Discovery BoxDeuteronomy 1:1-39
Context1:1 This is what 1 Moses said to the assembly of Israel 2 in the Transjordanian 3 wastelands, the arid country opposite 4 Suph, 5 between 6 Paran 7 and Tophel, 8 Laban, 9 Hazeroth, 10 and Di Zahab 11 1:2 Now it is ordinarily an eleven-day journey 12 from Horeb 13 to Kadesh Barnea 14 by way of Mount Seir. 15 1:3 However, it was not until 16 the first day of the eleventh month 17 of the fortieth year 18 that Moses addressed the Israelites just as 19 the Lord had instructed him to do. 1:4 This took place after the defeat 20 of King Sihon 21 of the Amorites, whose capital was 22 in Heshbon, 23 and King Og of Bashan, whose capital was 24 in Ashtaroth, 25 specifically in Edrei. 26 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 27
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 28 in the area of this mountain long enough. 1:7 Get up now, 29 resume your journey, heading for 30 the Amorite hill country, to all its areas 31 including the arid country, 32 the highlands, the Shephelah, 33 the Negev, 34 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 35 Go, occupy the territory that I, 36 the Lord, promised 37 to give to your ancestors 38 Abraham, Isaac, and Jacob, and to their descendants.” 39 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 40 to the point that you are now as numerous as the very stars of the sky. 41 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 42 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 43 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 44 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 45 should pay attention to issues among your fellow citizens 46 and judge fairly, 47 whether between one citizen and another 48 or a citizen and a resident foreigner. 49 1:17 They 50 must not discriminate in judgment, but hear the lowly 51 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 52 us. 1:21 Look, he 53 has placed the land in front of you! 54 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 55 so I sent 56 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 57 which they scouted out. 1:25 Then they took 58 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 59 1:27 You complained among yourselves privately 60 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 61 by describing people who are more numerous 62 and taller than we are, and great cities whose defenses appear to be as high as heaven 63 itself! Moreover, they said they saw 64 Anakites 65 there.” 1:29 So I responded to you, “Do not be terrified 66 of them! 1:30 The Lord your God is about to go 67 ahead of you; he will fight for you, just as you saw him do in Egypt 68 1:31 and in the desert, where you saw him 69 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 70 1:35 “Not a single person 71 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 72 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 73 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 74 will go. Encourage him, because he will enable Israel to inherit the land. 75 1:39 Also, your infants, who you thought would die on the way, 76 and your children, who as yet do not know good from bad, 77 will go there; I will give them the land and they will possess it.
[1:1] 1 tn Heb “These are the words.”
[1:1] 2 tn Heb “to all Israel.”
[1:1] 3 tn 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.
[1:1] 4 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 5 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
[1:1] 6 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 7 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 8 sn 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.
[1:1] 9 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 10 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 11 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 12 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 13 sn 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.
[1:2] 14 sn 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.
[1:2] 15 sn 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.”
[1:3] 16 tn 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.
[1:3] 17 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 18 sn The fortieth year would be 1406
[1:3] 19 tn Heb “according to all which.”
[1:4] 20 tn Heb “when he struck [or “smote”].”
[1:4] 21 sn See Deut 2:26–3:22.
[1:4] 23 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 25 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 26 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 27 tn 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.
[1:6] 28 tn Heb “lived”; “dwelled.”
[1:7] 29 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 31 tn Heb “its dwelling places.”
[1:7] 32 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 33 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] 34 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 35 tn Heb “I have placed before you the land.”
[1:8] 36 tn Heb “the
[1:8] 37 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
[1:8] 38 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 39 tn Heb “their seed after them.”
[1:10] 40 tn Heb “multiplied you.”
[1:10] 41 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 42 tn Heb “may he bless you.”
[1:13] 43 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 44 tn Or “selected”; Heb “took.”
[1:16] 45 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 46 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 47 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 48 tn Heb “between a man and his brother.”
[1:16] 49 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 50 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 51 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 52 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 53 tn Heb “the
[1:21] 54 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 55 tn Heb “the thing was good in my eyes.”
[1:23] 56 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 57 tn Or “the Wadi Eshcol” (so NAB).
[1:25] 58 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 59 tn Heb “the mouth of the
[1:27] 60 tn Heb “in your tents,” that is, privately.
[1:28] 61 tn Heb “have caused our hearts to melt.”
[1:28] 62 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 63 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 64 tn Heb “we have seen.”
[1:28] 65 tn Heb “the sons of the Anakim.”
[1:29] 66 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 67 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 68 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 69 tn Heb “the
[1:34] 70 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 71 tn Heb “Not a man among these men.”
[1:36] 72 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 73 tn Heb “the
[1:38] 74 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 75 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 76 tn Heb “would be a prey.”
[1:39] 77 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
