These verses are prefixed as a connecting link between the contents of the preceding books and that of Deuteronomy now to follow. The sense of the passage might be given thus: "The discourses of Moses to the people up to the eleventh month of the fortieth year" (compare Deuteronomy 1:3) "have now been recorded." The proper names which follow seem to belong to places where "words" of remarkable importance were spoken. They are by the Jewish commentators referred to the spots which witnessed the more special sins of the people, and the mention of them here is construed as a pregnant rebuke. The Book of Deuteronomy is known among the Jews as "the book of reproofs."

On this side of Jordan - Rather, "beyond Jordan" (as in Deuteronomy 3:20, Deuteronomy 3:25). The phrase was a standing designation for the district east of Jordan, and at times, when Greek became commonly spoken in the country, was exactly represented by the proper name Peraea.

In the wilderness, in the plain - The former term denotes the Desert of Arabia generally; the latter was the sterile tract ('Arabah,' Numbers 21:4 note) which stretches along the lower Jordan to the Dead Sea, and is continued thence to the Gulf of Akaba.

Over against the Red Sea - Render it: "over against Suph." "Sea" is not in the original text. "Suph" is either the pass Es Sufah near Ain-el-Weibeh (Numbers 13:26 note), or the name of the alluvial district (the Numbers 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" Deuteronomy 33:2; or a city of the same name near the mountain. Compare Genesis 14:6.

Laban is generally identified with Libnah Numbers 33:20, and Hazeroth with Ain Hadherah (Numbers 11:34 note); but the position of Dizahab is uncertain.

These be the words which Moses spake - The five first verses of this chapter contain the introduction to the rest of the book: they do not appear to be the work of Moses, but were added probably either by Joshua or Ezra.

On this side Jordan - בעבר beeber, at the passage of Jordan, i. e., near or opposite to the place where the Israelites passed over after the death of Moses. Though עבר eber is used to signify both on this side and on the other side, and the connection in which it stands can only determine the meaning; yet here it signifies neither, but simply the place or ford where the Israelites passed over Jordan.

In the plain - That is, of Moab; over against the Red Sea - not the Red Sea, for they were now farther from it than they had been: the word sea is not in the text, and the word סוף suph, which we render red, does not signify the Red Sea, unless joined with ים yam, sea; here it must necessarily signify a place in or adjoining to the plains of Moab. Ptolemy mentions a people named Sophonites, that dwelt in Arabia Petraea, and it is probable that they took their name from this place; but see the note from Lightfoot, Numbers 20 (note), at the end.

Paran - This could not have been the Paran which was contiguous to the Red Sea, and not far from Mount Horeb; for the place here mentioned lay on the very borders of the promised land, at a vast distance from the former.

Dizahab - The word should be separated, as it is in the Hebrew, די זהב Di Zahab. As Zahab signifies gold, the Septuagint have translated it τα χρυσια, the gold mines; and the Vulgate ubi aurum est plurimum, where there is much gold. It is more likely to be the name of a place.

These be the words which Moses spake unto all Israel,.... Not what are related in the latter part of the preceding book, but what follow in this; and which were spoken by him, not to the whole body of the people gathered together to hear him, which they could not do without a miracle; but to the heads of the people, the representatives of them, who were convened to hear what he had to say, in order to communicate it to the people; unless we can suppose that Moses at different times to several parties of them delivered the same things, until they had all heard them:

on this side Jordan; before the passage of the Israelites over it to the land of Canaan; for Moses never went in thither, and therefore it must be the tract which the Greeks call Persea, and which with respect to the Israelites when in the land of Canaan is called "beyond Jordan", for here now Moses was; and the children of Israel had been here with him a considerable time in the wilderness, the vast wilderness of Arabia, which reached hither:

in the plain; the plains of Moab, between Bethjeshimoth and. Abelshittim, where the Israelites had lain encamped for some time, and had not as yet removed; see Numbers 33:49.

over against the Red sea: the word "sea" is not in the text, nor is there anything in it which answers to "Red"; it should be rendered "opposite Suph", which seems to be the name of a place in Moab, not far from the plains of it, and perhaps is the same with Suphah in Numbers 21:14 for from the Red sea they were at a considerable distance:

between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab; these are names of places which were the boundaries and limits of the plains of Moab, or lay very near them; for Paran cannot be understood of the Wilderness of Paran, which was too remote, but a city or town of that name. Tophel and Laban we read of nowhere else; a learned man (a) conjectures Tophel is the name of the station where the Israelites loathed the manna as light bread, because of the insipidness of it, which he observes this word signifies; but that station was either Zalmonah, or Punon, or this station must be omitted in the account of their journeys, and besides was too remote. Jarchi helps this conjecture a little, who puts Tophel and Laban together, and thinks they signify their murmuring because of the manna, which was white, as Laban signifies; but the above writer takes Laban to be a distinct station, the same with Libnah, Numbers 33:20, and Hazeroth to be the station between Mount Sinai and Kadesh, Numbers 12:16. But both seem to be too remote from the plains of Moab; and Dizahab he would have to be the same with Eziongaber, Numbers 33:35, which he says the Arabs now call Dsahab, or Meenah el Dsahab, that is, "the port of gold"; and certain it is that Dizahab has the signification of gold, and, is by Hillerus (b) rendered "sufficiency of gold", there being large quantities of it here; perhaps either through the riches of the port by trade, or by reason of a mine of gold at it, or near it; so the Vulgate Latin version renders it, "where there is much gold", and the Septuagint version "golden mines", Catachrysea; and Jerom (c) makes mention of a place of this name, and says they are mountains abounding with gold in the wilderness, eleven miles from Horeb, where Moses is said to write Deuteronomy; elsewhere (d) he calls it Dysmemoab, i.e. the west of Moab, near Jordan, opposite Jericho.

(a) Clayton's Chronology of the Hebrew Bible, p. 471, &c. (b) Onomastic. Sacr. p. 67, 300. (c) De loc. Heb. fol. 92. A. (d) Travels, p. 319.

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.

These be the words which Moses spake unto all Israel on {a} this side Jordan in the wilderness, in the plain {b} over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

The Argument - The wonderful love of God toward his Church is actively set forth in this book. Even through their ingratitude and many rebellions against God, for the space forty years. De 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 Church 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 Church, and by the same they would learn to obey him: by his word he would 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 Church: 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.

(a) In the country of Moab.

(b) So that the wilderness was between the sea and the plain of Moab.

1:1 All Israel - Namely, by the heads or elders of the several tribes, who were to communicate these discourses to all the people. In the wilderness - In the plain of Moab, as may appear by comparing this with Deu 1:5, and Num 22:1, and Deu 34:8. The word Suph here used does not signify the Red - Sea, which is commonly called jam - suph, and which was at too great a distance, but some oiher place now unknown to us, (as also most of the following places are) so called from the reeds or flags, or rushes (which that word signifies) that grew in or near it. Paran - Not that Num 10:12, which there and elsewhere is called the Wilderness of Paran, and which was too remote, but some other place called by the same name. Laban, Hazeroth, and Dizahab - These places seem to be the several bounds, not of the whole country of Moab, but of the plain of Moab, where Moses now was.

the Red...: or, Zuph

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Book Introduction

The Fifth Book of Moses called Deuteronomy

DEUTERONOMY consists of the parting counsels of Moses delivered to Israel in view of the impending entrance upon their covenanted possession. It contains a summary of the wilderness wanderings of Israel, which is important as unfolding the moral judgement of God upon those events; repeats the Decalogue to a generation which had grown up in the wilderness; gives needed instruction as the conduct of Israel in the land, and contains the Palestinian Covenant (30. 1-9). The book breathes the sternness of the Law. Key-words, "Thou shalt"; key-verses, Dt 11:26-28.

It is important to note that, while the land of promise was unconditionally given Abraham and to his seed in the Abrahamic Covenant (Gen. 13. 15; 15. 7), it was under the conditional Palestinian Covenant (Deut. 28.-30 .9) that Israel entered the land under Joshua. Utterly violating the conditions of that covenant, the nation was first disrupted (I Ki. 12.) and then cast out of the land (2 Ki. 17. 1-18.; 24. 1-25.11). But the same covenant unconditionally promises a national restoration of Israel which is yet to be fulfilled See Scofield Note: "15:18".

DEUTERONOMY is in seven divisions:

I. Summary of the history of Israel in the wilderness, 1. 1-3.29

II. A restatement of the Law, with warnings and exhortations, 4.1 -11. 32,

III. Instructions, Warnings, and Predictions, 12. 1-27. 26,

IV. The great closing prophecies summarizing the history of Israel to the second coming of Christ, and containing the Palestinian Covenant, 28. 1-30. 20,

V. Last counsels to Priests, Levites, and to Joshua, 31.,

VI. The Song of Moses and his parting blessings, 32., 33.,

VII. The Death of Moses, 34.

The time covered by this retrospect is approximately forty years.

THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY. Commentary by Robert Jamieson

CHAPTER 1

De 1:1-46. Moses' Speech at the End of the Fortieth Year.

1. These be the words which Moses spake unto all Israel-The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched

on this side Jordan-or, as the Hebrew word may be rendered "on the bank of the Jordan."

in the wilderness, in the plain-the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (Nu 21:14).

Tophel-identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.

Hazeroth-is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."

1:1-8 Moses spake to the people all the Lord had given him in commandment. Horeb was but eleven days distant from Kadesh-barnea. This was to remind them that their own bad conduct had occasioned their tedious wanderings; that they might the more readily understand the advantages of obedience. They must now go forward. Though God brings his people into trouble and affliction, he knows when they have been tried long enough. When God commands us to go forward in our Christian course, he sets the heavenly Canaan before us for our encouragement.