). Some say that Moses named areas around the Israelite camp after events that had happened to them earlier (Hirsch).] the desert [See Deuteronomy 1:9-14, 1:16,17.] [and] in the Arabah [This is the deep valley running to the north and south of the Dead Sea. Specifically, it usually denotes the valley to the south, leading to the Gulf of Aqaba (see Deuteronomy 2:8; Chizzkuni).], near Suf [Many sources identify this with the Yam Suf, the 'Reed Sea,' the 'Southern Sea,' or the 'Red Sea,' possibly identified here with the Gulf of Aqaba (Targum; Rashi; Saadia; Septuagint). It may also be identified with Sufah in Numbers 21:14.], in the vicinity [Or, literally, 'between.' or, '[and] in the vicinity.'] of Paran [The area to the north of Sinai and west of the Aravah, now known as the wilderness of el-Tih. The reference is most probably to Rithmah (Numbers 33:18), or Kadesh Barnea (Numbers 13:3), the place from which the spies were sent (Rashi). The reference would then be to Deuteronomy 1:20,21, 1:29-33. The context then seems to indicate that the Aravah and Suf were places between Sinai and Kadesh Barnea. It appears that instead of heading directly north, the Israelites took a roundabout way to Kadesh Barnea through the Aravah passing by the Gulf of Aquaba (Suf). Some say that this was when Moses appointed judges in Deuteronomy 1:16,17 (cf. Adereth Eliahu ad loc.). Suf might then have been Kivroth HaTaavah (Numbers 11:34) along the west shore of the Gulf of Aqaba. See note on 'Tofel' below.], Tofel [Some say that Suf was between Paran and Tofel, where Tofel is identified with the Kivroth HaTaavah area (Sifri; Rashi). Others say that it is in the area of Shittim, perhaps where the Tabernacle stood (Ralbag). Others identify it with Marah (Paaneach Razah). The Septuagint notes that Tofel was in the Paran Desert. Some sources identify it with el Tafile, a village about 15 miles southwest of the Dead Sea.], Lavan [Some say that this was the place of Korach's rebellion (Ralbag). Others identify it with the place where there were complaints about the Manna (Sifri; Rabbi; cf. Numbers 11:6). It is also possibly identified with Livnah in Numbers 33:20.], Chatzeroth [See Numbers 11:35, 33:17. Some say that this was the place of Korach's rebellion (Rashi; Lekach Tov; Chizzkuni).] and Di Zahav [A place name (Ibn Ezra; Abarbanel). Some say that it was the area where the Golden Calf was built (Targum; Sifri; Berakhoth 32a; Rashi). Others identify it as the area where the Tabernacle stood (Paaneach Razah). The Septuagint translates it as katachrusea, literally, 'the gold works.' There are a number of possible interpretations regarding these place names: 1. That they are places surrounding the Aravoth Moab where the Israelites were now camped. 2. That they were places along the way, where Moses presented these orations to Israel (the interpretation favored in our translation). 3. That they were places regarding which Moses spoke in his orations.]. [This is in the area] [Following the second interpretation above, all these places were in that area. (cf. Chizzkuni; Abarbanel).] which is an eleven day journey [The distance between Sinai and Kadesh Barnea is actually 150 miles.] from Horeb [(Ramban on Deuteronomy 1:6). This was the area around Sinai (Exodus 17:6, Deuteronomy 1:6, 4:10, cf. Ben Sirah 48:7). Sinai is thus sometimes referred to as 'the mountain of Horeb' (Exodus 33:6). Others, however, say that Horeb was the lower of the two peaks of Sinai (cf. Ibn Ezra on Deuteronomy 1:6). Most early sources identify Mount Sinai with Jebel Musa or Mount Catherine on the southern Sinai peninsula, a five day journey (200 miles) from Egypt, and some 40 miles from the Red Sea (Ma'asoth Binyamin 24; Masa Rabbi Obadiah Bertenoro 3). According to this, Moses had traveled approximately 100 miles along the west coast of the Gulf of Aqaba. There are some difficulties, with this, however, since this 'Mountain of God' seems to have been on a direct route between Midian and Egypt (Exodus 4:27), and not more than a three day journey (some 120 miles) from where the Israelites lived (Exodus 3:18). On the basis of this, it may be conjectured that Mount Sinai was Jebel Ya'llaq (some 32 miles from the northern end of the Gulf of Suez) or Jebel Sinn Bishr (60 miles due east of Bitter Lakes). Obviously, this question is very important in determining the route of the Exodus. The area was called Horeb (Chorebh) because of its dryness (Ibn Ezra). See note on Exodus 3:2.] to Kadesh Barnea [Some say that they were then in Rithma, which was the next stop after Chatzeroth as we see in Numbers 33:18 (Sforno on Numbers12:16). Other sources, however, indicate that they were in Kadesh Barnea, as evident from Numbers 13:26 (Chizzkuni on Numbers 12:16; Lekach Tov on Numbers 13:17). See Numbers 32:8; Deuteronomy 1:19,22, 9:23, Joshua 14:7. However, it appears that Kadesh Barnea is simply another name for Rithmah (Chizzkuni on Numbers 33:16). Kadesh Barnea is not to be confused with the Kadesh to which the Israelites came at the end of the 40 years (Numbers, 20:1; Ramban, Chizzkuni, ad loc.).] by way of the Seir highlands. The Kaplan Translation, particularly in Exodus through Deuteronomy, takes note of historic rabbinic opinions.

Orthodox Jewish Bible           These are the devarim (words) which Moshe spoke unto kol Yisroel on the far side of the Yarden in the midbar, in the Aravah opposite Suf between Paran, and Tophel, and Lavan, and Chatzerot, and Di-Zahav. (There is eleven days' journey from Chorev unto Kadesh-Barnea by way of Mount Seir.).

The Scriptures 1998              These are the words which Mosheh spoke to all Yisraʼĕl beyond the Yardĕn in the wilderness, in the desert plain opposite Suph, between Paran and Tophel, and Laan, and Ḥatsĕroth, and Di Zaha, eleven daysʼ journey from Ḥorĕ by way of Mount Sĕʽir to Qaĕsh Barnĕa.

Literal, almost word-for-word, renderings:

The Amplified Bible                These are the words which Moses spoke to all Israel [still] on the [east] side of the Jordan [River] in the wilderness, in the Arabah [the deep valley running north and south from the eastern arm of the Red Sea to beyond the Dead Sea], over near Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab. It is [only] eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea [on Canaan's border; yet Israel took forty years to get beyond it].

English Standard V. – UK       The Command to Leave Horeb

These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah [ch. 3:17] opposite Suph [[Num. 21:14]], between Paran [1 Sam. 25:1] and Tophel, Laban, Hazeroth, and Dizahab. It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea [ch. 2:14; 9:23; Num. 13:26; 32:8; 34:4].

The Geneva Bible                  These [be] the words which Moses spake unto all Israel on this side Jordan [In the country of Moab. ] in the wilderness, in the plain [So that the wilderness was between the sea and the plain of Moab. ] over against the Red [sea], between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. ([There are] eleven days [journey] from Horeb [In Horeb, or Sinai, forty years before the law was given: but because all that were then of age and judgment were now dead, Moses repeats the same to the youth who either then were not born, or had not judgment. ] by the way of mount Seir unto Kadeshbarnea.)

NASB                                     Israel's History after the Exodus

These are the words which Moses spoke to all Israel across the Jordan [Deut 4:46] in the wilderness, in the Arabah [Deut 2:8] opposite Suph [Perhaps Red Sea], between Paran and Tophel and Laban and Hazeroth and Dizahab. It is eleven days' journey from Horeb [Ex 3:1; 17:6] by the way of Mount Seir [Gen 32:3] to Kadesh-barnea [Num 13:26; 32:8; Deut 9:23].

New King James Version       The Previous Command to Enter Canaan

These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain[a] opposite Suph,[b] between Paran, Tophel, Laban, Hazeroth, and Dizahab. It is eleven days' journey from Horeb by way of Mount Seir to Kadesh Barnea.

Syndein/Thieme                     These be the words/'doctrinal communications' {dabar} which Moses spoke unto all Israel on this side of the Jordan {River} in the desert, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. (there are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.).

Third Millennium Bible            These are the words which Moses spoke unto all Israel on this side of the Jordan in the wilderness, in the plain opposite the Red Sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. (There are eleven days' journey from Horeb by the way of Mount Seir unto Kadeshbarnea.)

A Voice in the Wilderness      These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab. (It takes eleven days to get from Horeb by way of Mount Seir to Kadesh Barnea.).

Webster’s Bible Translation  These [are] the words which Moses spoke to all Israel on the east side of Jordan in the wilderness, in the plain over against Suf, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. ([There are] eleven days [journey] from Horeb by the way of mount Seir to Kadesh-barnea.)

Young’s Updated LT             These are the words which Moses has spoken unto all Israel, beyond the Jordan, in the wilderness, in the plain over-against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-Zahab; eleven days from Horeb, the way of mount Seir, unto Kadesh-Barnea.

The gist of this verse:          These first few verses set up this book for Moses’ final speeches to his people. This tells where Moses and the people are and how far they are from Mount Horeb (Mount Sinai).

The first five verses of Deut. 1 just give us a summary of time and place; most of this book will be Moses speaking to the people, which begins in v. 6 (but there are important things to know before we get there).

Translation: These [are] the words which Moses spoke to Israel... The book of Deuteronomy is sometimes called Elleh hadebarim after these first two words. Translated, These [are] the words.

This actually represents quite a change, and this is key in understanding the book of Deuteronomy. Prior to this, for most of the 40 years Moses was with the children of Israel in the desert, he was very careful to separate narrative from the words of God and from his own words. When he spoke, it was from Moses; when God spoke, it was from God. However, at this point, Moses speaks with great authority; and traditionally, all have accepted his authority in this book as the words of God. Yet in the book of Deuteronomy, there is no longer a clear-cut distinguishing between what comes from Moses and what came from God. In other words, in all respects, the words of Moses become the word of God.

Moses is said to speak to Israel. There are about 2 million people and this is a very specific group of people. When the people of Israel (those who were descended from Jacob), every one of them walked out of Egypt, having been slaves to the Egyptians. However, these were actually two distinct groups of Jews: the parents, whom I have called Gen X (those who left Egypt at age 20 and above) and the generation of promise, those who were under age 20 when they left Egypt. Gen X was supposed to go into the land of Canaan and take it. They were unable to because of fear.

Besides this, they thwarted God’s will at every turn. If God told them to jump, then they all sat down. Over and over again, after agreeing to obey God, they disobeyed Him. God killed them all in the desert—every last one of them, with the exception of Moses, Joshua and Caleb. These are the only men to survive from Gen X (Moses is actually from the generation before them).

God wants to take this new generation into the land of Canaan, and they will take the land, under God’s direction.

Translation: ...in the region beyond the Jordan, in the wilderness,... Moses is a very precise person. He got that as a result of being raised to rule over Egypt; and from his experience as a judge. As a judge, everything has to be very precise and in accordance with set norms and standards.

Moses is at Jordan River, across from the city of Jericho where Joshua will invade in a month or so. The phrase, beyond the Jordan, refers to the east side of the Jordan (Deut. 3:20, 25). The term wilderness is a general term, referring to the uninhabited areas that the Jews transversed. We often see this word translated desert, and much of that is because the way the Land of Promise looks today. However, it was much more overgrown and watered in the time of Moses and Joshua.

At this point in time, these people are all east of the Jordan. We followed their movement along the east side of the Dead Sea traveling north along the King’s Highway throughout much of the book of Numbers.

Moses failed at the very end. God gave him some very specific instructions, and Moses did not follow these instructions. At the first, there was no water, and the people complained, Moses was to strike the rock one time. After striking the rock one time, from the it would flow waters of life. Moses obeyed these instructions. This is an illustration of Jesus being struck for our sins, one time; and from Him flow the waters of life. Jesus told the woman at the well, "Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life." (John 4:13–14; ESV) See also John 7:37–38. And in both the Old and New Testaments, Jesus is the Rock of God. There is none holy like the Lord; there is none besides You; there is no rock like our God (1Sam. 2:2; ESV capitalized). The Lord is my rock and my fortress and my deliverer (2Sam. 22:2; ESV) As it stands written, "Behold, I place in Zion a Stone-of-stumbling, and a Rock-of-offense, and everyone believing on Him will not be shamed." (Rom. 9:33; Isa. 28:16 8:14). Paul also testified in 1Cor. 10:4 And all drank the same spiritual drink; for they drank of the spiritual rock following, and that Rock was Christ. He was referring back to those who drank from this rock, from which flowed living waters. In summary, this first no-water situation was a type. What God told Moses to do and what happened all looked ahead to the antitype—to Jesus on the cross dying for our sins, having been struck by God the Father. For further information, see the Doctrine of Typology (HTML) (PDF) (WPD).

A second no-water situation occurs with the new generation of Israelites. God tells Moses to speak to the rock so that living waters would flow from it. However, Moses does more than simply speak to the rock. He is quite enraged at this generation, after all of the miracles that they have seen, and he strikes the rock twice. That was not what God wanted him to do. To receive the living waters from Jesus Christ we need only speak to Him. He cannot be crucified a second time. Because Moses messtup this type, God would not allow him to cross over the Jordan and to lead the people into the land of Canaan to take it.

So that there is no misunderstanding, Moses simply understood that he disobeyed God’s explicit instructions; and this is how this was understood by everyone during Old Testament times. He did not fully understand types and antitypes. Moses had a slight clue, as he spoke of God raising up a prophet like himself (referring to the Messiah). Moses understood that God would raise up a Messiah, and that there were similarities between himself and this Messiah. However, Moses did not know anything more than this. Today, in the Church Age, it is clear Who the Rock was, and what it stood for, and what the living waters were. Today, we understand what the problem was, God was setting up a type of Christ, and Moses messed that up.

Despite this mistake, Moses had a quite few things to say to the people before he died and before they crossed over into Canaan. That is what the book of Deuteronomy is all about—it is a series of several sermons given by Moses to the people of Israel.

That Moses made this mistake will be touched upon in this chapter, but there will be no details coming from the mouth of Moses. (1) He saw it only as a matter of disobedience and (2) Moses was probably ashamed that he disobeyed God in this way.

Translation: ...in the Arabah opposite Suph... First of all, we know where we are. Regardless of what Moses is telling us here, we know that we are east of the Jordan River, over which Joshua will eventually cross. Therefore, we should be able to place these areas based upon knowing where we are.

Deuteronomy 1:1 (graphic). Image from the Daily Bible Plan, accessed November 7, 2013.

The Arabah takes in a huge valley which runs all the way from the Sea of Chinnereth (the Sea of Galilee) down to the Gulf of Aqaba. It would take in the Jordan River and the Dead Sea. It is the valley around these water formations.

The name Arabah is retained in the name Wady el- Arabah. These other areas might describe the border of Arabah.

The Doctrine of the Arabah (HTML) (PDF) will provide a great deal more information about this land and where it occurs in Scripture.

Relief map of the Arabah from Seek the Old Paths. The map on the right shows the southern portion of the Arabah, not showing the Gulf of Aqaba, the Jordan River, or the Sea of Chinnereth. Very often, Arabah refers to just the southern portion of this valley, that portion which is below the Dead Sea.

We have never heard of Suph before, and it occurs nowhere else in the Bible. The word means reeds and it might be the area of the Dead Sea which extends southward or the gulf of Aqaba extending northward. In either case, it is south of where Moses and the children of Israel are right now. Another option is that there are reeds off the Jericho River at that place.

Regarding Suph, ISBE offered a few of the common theories, and then concluded: No identification is possible.

The Arabah is a fairly spread out area. When Moses says that they are in the Arabah opposite Suph, that tells us that we are at a very particular part of the Arabah (we know this to be a little north of the Dead Sea). In Moses’ time, they understood where the Arabah and Suph were, and where Moses was when he said they were in the Arabah opposite Suph.

Barnes tackles this location as well: This could not have been the Red Sea, not only because the word yam, “sea,” is not joined with it as usual, but because they were now east of Jordan, and farther from the Red Sea than ever. It seems to be the same which is called Suphah in Num. 21:14; which must necessarily signify some place in or adjoining to the plains of Moab, and not far from the Jordan and Arnon. Ptolemy mentions a people called Sophonites that dwelt in Arabia Petrea, who may have taken their name from this place.

Suph appears to be a much smaller location than the Arabah, so it is not the Arabah which is opposite Suph, but Moses and the Israelites which are opposite Suph. So, it is very likely that the people of Israel are not far from Suph, and that it is very likely the Suphah named in Num. 21:14, which is not far from Arnon. This understanding does not cause us any problems with other geographical references.

Translation: ...and in between Paran and Tophel, Laban, Hazeroth and Di-zahab. Paran is a roughly defined area north-northwest of the Gulf of Aqaba and Hazeroth, a stopping point, was along the Gulf of Aqaba. The city or area of Laban is mentioned only here and some think it might refer to Libnah, although that would be possibly too far north. Tophel is sometimes identified with Tafile, which is fifteen miles southeast of the Dead Sea. I could not even find De-Zahab or Zahab in my Bible dictionaries or encyclopedias. The point of this geography is that these areas are pretty well spread out, however, they likely are the bordering area for Arabah.

Laban, as a city, occurs only here. Tophel and Di-zahab only occur here. Laban is possibly Libnah found in Num. 33:20. However, we cannot today clearly identify any of these places, apart from Paran and Hazeroth. Whereas, for many years it is possible that the people of Israel knew these places; at this point and time, we do not. All we know is, if we put a dot where we know Moses and company to be, then these cities or places would be like the points of a star around that point.

Barnes identifies the location of these places with great confidence: “Suph” is either the pass Es Sufah near Ain–el–Weibeh (Num. 13:26 note), or the name of the alluvial district (the Num. 21:14 note). Tophel is identified with Tufileh, the Tafyle of Burckhardt, still a considerable place – some little distance southeast of the Dead Sea. Paran is probably “Mount Paran” Deut. 33:2; or a city of the same name near the mountain. Compare Gen. 14:6. Laban is generally identified with Libnah Num. 33:20, and Hazeroth with Ain Hadherah (Num. 11:34 note); but the position of Dizahab is uncertain.

Hazeroth is also found in Num. 11:35 33:17–18, and it is one of the places where the children of Israel traveled. All of the maps I have viewed place Hazeroth way down in the southern area next to the Gulf of Aqaba, which is far, far south of where Moses and the children of Israel are. So these places could be setting up very spread out places, within which is Moses and the Israelites.

This Map of Hazeroth comes from Bibleatlas.org (accessed September 29, 2013). You see how it is located far into the south near the Gulf of Aqaba. The wilderness of Paran is located above Hazeroth.

BDB tells us that Paran usually refers to a wilderness area bounded on the north by Palestine, on the west by the wilderness of Etham, on the south by the desert of Sinai, and on the east by the valley of Arabah.

More simply the desert-wilderness of Paran is simply the land between Mount Sinai and Kadesh-barnea.

Several exegetes say that the designations of Paran and Hazeroth as we understand them must be incorrect, as they are quite far from where Moses is. If the cities or places that Moses is naming are clumped together closely, that would certainly be true. However, Moses may be giving some places which are spread apart, and that he and the children of Israel are in between those places. There is no reason to think that Moses can see the various places simply by looking in a different direction.

Now, if Laban is taken to refer to the area where Laban lived, also quite a distance from there (in Haran near the Tigris and the Euphrates Rivers), then Moses is taking in a very wide view of this area. As a former pharaoh in training, Moses would have received extensive training in law, geography and history. He would have had a map of the Middle East in his head, so that he could hover above it and take in this grand area (something which most people would have not had the training to do).

This tells us that Moses understood maps, he understood where he was, and that he had a map of his surroundings in his brain. He learned this area probably when being brought up to become pharaoh in the palace of the pharaoh. Obviously, he would have learned geography and law; he would have been completely untrained to become the pharaoh had he not learned those two topics.

J. Vernon McGee gives the brief description of the promised land, including Jerusalem, which he could see from Mount Nebo: What I saw did not look like a promised land at all. It looked like a total waste, and this reveals what has happened to that land down through the centuries. When Moses looked at it, I think he was seeing a green and a good land. Today it is a desert. It looks like the desert area of California and Arizona.

So far, v. 1 reads: These [are] the words which Moses spoke to Israel in the region beyond the Jordan, in the wilderness, in the Arabah opposite Suph and in between Paran and Tophel, Laban, Hazeroth and Di-zahab.

Kretzmann: The geographic reference at this point recalls the entire journey and offers a picture of the entire country traversed, as it extended from the Red Sea to the northern boundary of the Wilderness of Paran, and from there to the western boundary of Edom and Moab.

Translation: ...[It takes] eleven days [to go] from Horeb,... The journey from Mount Sinai (or, Horeb) to Kadesh-barnea, would be eleven days. It was normal in the ancient world to assign a time frame to this or that trip, allowing 20 miles a day if traveling on foot; 30 miles a day if traveling by camel; and 25 miles in a day if traveling by caravan.

There is a certain amount of irony exhibited by the author here; from Mount Sinai, to enter into the land, for the average person, would have been an eleven day journey. This stands in contrast to the mention of the 40^th year in the next verse. Israel took over thirty-eight years to complete this same journey. Again, it has nothing to do with being lost, as Moses clearly knew exactly where he was and where everything else was around him. Moses simply kept the children of Israel within God’s geographical will.

This Map of Horeb comes from Bible-history.com (accessed September 29, 2013). Mount Horeb is the same as Mount Sinai, and Moses seems to be suggesting here that, on a forced march, he could have taken these Jews from Mount Horeb to where he stands before them.

Horeb means desert.

There are around twenty stops between the wilderness of Sinai and Kadesh-barnea listed in Num. 33:15–36. ZPEB associates Horeb (the Mount of God in Ex. 3:1) with Mount Sinai, which makes sense because the golden calf incident, which occurred when Moses was receiving the Law, was at the foot of Mount Sinai (Ex. 32 Psalm 106:19). However, Horeb is separate from Mount Sinai in Ex. 17:6 in Rephidim, which is one stop away from Mount Sinai (Ex. 17:1–17 Num. 33:14–15). This obviously causes us some problems. Horeb is thought to be synonymous with Mount Sinai, but then separated from Mount Sinai. What appears to be the case is, Mount Horeb could simply be a prominent mountain (range) on the Sinai Peninsula. Or, Horeb is the general area (or mountain range) and Mount Sinai is a particular mountain.

The estimates are, the distance between Mount Horeb (Sinai) and where they are is 140–150 miles, which corresponds nicely to an 11 day march. This tells us that Moses knows and knew that, if he wanted to lead the children of Israel to this entry into the land of promise, he could have done it in 11 days. Now, the people under his command? They probably had no idea as to where they were or where they were going. But that was not true of Moses. He knew where he was, he knew where he was going; but he had to allow God to lead him.

This is about a 140–150 mile march, which would therefore require a 13–14 mile per day pace, which is not a difficult march. Now, since it does not appear that Moses doubled-back and took the children of Israel back to Mount Sinai, Moses is indicating here that he knows where he is and how long it would have taken him to lead the children of Israel to where they are now. Again, consider Moses’ background. He did not get lost in the desert. He was not confused and led the people of Israel in circles (or whatever). Moses led the children of Israel as he did because those were God’s directions. Once Gen X refused to cross over and go to war against the people of Canaan, so that meant they could not progress into the land until the generation died in the desert (which they all did). There was a point in time for them to march into the land and take it, and they refused. But now Moses stands before a new generation, and that generation will go into the Land of Promise.

Peter Pett: The indication of the length of journey from Horeb to Kadesh-barnea of eleven days, contrasts strongly with the fact that it was now the fortieth year and they were still not yet in the land. What then had caused the delay? The reason for it will shortly be brought out.

L. M. Grant: Thus this Scripture emphasizes that if Israel had been obedient to the Lord they might have entered the land only 11 days after leaving Mount Horeb, but because of disobedience the time was lengthened to about 40 years. Moses spoke to them here just one month before the forty years was complete (v.3). This tells believers today that our wilderness history does not necessarily have to be long, but because of our natural selfish propensities it is necessary for God to put us through the trial of hard circumstances in order to learn that obedience is the only way of blessing. In that 40 years, some died the sin unto death; and others, who negative volition was not as pronounced, died a natural death.

Translation:... [along the] way of Mount Seir, [to get] to Kadesh-barnea. Mount Seir is in Edom, where the descendants of Esau, Jacob's twin brother, lived. This places the Jews directly north of the Gulf of Aqaba (map to follow), along which the Israelites traveled toward the Land of Promise. Kadesh-barnea was their last stop prior to sending the spies into the land. This short travelogue will be the time period which Moses speaks of in this chapter, which begins in Num. 10:11, the date being 2/20/02 ae (After the Exodus) and ends with Num. 14:45, perhaps a few months later (with the exception of Moses choosing men to judge under him, which goes back to Ex. 18, not too much earlier than 2/20/02 ae).

Moses is letting us know the route which he could have taken. He could have moved up from Mount Horeb along a route along Mount Seir, up to Kadesh-barnea. This route along Mount Seir (which is directly south of the southern tip of the Dead Sea), would have brought them close to Kadesh-barnea.

As an aside, when we read something like along the route [or, way] of Mount Seir, this refers to a commonly traveled road that goes to Mount Seir, just as the Way of the Red Sea simply refers to a road that would eventually take you to the Red Sea. It does not mean that is the direction in which you are going; it simply has this name, and that is how the people of that time understood it. We have a road here called Aldine Westfield; and it simply connects those two areas. However, a person may not get onto Aldine Westfield in order to go to Aldine or to go to Westfield.

If they were going to travel to where they are now, then they would have circled around Mount Seir, first going north and then veering eastward taking caravans to the east side of the Jordan and up the King’s Highway. Again, because of his training, Moses knew all of the trading routes. He knew how to get from point A to point B. He knew where all of these routes traveled to. Had they run into a trading caravan, Moses could have determined where that caravan had been and where it was going to.

Map of the Way of Mount Seir, from jesuswalk.com (accessed September 29, 2013). What Moses appears to be taking into consideration is the route that the Jews originally followed. They were going to up through southern Judah, which meant that they would not take the King’s Highway starting at Zion-geber, but they would follow the red path up to Kadesh-barnea (which is placed in several locations according to the maps which I have looked at). This route would take us around Mount Seir, which is the land of Edom (where Esau and his descendants lived).

I have always been a map-lover; and often when I go to a place that I have never been, I like having a map of that place in my head, where I know what is north or east; and what the major roadways are. Given Moses’ language in this book, he had a map of all the area in his own mind.

V. 2 reads: It takes eleven days to go from Horeb, along the road around Mount Seir, to get to Kadesh-barnea. I believe was Moses is doing here is essentially documenting a path and a time period over which Israel could have gone from Mount Sinai on up where he stands right now, north of Moab. He is not bragging or showing off; he is simply indicating a route and a reasonable time frame.

Application: No doubt, you have made some mistakes in your life and this or that blessing was put on hold because of your mistakes. You are not necessarily being punished (although that is a possibility), but you lack the capacity to enjoy the blessings which God has for you. Therefore, God puts these blessings on hold until you reach the point where you can appreciate them.

The people of Israel could have gone right into the land. It would have taken them 11 days to stand where they stand right now. But, instead, it has taken them 40 years. They refused to get with God’s program, and, as a result, their great blessing was set aside for those 40 years.

Here was God’s will for the people: He wanted to lead them out of Egypt, into the land of Canaan; have them take the land of Canaan as their own, and settle into this land—a people who were once slaves now, 10–20 years later, living in their own homes looking out upon their own orchard, living in peace and prosperity. This could have been their future. Living for 40 years out in the desert is their choice.

As Moses would later say to the people: “So I spoke to you, yet you did not listen to me; you defied the clear direction of Y^ehowah and you showed arrogance, and you ascended to the hill-country [when God told you not to].” (Deut. 1:43). And Jesus spoke to Israel saying, "Yerushalayim! Yerushalayim! You kill the prophets! You stone those who are sent to you! How often I wanted to gather your children, just as a hen gathers her chickens under her wings, but you refused!” (Matt. 23:37; CJB). "For forty years I loathed that generation, And said they are a people who err in their heart [or, they go astray in their thinking], And they do not know My ways.” (Psalm 95:10: NASB). And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? (Heb. 3:7). Therefore, even as the Holy Spirit says, "Today if you will hear his voice, Don't harden your hearts, as in the provocation, Like as in the day of the trial in the wilderness, Where your fathers continually tested Me, even though they saw My works for forty years. Therefore I was displeased with that generation, And said, 'They always err in their heart, But they didn't know my ways;' As I swore in my wrath, 'They will not enter into my rest.' " Beware, brothers, so that no one of you has an evil heart of unbelief, and fall away from the living God. (Heb. 3:7–12). These words are not just for believers back in the time of Moses and then later in the first century a.d.

Application: We all have a set time on this earth as believers. We might live to age 60 and we might live to age 80. But we are always moving toward the end of our lives. God has blessings for us here on earth, and we can grab those blessings if we choose to, but that involves being in the plan and will of God. We get into God’s plan first by believing in Jesus Christ; and then by spiritual growth. If we choose not to do this, then we are like Gen X, who rejected God’s will for their lives. They could have gone into the land and taken it, but they chose not to. For that reason, they will die off in the desert. If that describes your spiritual life, living in a desert, yet you seem to be so close to great blessings, then perhaps it is your own damn fault.

These first two verses tie the book of Deuteronomy to the rest of the Pentateuch. If we leave out the areas listed, then we have The sermons of Moses to the people up to the eleventh month of the fortieth year. These words are the title for the book of Deuteronomy.

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Here is how others have translated this verse:

Ancient texts:

Targum of Onkelos                And it was at the end of forty years, in the eleventh month, the month of Shebat, on the first of the month, that Mosheh spake with the sons of Israel according to all that the Lord had given him commandment for them.

After He had smitten Sihon king of the Amorites, who dwelt in Heshbon, and Og the king of Mathnan, who dwelt at Astarvata in Edrehath, beyond Jordan, in the land of Moab, began Mosheh to speak the words of this law, saying: The Lord our God spake with us (and not I, of my own mind) in Horeb, saying:...

Latin Vulgate                          In the fortieth year, the eleventh month, the first day of the month, Moses spoke to the children of Israel all that the Lord had commanded him to say to them After that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai, Beyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:...

Masoretic Text (Hebrew)        And he is in the fortieth year in one+ten month in a first to a month spoke Moses unto sons of Israel as all that had commanded Y^ehowah him unto them after his defeating Sihon king of the Amorite who lives in Heshbon and Og a king of the Bashan who lives in Ashtaroth in Edrei, in a region beyond the Jordan in a land of Moab had undertaken Moses he made clear the law the this, to say,...

Peshitta (Syriac)                    And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the LORD had given him in commandment concerning them; After he had slain Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Mathnin, who dwelt in Astaroth and in Erdei, Beyond the Jordan, in the land of Moab; Moses began to explain this law, saying,...

Septuagint (Greek)                And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to all the children of Israel, according to all things which the Lord commanded him for them; after he had killed Sihon king of the Amorites who dwelt in Heshbon, and Og the king of Bashan who dwelt in Ashtaroth and in Edrei. Beyond the Jordan in the land of Moab, Moses began to declare this law, saying,...

Significant differences:           You may notice that I have the word region and that is lacking in the older translations. This is simply because that is the way I chose to translate a particular word (in a region beyond); and they simply when with beyond.

As usual, there are a lot of additional words in the targum.

Thought-for-thought translations; paraphrases:

Common English Bible           It was in the fortieth year, on the first day of the eleventh month, that Moses spoke to the Israelites precisely what the Lord had commanded him for them. (This was after the defeat of Sihon, the Amorite king who ruled in Heshbon, and Og, Bashan's king, who ruled in Ashtaroth and [LXX, Syr, Vulg; MT lacks and] Edrei.) Beyond the Jordan, in the land of Moab, Moses began to explain this Instruction. He said the following:...

Easy English                          Moses spoke on the first day of the 11th month, in the 40th year. He repeated to the *Israelites all the words that the *Lord had spoken about them.

This happened after Moses had beaten Sihon, king of the *Amorites. Sihon ruled in the town called Heshbon. Moses had also beaten Og, the king of Bashan, at the town called Edrei. Og ruled in the town called Ashtaroth. Moses began to speak on the east side of the Jordan river, in the country called Moab. He explained the *Law of God. He said,...

Easy-to-Read Version            But it was 40 years from the time the people of Israel left Egypt until the time they came to this place. On the first day of the eleventh month of the 40th year, Moses spoke to the people. Moses told them all the things the Lord commanded. This was after the Lord defeated Sihon and Og. (Sihon was the king of the Amorite people. Sihon lived in Heshbon. Og was the king of Bashan. Og lived in Ashtaroth and Edrei.) The people of Israel were on the east side of the Jordan River in the land of Moab, and Moses began to explain the things that God commanded. Moses said:...

Good News Bible (TEV)         On the first day of the eleventh month of the fortieth year after they had left Egypt, Moses told the people everything the LORD had commanded him to tell them. This was after the LORD had defeated King Sihon of the Amorites, who ruled in the town of Heshbon, and King Og of Bashan, who ruled in the towns of Ashtaroth and Edrei. It was while the people were east of the Jordan in the territory of Moab that Moses began to explain God's laws and teachings. He said,...

The Message                         It was on the first day of the eleventh month of the fortieth year when Moses addressed the People of Israel, telling them everything GOD had commanded him concerning them. This came after he had defeated Sihon king of the Amorites, who ruled from Heshbon, and Og king of Bashan, who ruled from Ashtaroth in Edrei. It was east of the Jordan in the land of Moab that Moses set out to explain this Revelation. He said:...

New Berkeley Version           In the fortieth year, on the first day of the eleventh month, Moses addressed Israel in accord with all that the Lord had commanded him to say to them. After [Shortly before his death, Moses delivered four addresses to the Israelites.] he had defeated Sihon, king of the Amorites, whose capital was Heshbon, and Og king of Bashan, who dwelt in Ashtaroth and Edrei beyond the Jordan in the land of Moab, Moses began to explain this law. He said,...

New Century Version             (The trip from Mount Sinai to Kadesh Barnea on the Mount Seir road takes eleven days.) Forty years after the Israelites had left Egypt, on the first day of the eleventh month, Moses told the people of Israel everything the Lord had commanded him to tell them. This was after the Lord had defeated Sihon and Og. Sihon was king of the Amorite people and lived in Heshbon. Og was king of Bashan and lived in Ashteroth and Edrei.

Now the Israelites were east of the Jordan River in the land of Moab, and there Moses began to explain what God had commanded. He said:... V. 2 is included for context.

New Life Bible                        On the first day of the eleventh month in the fortieth year, Moses spoke to the children of Israel. He told them all the Lord said they must do. This was after he had won the war against Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth and Edrei. On the other side of the Jordan in the land of Moab, Moses talked to the people about this Law. He said,...

New Living Translation           Normally it takes only eleven days to travel from Mount Sinai[b] to Kadesh-barnea, going by way of Mount Seir. But forty years after the Israelites left Egypt, on the first day of the eleventh month [Hebrew In the fortieth year, on the first day of the eleventh month. This day in the ancient Hebrew lunar calendar occurred in January or February.], Moses addressed the people of Israel, telling them everything the Lord had commanded him to say. This took place after he had defeated King Sihon of the Amorites, who had ruled in Heshbon, and King Og of Bashan, who had ruled in Ashtaroth and Edrei.

While the Israelites were in the land of Moab east of the Jordan River, Moses carefully explained the Lord's instructions as follows. V. 2 is included for context.

The Voice                               Now on the first day of the 11^th month, 40 years after the nation left Egypt and sometime after Moses had defeated Sihon (king of the Amorites who ruled in Heshbon) and Og (king of Bashan who ruled in Ashtaroth and Edrei), Moses began to give to a new generation of the Israelites each word the Eternal had commanded him to tell them. Beyond the Jordan River in the land of Moab, Moses tried to explain this law and its outworking for the people.

Partially literal and partially paraphrased translations:

American English Bible          It was the first day of the eleventh month of the fortieth year that Moses spoke to the children of IsraEl, and [he recounted] all the instructions that Jehovah had given Him concerning them. This was after he had cut down Seon, the king of the Amorites (who lived in Hesh-Eboneh), as well as Og, the king of BaShan (who lived in AstarOth and Edrain), in the land of Moab. Moses said this about [God's] Law:...

Beck’s American Translation In the 40^th year, on the first day of the 11^th month, Moses told Israel everything the LORD ordered him to tell them— after defeating Sihon, king of the Amorites, who lived in Heshbon, and Og, king of Bashan, who lived in Ashtaroth and Edrei. There in the country of Moab east of the Jordan Moses undertook to state clearly the following instructions.

Christian Community Bible     But now it was the first day of the eleventh month of the fortieth year after they left Egypt, when Moses told the children of Israel all that Yahweh had commanded him regarding them.

After defeating Sihon, the king of the Amorites, who lived in Heshbon, and Og, the king of Bashan who ruled in Ashtaroth and in Edrei, Moses began to explain this law. They were in the land of Moab, at the other side of the Jordan.

New Advent (Knox) Bible       It was the first day of the eleventh month of the fortieth year, when Moses handed on to the Israelites the commands which the Lord had entrusted to him. He had now given them victory over Sehon, king of the Amorrhites, that lived at Hesebon, and Og, king of Basan, that lived at Astaroth and Edrai, still beyond the Jordan, in the Moabite country.

Moses, then, began to expound the law, with these words:...

New American Bible              In the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites all the commands that the LORD had given him in their regard. After he had defeated Sihon, king of the Amorites, who lived in Heshbon, and Og, king of Bashan, who lived in Ashtaroth and in Edrei, Moses began to explain the law in the land of Moab beyond the Jordan, as follows: ...

New American Bible (R.E.)    In the fortieth year [counting from the exodus from Egypt (cf. Ex 12:2; 13:20-22).], on the first day of the eleventh month, Moses spoke to the Israelites according to all that the LORD had commanded him to speak to them, after he had defeated Sihon, king of the Amorites, who reigned in Heshbon,a and Og, king of Bashan, who reigned in Ashtaroth and in Edrei. Beyond the Jordan, in the land of Moab, Moses undertook to explain this law:...

NIRV                                      It was now the 40^th year since the people of Israel had left Egypt. On the first day of the 11^th month, Moses spoke to them. He told them everything the Lord had commanded him to tell them. They had already won the battle over Sihon. Sihon was the king of the Amorites. He had ruled in Heshbon. Israel had also won the battle over Og at Edrei. Og was the king of Bashan. He had ruled in Ashtaroth.

The people were east of the Jordan River in the territory of Moab. There Moses began to explain the law. Here is what he said.

New Jerusalem Bible             It was in the fortieth year, on the first day of the eleventh month, that Moses told the Israelites everything that Yahweh had ordered him to tell them. He had defeated Sihon king of the Amorites, who lived at Heshbon, and Og king of Bashan, who lived at Ashtaroth and Edrei. There, in Moab beyond the Jordan, Moses resolved to expound this Law. He said:...

New Simplified Bible              It was the fortieth year, eleventh month, on the first day of the month. Moses spoke to the children of Israel, according to all the commandments Jehovah (YHWH) gave him for them. After he killed Sihon king of the Amorites, who lived in Heshbon, and Og king of Bashan, who lived at Astaroth in Edrei: On this side (east) of Jordan in the land of Moab, Moses declared the Law. He said:...

Revised English Bible            On the first day of the eleventh month of the fortieth year, Moses repeated to the Israelites all the commands that the Lord had given him for them. This was after the defeat of Sihon king of the Amorites who ruled in Heshbon, and the defeat of Edrei of King Og of Bashan who ruled in Ashtaroth, and it was beyond the Jordan, in Moab, that Moses resolves to expound this law.

These were his words.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      It was in the year forty, in the eleventh month, on one of the month. Moses spoke to the sons of Israel all that Yahweh commanded to them after he smote King Sihon of North-Jordan that dwelled in Hesban, and King Og of South-Syria that dwelled in Ashtaroth in Dera. Across the Jordan, content in the land of Central-Jordan, Moses inscribed this Torah, saying,...

Bible in Basic English             Now in the fortieth year, on the first day of the eleventh month, Moses gave to the children of Israel all the orders which the Lord had given him for them; After he had overcome Sihon, king of the Amorites, ruling in Heshbon, and Og, king of Bashan, ruling in Ashtaroth, at Edrei: On the far side of Jordan in the land of Moab, Moses gave the people this law, saying,...

The Expanded Bible              Forty years after the Israelites had left Egypt [^LIn the fortieth year], on the first day of the eleventh month, Moses told the ·people [^Lsons; ^Tchildren] of Israel everything the Lord had commanded him to tell them. This was after the Lord had ·defeated [^Lstruck] Sihon and Og. Sihon was king of the Amorite people and lived in Heshbon. Og was king of Bashan and lived in Ashteroth and Edrei [Num. 21:21-35].

Now ·the Israelites [^Lthey] were ·east of [^Lbeyond] the Jordan River in the land of Moab, and there Moses began to ·explain [make clear] ·what God had commanded [^Lthis law/instruction]. He said:.

Ferar-Fenton Bible                 It was during the fortieth year, in the eleventh month, upon the first of the month, Moses related to the children of Israel all that the Ever-living had commanded him for them; after he had defeated Sihon, King of the Amorites, who lived in Hesnbon, and Og King of Bashan, who lived at Ashtaroth, in Adarai, on this side [That is the eastern side. This geographical description proves this Introduction to have been written before Joshua invaded Palestine, and shows the age of the Orations, and is an internal proof that we have them now as Moses wrote and spoke, except for a few inserted explanatory notes which I shall indicate as my version proceeds. - F. F.] of the ford of the Jordan, in the land of Moab, Moses began to publish the law, and said ; -...

HCSB                                     In the fortieth year, in the eleventh month, on the first of the month, Moses told the Israelites everything the LORD had commanded him to say to them. This was after he had defeated Sihon king of the Amorites, who lived in Heshbon, and Og king of Bashan, who lived in Ashtaroth, at Edrei. Across the Jordan in the land of Moab, Moses began to explain this law, saying:...

NET Bible®                             However, it was not until [Heb "in" or "on." Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so "not until" brings out that vast disparity.] the first day of the eleventh month [The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.] of the fortieth year [The fortieth year would be 1406 b.c. according to the "early" date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.] that Moses addressed the Israelites just as [Heb "according to all which."] the Lord had instructed him to do. This took place after the defeat [Heb "when he struck [or "smote"]."] of King Sihon [See Deut 2:26-3:22.] of the Amorites, whose capital was [Heb "who lived."] in Heshbon [Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.], and King Og of Bashan, whose capital was [Heb "who lived."] in Ashtaroth [Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.], specifically in Edrei [Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).]. So it was in the Transjordan, in Moab, that Moses began to deliver these words [Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.]:....

New Heart English Bible        It happened in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel, according to all that the LORD had given him in commandment to them; after he had struck Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth, at Edrei. Beyond the Jordan, in the land of Moab, began Moses to declare this law, saying,...

NIV, ©2011                             In the fortieth year [Nu 14:33; 32:13; Dt 8:2; Heb 3:7-9], on the first day of the eleventh month [Ge 50:3; Dt 34:8; Jos 4:19], Moses proclaimed [Dt 4:1-2] to the Israelites all that the Lord had commanded him concerning them. 4 This was after he had defeated Sihon [Nu 21:21-26] king of the Amorites [Ge 10:16; S 14:7], who reigned in Heshbon [Nu 21:25], and at Edrei had defeated Og [Nu 21:33-35; Dt 3:10] king of Bashan, who reigned in Ashtaroth [Jos 9:10; 12:4; 1Ch 11:44].

East of the Jordan in the territory of Moab [Nu 21:11], Moses began to expound this law, saying:...

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           On the first day of the eleventh month of the fortieth year, Moshe spoke to the people of Isra'el, reviewing everything ADONAI had ordered him to tell them. This was after he had defeated Sichon, king of the Emori, who lived in Heshbon, and 'Og, king of Bashan, who lived in 'Ashtarot, at Edre'i. There, beyond the Yarden, in the land of Mo'av, Moshe took it upon himself to expound this Torah and said:...

exeGeses companion Bible   And so be it, in the fortieth year,

in the eleventh month, on the first of the month,

Mosheh words to the sons of Yisra El,

according to all Yah Veh misvahed concerning them;

after he smote Sichon the sovereign of the Emoriy

who settled in Heshbon

and Og the sovereign of Bashan

who settled at Astaroth in Edrei:

on this side Yarden in the land of Moab,

Mosheh willed to explain this torah, saying,...

JPS (Tanakh—1985)               It was in the fortieth year, on the first day of the eleventh month, that Moses addressed the Israelites in accordance with the instructions that the Lord had given him for them, after he had defeated Sihon king of the Amorites, who dwelt in Heshbon, and King Og of Bashan, who dwelt at Ashtaroth [and] [Compare Joshua 12:4 13:12, 31.] Edrei. On the other side of the Jordan, in the land of Moab, Moses undertood to expound this Teaching. He said:...

Judaica Press Complete T.    It came to pass in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel according to all that the Lord had commanded him regarding them; After he had smitten Sihon, king of the Amorites, who dwelt in Heshbon, and Og, king of the Bashan, who dwelt in Ashtaroth in Edrei. On that side of the Jordan, in the land of Moab, Moses commenced and explained this Law, saying,...

Kaplan Translation                 On the first of the eleventh month [1 Shevat, 2488 (January 18, 1273 b.c.e.).] in the fortieth year, Moses [also] [(cf. Adereth Eliahu; Ramban). See Deuteronomy 5:1 ff.] spoke to the Israelites regarding all that God had commanded him for them. This was after he had defeated Sichon [Numbers 21:21-24, Deuteronomy 3:2.] king of the Amorites who lived in Cheshbon, and Og [Numbers 21:31-35, Deuteronomy 3:3.], king of the Bashan, who lived in Ashtaroth, [who was defeated in] [(Ramban). Or, 'Ashtaroth in Edre'i' (Rashi).] Edre'i [See Numbers 21:33.]. Moses began [(Rashi). Or, 'spoke at length' (Saadia). See note on Genesis 18:27.] to explain this law on the east bank of the Jordan, in the land of Moab [The former land of Moab, which had been taken by Sichon.], saying:...

Orthodox Jewish Bible           And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moshe spoke unto the Bnei Yisroel, according unto all that Hashem had given him in commandment unto them, After he had slain Sichon Melech HaEmori, which dwelt in Cheshbon, and Og Melech HaBashan, which dwelt in Ashtarot at Edre'i; On the far side of the Yarden, in Eretz Moav, began Moshe to expound this torah, saying,...

The Scriptures 1998              And it came to be in the fortieth year, in the eleventh month, on the first day of the month, that Mosheh spoke to the children of Yisraʼĕl according to all that יהוה had commanded him concerning them, after he had smitten Siḥon sovereign of the Amorites, who dwelt in Ḥeshbon, and O sovereign of Bashan, who dwelt at Ashtaroth in Ereʽi. Beyond the Yardĕn, in the land of Moʼa, Mosheh undertook to declair this Torah, saying,...

Literal, almost word-for-word, renderings:

The Amplified Bible                And in the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites according to all that the Lord had given him in commandment to them, After He had defeated Sihon king of the Amorites, who lived in Heshbon, and Og king of Bashan, who lived in Ashtaroth [and] Edrei. Beyond (east of) the Jordan in the land of Moab, Moses began to explain this law, saying,...

Concordant Literal Version    It came to be in the fortieth year, in the eleventh month, on day one of the month, that Moses spoke to all the sons of Israel according to all that Yahweh had instructed him concerning them, after his smiting Sihon king of the Amorite (who was dwelling in Heshbon) and Og king of Bashan (who was dwelling in Astaroth) at Edrei. In Transjordan in the country of Moab, Moses was disposed to make this law plain by saying.

Context Group Version          In the fortieth year, in the eleventh month, on the first day of the month, Moses spoke to the sons of Israel, according to all that YHWH had given him in commandment to them; after he had struck Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt in Ashtaroth, at Edrei.

Beyond the Jordan, in the land of Moab, Moses began to declare this law, saying,...

Green’s Literal Translation    And it happened, in the fortieth year, in the eleventh month on the first of the month, Moses spoke to the sons of Israel according to all that Jehovah had commanded him concerning them; after he had stricken Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth in Edrei, beyond the Jordan in the land of Moab, Moses began to explain this law, saying,...

NASB                                     In the fortieth year [Num 33:38], on the first day of the eleventh month, Moses spoke to the children of Israel, according to all that the Lord had commanded him [Deut 4:1, 2] to give to them, after he had defeated [Lit smitten] Sihon [Num 21:21-26; Deut 2:26-35; Josh 13:10; Neh 9:22] the king of the Amorites, who lived in Heshbon, and Og [Num 21:33-35; Josh 13:12] the king of Bashan, who lived in Ashtaroth [Josh 12:4] and [So with ancient versions; M.T. omits and] Edrei. Across the Jordan in the land of Moab, Moses undertook to expound this law, saying,...

New King James Version       Now it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the Lord had given him as commandments to them, after he had killed Sihon king of the Amorites, who dwelt in Heshbon, and Og king of Bashan, who dwelt at Ashtaroth in [Septuagint, Syriac, and Vulgate read and (compare Joshua 12:4).] Edrei.

On this side of the Jordan in the land of Moab, Moses began to explain this law, saying...

New RSV                               In the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites just as the Lord had commanded him to speak to them. This was after he had defeated King Sihon of the Amorites, who reigned in Heshbon, and King Og of Bashan, who reigned in Ashtaroth and* in Edrei. Beyond the Jordan in the land of Moab, Moses undertook to expound this law as follows:....

Syndein/Thieme                     And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke unto the children of Israel, according unto all that Jehovah/God had given him in commandment unto them . . . after he had slain Sihon, the king of the Amorites, who dwelt in Heshbon, and Og, the king of Bashan, who dwelt at Astaroth in Edrei. On this side Jordan {River}, in the land of Moab, began Moses to declare this law, saying,...

Webster’s Bible Translation  And it came to pass in the fortieth year, in the eleventh month, on the first [day] of the month, [that] Moses spoke to the children of Israel, according to all that the LORD had given him in commandment to them; After he had slain Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt at Astaroth in Edrei: On the east side of Jordan, in the land of Moab, began Moses to declare this law, saying,...

Young’s Updated LT             And it comes to pass in the forties year, in the eleventh month, on the first of the month has Moses spoken unto the sons of Israel according to all that Jehovah has commanded him concerning them; after his smiting Sihon king of the Amorite who is dwelling in Heshbon, and Og king of Bashan who is dwelling in Ashtaroth in Edrei, beyond the Jordan, in the land of Moab, has Moses begun to explain this law, saying,...

The gist of this verse:          On the 1^st day of the 11^th month of the 40^th year, Moses began to speak to the sons of Israel according to what God had commanded him regarding the sons of Israel. This communication between God and Moses took place after Israel had defeated Sihon and Og.

Translation: And it is in the fortieth year in the eleventh month at the first of the month... Moses is a very precise man. He is very conscious of time and place. He is not just wandering about aimlessly with the rest of the people of Israel. He was raised in the palace of Egypt with the intention of him becoming pharaoh. Therefore, he understood geography and geopolitical situations. This was second nature to Moses.

Peter Pett: Such dating was common in ancient records long before the time of Moses, and its form bears comparison with other ancient records, Egyptian and otherwise.

Throughout the books of the Law, Moses kept us informed as to when everything was occurring. There was the time period during which the children of Israel left Egypt with Moses and they walked out of a life in bondage and God gave them the Law. Then they were to go into the land of Canaan to take it. However, they did not, bringing their progress to a halt.

It was in the first year or two of Moses and the children of Israel in between Egypt and Canaan when the progress of the sons of Israel suddenly came to a stop. They were supposed to invade the land and take it, and they did not (more details will be given later in this chapter).

As a result, 38 years go by as these adults fail test after test after test; and God kills them off in the desert, every adult dying a natural death or the sin unto death during that 38 years (with the exception of Moses, Joshua and Caleb). What they are left with is the generation of promise, who were children when they left slavery to Egypt, and they have known nothing else, apart from this desert-wilderness where they have been raised. There are also the children who have been born in the desert, some of whom are now young adults. At this point, they have spend nearly 40 years in the desert, and they were taken care of by God. Their parents have all died. Furthermore, their great leaders died at this time. Miriam, the sister of Moses, died in the first month of year 40 (Num. 20) and Aaron died on the 1^st day of the 5^th month (Num. 33:38). Although the people do not realize it yet, but Moses will also die during this year. A new generation with a new generation of leaders will go into the Land of Promise.

Now we come to the final year or so in the land east of the Jordan, where these people have marched due north with the intention of coming across the Jordan and attacking the land of Canaan in the center coming from the east.

Translation:... [when] Moses spoke to the sons of Israel... Moses was going to teach all of these people of Israel—most of whom had formerly been children taken out of Egypt. Most of the book of Deuteronomy is Moses speaking to these adults, who are between the ages of 20 and 60 now (those between 20 and 40 had been born in the desert).

The date of this message is 11/1/40 a.e., thirty-eight years after the events herein described, making this roughly 1407 b.c. Almost all of the book of Deuteronomy will be the speeches of Moses delivered to the children of Israel. This is his swan song, his farewell sermon. Being that this sermon is about thirty-five pages long, this would have been delivered over a period of several days. Moses will recall this history of the fathers of his listeners and properly interpret this history for them. This verse does not tell us that God specifically commanded Moses to deliver these sermons; Moses took it upon himself, operating under the influence and guidance of God the Holy Spirit, to teach the things to the generation of promise the things spoken by God to Moses and delivered to their parents, Gen X.

Translation: ...according to all that Y^ehowah had commanded him concerning them... We do not know exactly how God commanded these things to Moses. Did God take Moses aside, as He did before, and teach him more things? Or did Moses, by writing down the Law and studying the Law, come to a point where these laws were ingrained in his soul and spirit? In that way, Moses would not need to have God come and speak to him personally, but he had access to all of the commandments of God.

Logically, I would interpret this literally, that God had spoken to Moses—we are given the time, but not a lot of details. Assuming that God has been talking with Moses after Israel defeated the armies which opposed them, this would suggest that when God told Moses that he was not to go into the land, God spoke to him about other things as well.

These talks seem to be fairly specific, covering what Moses is to say to the people and the consequences of Moses not doing what God told him to do in Num. 31–32, at the end of Num. 33 and Num. 34–36. However, Moses took these things and expounded upon them greatly, going into more detail than is recorded in the book of Numbers. This either means that God laid out another list of very explicit commands for Moses, or that Moses, filled with the Spirit, based upon his life under God’s command and a few things said to him after the military victories, figured out what he should say. I lean toward this latter approach, where Moses is no longer quoting God, word-for-word, but has some general guidelines or guidance and goes with that. This would explain why Moses is not giving long quotations from God; and it helps to explain the concept of Biblical inspiration.

Although God clearly spoke with Moses after the battles mentioned in v. 4, it appears as if these things which God spoke about were attended to immediately. There does not appear to be a period of time necessarily where God spoke to Moses and said, “Okay, here is what I want you to say in the book of Deuteronomy.”

In previous sessions, it has always been clear what is dialogue, what are the commands from God, what is simply narrative; but this is less clear in Deuteronomy. Moses just starts talking. The last few chapters of Numbers is mostly God speaking to Moses; so it is possible that these final chapters of Numbers are a prelude to these final messages by Moses.

Moses’ failure goes all the way back to Num. 20. Moses will speak of it about midway through this chapter (although he will not give any details).

But, again, what is most remarkable is Moses speaking to the people without clearly identifying exactly what God told him to say. Whereas we have great, lengthy word-for-word quotations in previous books, we do not have that here—Moses is simply speaking, although here, he does says that this came from God.

Taking it in this way, this would suggest that Moses has a soul filled with doctrine and divine viewpoint. He knows the mind of God and he is able to express God’s thinking without nailing down a specific quotation. God gave him an agenda, but there is nothing to suggest that this is only things which God said to Moses; nor is there a suggestion that what Moses says is a word-for-word quotation of what God said to him.

Application: One thing I have notices among unbelievers and even some Christians is, they do not seem to like the idea that we can know the mind of God. Somehow, that idea is arrogant. However, God purposefully reveals His thinking in Scripture. Not only are we able to learn how to think as God thinks, but God wants us to think as He thinks. Let this mind be in you, which was also in Christ Jesus (Philip. 2:5; KJV). We learn this from the Bible, and from the New Testament, because Paul and the apostles had the mind of Christ (1Cor. 2:16). Thinking like God thinks is what we are designed to do as believers in Jesus Christ.

Translation: ...after he defeated Sihon, the king of the Amorites (who lived in Heshbon)... This all took place during a particular time period. 38 years passed while Gen X died off in the desert and then in Num. 20 we pick up the narrative once again where Miriam, the sister of Moses, dies. Then the people begin to move again and in Num. 21:21–33, the Israelites defeat Sihon. This is the new generation; this is the generation of promise that defeats Sihon.

The narrative that Moses is referring to is Num. 21:21–26 And Israel sent messengers to Sihon king of the Amorites, saying, Let me pass through your land; we will not turn into a field or into a vineyard; we will not drink waters of a well; we will go in the king's highway until we have passed over your border. And Sihon would not allow Israel to pass through his border. And Sihon gathered all his people and went out to meet Israel in the wilderness, and they came to Jahaz and fought against Israel. And Israel struck him by the mouth of the sword and seized his land, from Arnon to Jabbok, to the sons of Ammon. For the border of the sons of Ammon was strong. And Israel took all these cities. And Israel dwelt in all the cities of the Amorite, in Heshbon and in all its daughter villages. For Heshbon was the city of Sihon king of the Amorites. And he had fought against the former king of Moab and had taken his land out of his hand, to Arnon. (Green’s Literal translation) Moses tried to go past Sihon, as he had no direct fight with him. However, Sihon’s negative volition toward the Jews meant that he had negative volition toward God. God allowed Sihon’s negative volition to be an occasion for the Jews to learn how to fight in a war. This would have also given the Jews some additional confidence when going into the Land of Promise.

Application: This battle with Sihon illustrates negative volition in a different way. There was no need for Sihon to have a fight with the Jews. Moses told them that they were just passing through; Moses made no threats against Sihon or his people; Moses simply indicates that the people wanted to go from point A to point B. Sihon did not need to make a big deal out of this, but he chose to.