Deuteronomy 1:2
Verse
Context
The Command to Leave Horeb
1These are the words that Moses spoke to all Israel in the wilderness east of the Jordan—in the Arabah opposite Suph—between Paran and Tophel, Laban, Hazeroth, and Dizahab. 2It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir.3In the fortieth year, on the first day of the eleventh month, Moses proclaimed to the Israelites all that the LORD had commanded him concerning them.
Sermons
Ale Leiding
Ron BaileyAldy Fam Fanous
T. Austin-SparksT. Austin-SparksT. Austin-SparksSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
There are eleven days' journey from Horeb--Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [ROBINSON], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions. mount Seir--the mountainous country of Edom.
John Gill Bible Commentary
There are eleven days' journey from Horeb, by the way of Mount Seir, to Kadeshbarnea. Not that the Israelites came thither in eleven days from Horeb, for they stayed by the way at Kibrothhattaavah, a whole month at least, and seven days at Hazeroth; but the sense is, that this was the computed distance between the two places; it was what was reckoned a man might walk in eleven days; and if we reckon a day's journey twenty miles, of which See Gill on Jon 3:3, the distance must be two hundred and twenty miles. But Dr. Shaw (e) allows but ten miles for a day's journey, and then it was no more than one hundred and ten, and indeed a camp cannot be thought to move faster; but not the day's journey of a camp, but of a man, seems to be intended, who may very well walk twenty miles a day for eleven days running; but it seems more strange that another learned traveller (f) should place Kadeshbarnea at eight hours, or ninety miles distance only from Mount Sinai. Moses computes not the time that elapsed between those two places, including their stations, but only the time of travelling; and yet Jarchi says, though it was eleven days' journey according to common computation, the Israelites performed it in three days; for he observes that they set out from Horeb on the twentieth of Ijar, and on the twenty ninth of Sivan the spies were sent out from Kadeshbarnea; and if you take from hence the whole month they were at one place, and the seven days at another, there will be but three days left for them to travel in. And he adds, that the Shechinah, or divine Majesty, pushed them forward, to hasten their going into the land; but they corrupting themselves, he turned them about Mount Seir forty years. It is not easy to say for what reason these words are expressed, unless it be to show in how short a time the Israelites might have been in the land of Canaan, in a few days' journey from Horeb, had it not been for their murmurings and unbelief, for which they were turned into the wilderness again, and travelled about for the space of thirty eight years afterwards. Aben Ezra is of opinion, that the eleven days, for the word "journey" is not in the text, are to be connected with the preceding words; and that the sense is, that Moses spake these words in the above places, in the eleven days they went from Horeb to Kadesh. (e) De loc. Heb. fol. 92. I. (f) Pococke's Description of the East, vol. 1. p. 157.
Tyndale Open Study Notes
1:2 The distance from Mount Sinai in the southern part of the Sinai Peninsula to Kadesh-barnea (see study note on 1:19) in the north is only 150 miles. Even the massive Hebrew population could easily have covered this distance in eleven days had they proceeded without detour or interruption. Their rebellion against the Lord resulted in a 38-year delay and a circuitous route (2:14; Num 14:34). • Mount Sinai: Hebrew Horeb, the name consistently used in Deuteronomy for the sacred mountain where the covenant was given. Its likely connection to a word meaning “drought” or “devastation” suggests the conditions the people of Israel had to face. • The way of Mount Seir was the route from Mount Sinai to Mount Seir. Seir, another name for Edom, was located east-southeast of the Dead Sea. The ordinary route took travelers through the Arabah north from the Gulf of Aqaba and then west to Kadesh-barnea, sixty miles southwest of the Dead Sea.
Deuteronomy 1:2
The Command to Leave Horeb
1These are the words that Moses spoke to all Israel in the wilderness east of the Jordan—in the Arabah opposite Suph—between Paran and Tophel, Laban, Hazeroth, and Dizahab. 2It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir.3In the fortieth year, on the first day of the eleventh month, Moses proclaimed to the Israelites all that the LORD had commanded him concerning them.
- Scripture
- Sermons
- Commentary
Personal Preparation for Spiritual Awakening
By Ale Leiding1.5K47:21Spiritual AwakeningDEU 1:22CH 20:122CH 20:15MAT 6:33In this sermon, the speaker emphasizes the need for spiritual awakening and recognizing who God is. He highlights the despair and despondency that many Christians feel when observing the state of the world. The speaker urges believers to become alarmed and wake up to the reality of the situation. Drawing inspiration from the story of Joshua, the speaker encourages seeking divine intervention and reminding oneself of God's power and past faithfulness. The sermon also touches on the decline in Bible reading and the alarming direction of the educational system. Overall, the speaker believes that despite the challenges, we are living in a time of great opportunity for God's work.
Numbers and Deuteronomy
By Ron Bailey1.3K50:22ExpositionalNUM 6:22NUM 10:11DEU 1:2DEU 6:16In this sermon, the speaker reflects on the experience of being served in a hotel and draws a parallel to the role of a priest serving the Lord. The speaker emphasizes that those who serve in the traditional sense are attentive and focused on the needs of others, without imposing their own agenda. The sermon then shifts to the theme of God's faithfulness throughout history, highlighting the opportunity for redemption and transformation that God offers to humanity. The speaker concludes by urging the audience to remember and learn from the recorded history in the Bible, particularly the significance of God's guidance and humbling experiences in the wilderness.
Mid South Conference 1981-04 the People of Israel
By Aldy Fam Fanous95338:24IsraelEXO 8:1DEU 1:2JHN 6:37JHN 10:27ACT 2:41REV 22:1In this sermon, the speaker discusses the journey of the children of Israel from Egypt to Canaan and how it relates to the Christian experience. The speaker emphasizes that those who do not know Jesus Christ are slaves to sin and can only be set free by Him. The land of Canaan is seen as a type of the rest and victory that God wants to bring His people into. The speaker also highlights the assurance and certainty that those who belong to Christ will remain His forever, as stated in John 10:27-29.
The Entry Into the Land
By T. Austin-Sparks0DEU 1:2ISA 9:6ROM 8:172CO 5:19HEB 3:19HEB 7:25HEB 10:5HEB 10:22T. Austin-Sparks delves into the concept of entering into God's rest, emphasizing the vast difference between ourselves and Christ, and the importance of faith in bridging that gap. The end goal of the journey is reaching 'God's rest', which is immediately present to faith and dependent on our understanding of Christ's significance. The sermon explores the foundation of faith in Christ as God given to us in Sonship, our Kinsman, His own Priest, and His own Sacrifice, highlighting the power of faith's appropriation in shortening the journey to rest.
From the Wilderness to the Land
By T. Austin-Sparks0Faith and Trust in GodSpiritual GrowthDEU 1:2DEU 8:2JOB 22:24MRK 10:45JHN 15:16PHP 3:12HEB 3:19T. Austin-Sparks emphasizes the journey from the wilderness to the promised land, illustrating the spiritual distance between Christians and Christ. He explains that the forty years in the wilderness were necessary for the Israelites to learn the profound difference between their nature and the nature of Christ, which is a lifelong lesson of brokenness and surrender. Sparks highlights that true spiritual progress requires a transformation of mindset and a deep reliance on God, rather than on our own efforts. He calls for believers to recognize their need for spiritual stature and maturity, as God prepares them for future challenges. Ultimately, the sermon encourages a deeper understanding of faith and the necessity of Christ's work in our lives.
The Distance of Difference
By T. Austin-Sparks0Dying To SelfSpiritual TransformationDEU 1:2DEU 8:2JOB 22:24JHN 15:161CO 1:17GAL 2:11PHP 3:12HEB 3:19T. Austin-Sparks emphasizes the significant spiritual journey from Horeb to Kadesh-barnea, illustrating how the eleven-day journey turned into forty years due to the 'distance of difference' between God and His people. He explains that this distance is not merely geographical but reflects the profound gap between the spirituality of Christ and the fleshly nature of humanity. The sermon highlights the necessity of dying to self and the importance of understanding that true Christianity requires a transformation of the mind and spirit, rather than just a transfer of our natural abilities to serve God. Sparks urges believers to recognize that spiritual progress is contingent upon yielding to God's work in our lives, ultimately leading to a deeper relationship with Christ. He concludes by calling for a heart that is open to the Spirit's transformative work, bridging the gap between ourselves and Christ.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
There are eleven days' journey from Horeb--Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [ROBINSON], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions. mount Seir--the mountainous country of Edom.
John Gill Bible Commentary
There are eleven days' journey from Horeb, by the way of Mount Seir, to Kadeshbarnea. Not that the Israelites came thither in eleven days from Horeb, for they stayed by the way at Kibrothhattaavah, a whole month at least, and seven days at Hazeroth; but the sense is, that this was the computed distance between the two places; it was what was reckoned a man might walk in eleven days; and if we reckon a day's journey twenty miles, of which See Gill on Jon 3:3, the distance must be two hundred and twenty miles. But Dr. Shaw (e) allows but ten miles for a day's journey, and then it was no more than one hundred and ten, and indeed a camp cannot be thought to move faster; but not the day's journey of a camp, but of a man, seems to be intended, who may very well walk twenty miles a day for eleven days running; but it seems more strange that another learned traveller (f) should place Kadeshbarnea at eight hours, or ninety miles distance only from Mount Sinai. Moses computes not the time that elapsed between those two places, including their stations, but only the time of travelling; and yet Jarchi says, though it was eleven days' journey according to common computation, the Israelites performed it in three days; for he observes that they set out from Horeb on the twentieth of Ijar, and on the twenty ninth of Sivan the spies were sent out from Kadeshbarnea; and if you take from hence the whole month they were at one place, and the seven days at another, there will be but three days left for them to travel in. And he adds, that the Shechinah, or divine Majesty, pushed them forward, to hasten their going into the land; but they corrupting themselves, he turned them about Mount Seir forty years. It is not easy to say for what reason these words are expressed, unless it be to show in how short a time the Israelites might have been in the land of Canaan, in a few days' journey from Horeb, had it not been for their murmurings and unbelief, for which they were turned into the wilderness again, and travelled about for the space of thirty eight years afterwards. Aben Ezra is of opinion, that the eleven days, for the word "journey" is not in the text, are to be connected with the preceding words; and that the sense is, that Moses spake these words in the above places, in the eleven days they went from Horeb to Kadesh. (e) De loc. Heb. fol. 92. I. (f) Pococke's Description of the East, vol. 1. p. 157.
Tyndale Open Study Notes
1:2 The distance from Mount Sinai in the southern part of the Sinai Peninsula to Kadesh-barnea (see study note on 1:19) in the north is only 150 miles. Even the massive Hebrew population could easily have covered this distance in eleven days had they proceeded without detour or interruption. Their rebellion against the Lord resulted in a 38-year delay and a circuitous route (2:14; Num 14:34). • Mount Sinai: Hebrew Horeb, the name consistently used in Deuteronomy for the sacred mountain where the covenant was given. Its likely connection to a word meaning “drought” or “devastation” suggests the conditions the people of Israel had to face. • The way of Mount Seir was the route from Mount Sinai to Mount Seir. Seir, another name for Edom, was located east-southeast of the Dead Sea. The ordinary route took travelers through the Arabah north from the Gulf of Aqaba and then west to Kadesh-barnea, sixty miles southwest of the Dead Sea.