English Standard Version
Turn and take your journey, and go to the hill country of the Amorites and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negeb and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.
King James Bible
Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.
American Standard Version
turn you, and take your journey, and go to the hill-country of the Amorites, and unto all the places nigh thereunto, in the Arabah, in the hill-country, and in the lowland, and in the South, and by the sea-shore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.
Turn you, and come to the mountain of the Amorrhites, and to the other places that are next to it, the plains and the hills and the vales towards the south, and by the sea shore, the land of the Chanaanites, and of Libanus, as far as the great river Euphrates.
English Revised Version
turn you, and take your journey, and go to the hill country of the Amorites, and unto all the places nigh thereunto, in the Arabah, in the hill country, and in the lowland, and in the South, and by the sea shore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.
Webster's Bible Translation
Turn you, and take your journey, and go to the mount of the Amorites, and to all the places nigh to it, in the plain, on the hills, and in the vale, and in the south, and by the sea-side, to the land of the Canaanites, and to Lebanon, to the great river, the river Euphrates.
Deuteronomy 1:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Deuteronomy 1:1-4 contain the heading to the whole book; and to this the introduction to the first address is appended in Deuteronomy 1:5. By the expression, "These be the words," etc., Deuteronomy is attached to the previous books; the word "these," which refers to the addresses that follow, connects what follows with what goes before, just as in Genesis 2:4; Genesis 6:9, etc. The geographical data in Deuteronomy 1:1 present no little difficulty; for whilst the general statement as to the place where Moses delivered the addresses in this book, viz., beyond Jordan, is particularized in the introduction to the second address (Deuteronomy 4:46), as "in the valley over against Beth-Peor," here it is described as "in the wilderness, in the Arabah," etc. This contrast between the verse before us and Deuteronomy 4:45-46, and still more the introduction of the very general and loose expression, "in the desert," which is so little adapted for a geographical definition of the locality, that it has to be defined itself by the additional words "in the Arabah," suggest the conclusion that the particular names introduced are not intended to furnish as exact a geographical account as possible of the spot where Moses explained the law to all Israel, but to call up to view the scene of the addresses which follow, and point out the situation of all Israel at that time. Israel was "in the desert," not yet in Canaan the promised inheritance, and in fact "in the Arabah." This is the name given to the deep low-lying plain on both sides of the Jordan, which runs from the Lake of Gennesaret to the Dead Sea, and stretches southwards from the Dead Sea to Aila, at the northern extremity of the Red Sea, as we may see very clearly from Deuteronomy 2:8, where the way which the Israelites took past Edom to Aila is called the "way of the Arabah," and also from the fact that the Dead Sea is called "the sea of the Arabah" in Deuteronomy 3:17 and Deuteronomy 4:49. At present the name Arabah is simply attached to the southern half of this valley, between the Dead Sea and the Red Sea; whilst the northern part, between the Dead Sea and the Sea of Galilee, is called el Ghor; though Abulfeda, Ibn Haukal, and other Arabic geographers, extend the name Ghor from the Lake of Gennesaret to Aila (cf. Ges. thes. p. 1166; Hengstenberg, Balaam, p. 520; Robinson, Pal. ii. p. 596). - סוּף מול, "over against Suph" (מול for מוּל, Deuteronomy 2:19; Deuteronomy 3:29, etc., for the sake of euphony, to avoid the close connection of the two 8-sounds). Suph is probably a contraction of ים־סוּף, "the Red Sea" (see at Exodus 10:19). This name is given not only to the Gulf of Suez (Exodus 13:18; Exodus 15:4, Exodus 15:22, etc.), but to that of Akabah also (Numbers 14:25; Numbers 21:4, etc.). There is no other Suph that would be at all suitable here. The lxx have rendered it πλήσιον τῆς ἐρυθρᾶς θαλάσσης; and Onkelos and others adopt the same rendering. This description cannot serve as a more precise definition of the Arabah, in which case עשׁר (which) would have to be supplied before מול, since "the Arabah actually touches the Red Sea." Nor does it point out the particular spot in the Arabah where the addresses were delivered, as Knobel supposes; or indicate the connection between the Arboth Moab and the continuation of the Arabah on the other side of the Dead Sea, and point out the Arabah in all this extent as the heart of the country over which the Israelites had moved during the whole of their forty years' wandering (Hengstenberg). For although the Israelites passed twice through the Arabah, it formed by no means the heart of the country in which they continued for forty years. The words "opposite to Suph," when taken in connection with the following names, cannot have any other object than to define with greater exactness the desert in which the Israelites had moved during the forty years. Moses spoke to all Israel on the other side of the Jordan, when it was still in the desert, in the Arabah, still opposite to the Red Sea, after crossing which it had entered the wilderness (Exodus 15:22), "between Paran, and Tophel, and Laban, and Hazeroth, and Di-Sahab." Paran is at all events not the desert of this name in all its extent, but the place of encampment in the "desert of Paran" (Numbers 10:12; Numbers 12:16), i.e., the district of Kadesh in the desert of Zin (Numbers 13:21, Numbers 13:26); and Hazeroth is most probably the place of encampment of that name mentioned in Numbers 11:35; Numbers 12:16, from which Israel entered the desert of Paran. Both places had been very eventful to the Israelites. At Hazeroth, Miriam the prophetess and Aaron the high priest had stumbled through rebellion against Moses (Numbers 12). In the desert of Paran by Kadesh the older generation had been rejected, and sentenced to die in the wilderness on account of its repeated rebellion against the Lord (Numbers 14); and when the younger generation that had grown up in the wilderness assembled once more in Kadesh to set out for Canaan, even Moses and Aaron, the two heads of the nation, sinned there at the water of strife, so that they two were not permitted to enter Canaan, whilst Miriam died there at that time (Numbers 20). But if Paran and Hazeroth are mentioned on account of the tragical events connected with these places, it is natural to conclude that there were similar reasons for mentioning the other three names as well.
Tophel is supposed by Hengstenberg (Balaam, p. 517) and Robinson (Pal. ii. p. 570) and all the more modern writers, to be the large village of Tafyleh, with six hundred inhabitants, the chief place in Jebal, on the western side of the Edomitish mountains, in a well-watered valley of the wady of the same name, with large plantations of fruit-trees (Burckhardt, Syr. pp. 677, 678). The Israelites may have come upon this place in the neighbourhood of Oboth (Numbers 21:10-11); and as its inhabitants, according to Burckhardt, p. 680, supply the Syrian caravans with a considerable quantity of provisions, which they sell to them in the castle of el Ahsa, Schultz conjectures that it may have been here that the people of Israel purchased food and drink of the Edomites for money (Deuteronomy 2:29), and that Tafyleh is mentioned as a place of refreshment, where the Israelites partook for the first time of different food from the desert supply. There is a great deal to be said in favour of this conjecture: for even if the Israelites did not obtain different food for the first time at this place, the situation of Tophel does warrant the supposition that it was here that they passed for the first time from the wilderness to an inhabited land; on which account the place was so memorable for them, that it might very well be mentioned as being the extreme east of their wanderings in the desert, as the opposite point to the encampment at Paran, where they first arrived on the western side of their wandering, at the southern border of Canaan. Laban is generally identified with Libnah, the second place of encampment on the return journey from Kadesh (Numbers 33:22), and may perhaps have been the place referred to in Numbers 16, but not more precisely defined, where the rebellion of the company of Korah occurred. Lastly, Di-Sahab has been identified by modern commentators with Mersa Dahab or Mina Dahab, i.e., gold-harbour, a place upon a tongue of land in the Elanitic Gulf, about the same latitude as Sinai, where there is nothing to be seen now except a quantity of date-trees, a few sand-hills, and about a dozen heaps of stones piled up irregularly, but all showing signs of having once been joined together (cf. Burckhardt, pp. 847-8; and Ritter, Erdk. xiv. pp. 226ff.). But this is hardly correct. As Roediger has observed (on Wellsted's Reisen, ii. p. 127), "the conjecture has been based exclusively upon the similarity of name, and there is not the slightest exegetical tradition to favour it." But similarity of names cannot prove anything by itself, as the number of places of the same name, but in different localities, that we meet with in the Bible, is very considerable. Moreover, the further assumption which is founded upon this conjecture, namely, that the Israelites went from Sinai past Dahab, not only appears untenable for the reasons given above, but is actually rendered impossible by the locality itself. The approach to this tongue of land, which projects between two steep lines of coast, with lofty mountain ranges of from 800 to 2000 feet in height on both north and south, leads from Sinai through far too narrow and impracticable a valley for the Israelites to be able to march thither and fix an encampment there.
(Note: From the mouth of the valley through the masses of the primary mountains to the sea-coast, there is a fan-like surface of drifts of primary rock, the radius of which is thirty-five minutes long, the progressive work of the inundations of an indefinable course of thousands of years" (Rppell, Nubien, p. 206).)
And if Israel cannot have touched Dahab on its march, every probability vanishes that Moses should have mentioned this place here, and the name Di-Sahab remains at present undeterminable. But in spite of our ignorance of this place, and notwithstanding the fact that even the conjecture expressed with regard to Laban is very uncertain, there can be no well-founded doubt that the words "between Paran and Tophel" are to be understood as embracing the whole period of the thirty-seven years of mourning, at the commencement of which Israel was in Paran, whilst at the end they sought to enter Canaan by Tophel (the Edomitish Tafyleh), and that the expression "opposite to Suph" points back to their first entrance into the desert. - Looking from the steppes of Moab over the ground that the Israelites had traversed, Suph, where they first entered the desert of Arabia, would lie between Paran, where the congregation arrived at the borders of Canaan towards the west, and Tophel, where they first ended their desert wanderings thirty-seven years later on the east.
Treasury of Scripture Knowledge
all the places [heb] all his neighbours
saying to the sixth angel who had the trumpet, "Release the four angels who are bound at the great river Euphrates."
And Abram journeyed on, still going toward the Negeb.
On that day the LORD made a covenant with Abram, saying, "To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates,
And I will set your border from the Red Sea to the Sea of the Philistines, and from the wilderness to the Euphrates, for I will give the inhabitants of the land into your hand, and you shall drive them out before you.
"Then we set out from Horeb and went through all that great and terrifying wilderness that you saw, on the way to the hill country of the Amorites, as the LORD our God commanded us. And we came to Kadesh-barnea.
Every place on which the sole of your foot treads shall be yours. Your territory shall be from the wilderness to the Lebanon and from the River, the river Euphrates, to the western sea.
So Joshua struck the whole land, the hill country and the Negeb and the lowland and the slopes, and all their kings. He left none remaining, but devoted to destruction all that breathed, just as the LORD God of Israel commanded.
Jump to PreviousAmorites Arabah Canaanites Country Euphrates Hill Hill-Country Hills Journey Lowland Mount Nigh Places Plain River Sea Seashore Sea-Shore Sea-Side Side South Thereunto Turn Vale
Jump to NextAmorites Arabah Canaanites Country Euphrates Hill Hill-Country Hills Journey Lowland Mount Nigh Places Plain River Sea Seashore Sea-Shore Sea-Side Side South Thereunto Turn Vale
LinksDeuteronomy 1:7 NIV
Deuteronomy 1:7 NLT
Deuteronomy 1:7 ESV
Deuteronomy 1:7 NASB
Deuteronomy 1:7 KJV
Deuteronomy 1:7 Bible Apps
Deuteronomy 1:7 Biblia Paralela
Deuteronomy 1:7 Chinese Bible
Deuteronomy 1:7 French Bible
Deuteronomy 1:7 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.