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Lutherbibel
5 Mose 1:1
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Dies sind die Worte, die Mose zu ganz Israel redete diesseits des Jordan in der Wüste, auf der Ebene gegenüber von Suph, zwischen Paran, Tophel, Laban, Hazerot und Disahab:
Dies sind die Worte, welche Mose zu ganz Israel geredet hat diesseit des Jordan, in der W�ste, in der Ebene, Suph gegen�ber, zwischen Paran und Tophel und Laban und Hazeroth und Di-Sahab.
Bible Verse Review
from Treasury of Scripure Knowledge
on this: Numbers 32:5, Numbers 32:19, Numbers 32:32, Numbers 34:15, Numbers 35:14, Joshua 9:1, Joshua 9:10, Joshua 22:4, Joshua 22:7
Red Sea: or, Zuph, Or rather, Suph, This could not have been the Red Sea, not only because the word yam, "sea," is not joined with it as usual, but because they were now east of Jordan, and farther from the Red Sea than ever. It seems to be the same which is called Suphah in Numbers 21:14, which must necessarily signify some place in or adjoining to the plains of Moab, and not far from the Jordan and Arnon. Ptolemy mentions a people called Sophonites that dwelt in Arabia Petrea, who may have taken their name from this place.
Paran: Paran, Tophel, Laban, Hazeroth, and Dizahab, seem to have been either places or cities not far from the plains of Moab; for it is evident that Paran and Hazeroth could not have been those near the Red sea, and not far from Horeb. Deuteronomy 33:2, Genesis 21:21, Numbers 10:12, Numbers 12:16, Numbers 13:3, Numbers 13:26, 1 Samuel 25:1, Habakkuk 3:3
Hazeroth: Numbers 11:35, Numbers 33:17, Numbers 33:18
Reciprocal: Genesis 48:21 - God Genesis 50:10 - beyond Numbers 33:21 - Libnah Deuteronomy 5:1 - all Israel Deuteronomy 11:29 - General 1 Kings 11:18 - Paran
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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.
Deuteronomy 1:2
For Kadesh see Numbers 13:26 note; and for Horeb see Exodus 3:1.
Clarke's Notes on the Bible
THE FIFTH BOOK OF MOSES CALLED DEUTERONOMY
-Year before the common Year of Christ, 1451
-Julian Period, 3263.
-Cycle of the Sun, 10.
-Dominical Letter, B
-Cycle of the Moon, 10.
-Indiction, 15.
-Creation from Tisri or September, 2553.
CHAPTER I
Introduction to the book, 1, 2.
Moses addresses the people in the fortieth year after the exodus
from Egypt, 3-5;
and shows how God had spoken to them in Horeb, and the
directions he gave them, 6-8.
How, at the commandment of the Lord, he had appointed officers,
judges, c., to share the government with him, 9-18.
Of their travels in the terrible wilderness, 19-21.
The people's request to have spies sent to search out the land,
22-25.
Of their murmuring and rebellion when they heard the report of
the spies, 26-28.
How Moses encouraged them, 29-33.
The displeasure of the Lord against them because of their
murmurings, and his purpose to exclude them from the good land,
and give it to their children only, 34-40.
How they repented, and yet, without the authority of God, went
against the Amorites, by whom they were defeated, 41-44.
Their return to Kadesh, where they abode many days, 45, 46.
NOTES ON CHAP. I
Verse Deuteronomy 1:1. 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 20:28, 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.
