I said: "You have reached the hill country of the Amorites, which the LORD our God is giving us. I said to youThis phrase indicates a direct communication from Moses to the Israelites. In the Hebrew text, the verb "אמר" (amar) is used, which is a common term for speaking or saying. This highlights the role of Moses as a prophet and leader, conveying God's instructions to His people. Historically, this moment is significant as it marks a pivotal point in Israel's journey, where Moses is recounting past events to prepare them for entering the Promised Land. You have reached
The phrase suggests arrival and fulfillment of a journey. The Hebrew root "בוא" (bo) means to come or to enter, indicating that the Israelites have arrived at a critical juncture. This is not just a physical arrival but also a spiritual and covenantal moment, as they stand on the brink of receiving God's promises. the hill country of the Amorites
This refers to the mountainous region inhabited by the Amorites, a significant Canaanite tribe. The Amorites were known for their fortified cities and military prowess. Archaeological findings have confirmed the existence of such hill country settlements, providing a backdrop to the challenges Israel faced. This phrase sets the stage for the Israelites' need to trust in God's power over formidable adversaries. which the LORD our God
This phrase emphasizes the covenant relationship between God and Israel. The use of "LORD" (YHWH) signifies the personal and covenantal name of God, reminding the Israelites of His faithfulness and sovereignty. The phrase "our God" reinforces the communal identity of Israel as God's chosen people, bound by His promises and laws. is giving us
The verb "נתן" (natan) in Hebrew means to give, indicating a gift or grant. This underscores the grace and generosity of God, who is providing the land not because of Israel's merit but because of His covenant with their forefathers. It is a reminder of divine providence and the fulfillment of God's promises, encouraging the Israelites to trust in His provision. Persons / Places / Events 1. MosesThe leader of the Israelites, who is recounting the journey from Egypt to the Promised Land. He is speaking to the Israelites, reminding them of God's promises and their journey. 2. IsraelitesThe chosen people of God, who have been delivered from slavery in Egypt and are on their way to the Promised Land. They are the audience of Moses' speech. 3. Hill Country of the AmoritesA region that the Israelites are about to enter. It represents the land that God has promised to give them, part of the larger territory of Canaan. 4. The LORD (Yahweh)The covenant God of Israel, who has promised to give the land to the Israelites. His faithfulness and power are central to the account. 5. The Promised LandThe land of Canaan, which God has promised to Abraham and his descendants. It symbolizes God's faithfulness and the fulfillment of His promises. Teaching Points Trust in God's PromisesJust as God promised the land to the Israelites, He has made promises to us through His Word. We are called to trust in His faithfulness and timing. Courage in the Face of ChallengesThe Israelites faced the daunting task of entering a land inhabited by strong nations. We, too, are called to face our challenges with courage, knowing that God goes before us. Remembering God's FaithfulnessMoses reminded the Israelites of God's past faithfulness. We should regularly recall and give thanks for how God has been faithful in our lives. Obedience to God's CommandsThe Israelites were to enter the land as God commanded. Our obedience to God's Word is crucial in experiencing His blessings. Community and LeadershipMoses' leadership and communication with the Israelites highlight the importance of godly leadership and community in our spiritual journey. Bible Study Questions 1. How does the promise of the land to the Israelites in Deuteronomy 1:20 relate to God's promises to us today? 2. In what ways can we demonstrate courage when facing challenges, as the Israelites were called to do when entering the hill country of the Amorites? 3. Reflect on a time when you experienced God's faithfulness. How can remembering this help you in your current circumstances? 4. What are some areas in your life where you need to be more obedient to God's commands, and how can you take steps towards that obedience? 5. How can you support and encourage godly leadership within your community, similar to how Moses led the Israelites? Connections to Other Scriptures Genesis 12:7God's promise to Abraham about giving his descendants the land, which sets the foundation for the Israelites' journey to the Promised Land. Numbers 13-14The account of the spies sent to explore Canaan, including the hill country of the Amorites, and the Israelites' initial fear and rebellion. Hebrews 3:7-19A New Testament reflection on the Israelites' unbelief and disobedience, urging believers to remain faithful and trust in God's promises. People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Amorite, Amorites, Gives, Giveth, Giving, Hill, Hill-country, MountainDictionary of Bible Themes Deuteronomy 1:19-40 5923 public opinion Library Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 1:20 NIVDeuteronomy 1:20 NLTDeuteronomy 1:20 ESVDeuteronomy 1:20 NASBDeuteronomy 1:20 KJV
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