Deuteronomy 11 30

Deuteronomy 11:30 kjv

Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh?

Deuteronomy 11:30 nkjv

Are they not on the other side of the Jordan, toward the setting sun, in the land of the Canaanites who dwell in the plain opposite Gilgal, beside the terebinth trees of Moreh?

Deuteronomy 11:30 niv

As you know, these mountains are across the Jordan, westward, toward the setting sun, near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal.

Deuteronomy 11:30 esv

Are they not beyond the Jordan, west of the road, toward the going down of the sun, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oak of Moreh?

Deuteronomy 11:30 nlt

(These two mountains are west of the Jordan River in the land of the Canaanites who live in the Jordan Valley, near the town of Gilgal, not far from the oaks of Moreh.)

Deuteronomy 11 verses

Deuteronomy 11 30 Meaning

Deuteronomy 11:30 serves as a detailed geographical instruction, pinpointing the precise location where the Israelites are to perform the ceremony of blessings and curses upon entering the Promised Land. From their perspective east of the Jordan, Moses describes the future location of this foundational covenant renewal event. He identifies it as being west of the Jordan, towards the sunset, within the territory of the Canaanites who dwell in the rift valley, directly across from Gilgal, and near the ancient terebinth trees of Moreh. This level of detail underscores the importance of the act of covenanting with God in the land and confirms God's faithful guidance to specific, divinely ordained places.

Deuteronomy 11 30 Context

Deuteronomy chapter 11 concludes Moses' second major discourse, a powerful exhortation delivered to the new generation of Israelites on the plains of Moab, east of the Jordan River, just before they are to enter Canaan. This chapter vividly contrasts the past (Egypt and wilderness wanderings) with the promised future in Canaan, emphasizing the direct correlation between obedience to God's commands and blessings in the land, and disobedience leading to curses.

Moses uses illustrative language, reminding them of God's mighty acts. Verses 26-28 introduce the central theme of choosing blessing or curse. Verse 29 explicitly commands the establishment of these on Mount Gerizim (blessing) and Mount Ebal (curse) upon entry. Verse 30 provides the vital geographical coordinates, making the future action concrete and comprehensible to an audience standing on the brink of this monumental transition. This specific instruction sets the stage for a covenant renewal ceremony crucial to their national identity and success in the Promised Land, bridging their current position with their imminent entry and destiny. The entire narrative functions as a preamble to the laws and ordinances of the Deuteronomic code.

Deuteronomy 11 30 Word analysis

• Are they not: Hebrew Ha-lo (הֲלֹא). This rhetorical question implies an affirmative answer. Moses assumes his audience, being familiar with their tribal lore and perhaps Abrahamic narratives, would readily know these landmark locations, or at least confirm their knowledge with this prompt. It anticipates their journey and reinforces the reality of God's plans.

• on the other side of the Jordan: Hebrew 'eber hayYarden (עֵבֶר הַיַּרְדֵּן). This phrase, from Moses' current perspective (east of the Jordan), literally means "across the Jordan" or "beyond the Jordan." It clearly points westward into the land of Canaan, emphasizing the forthcoming geographical transition from the wilderness to the promised inheritance. The Jordan was a literal barrier they had to cross by divine miraculous intervention.

• by the way where the sun goes down: Hebrew b'derekh m'vo ha'shammesh (בְּדֶרֶךְ מְבוֹא הַשֶּׁמֶשׁ). Literally "by the way of the coming of the sun," signifying the west. This reinforces the westward direction from their current encampment in Moab, towards the Mediterranean coast, where the mountains of Gerizim and Ebal are located. This emphasizes Israel's journey deeper into the Promised Land.

• in the land of the Canaanites: Hebrew b'eretz hakKena'ani (בְּאֶרֶץ הַכְּנַעֲנִי). This states unequivocally that the ceremony will take place within the territory currently occupied by the various Canaanite peoples. It implicitly establishes Israel's claim to the land and asserts the LORD's authority over the pagan inhabitants and their territories. It underscores the impending conquest and displacement of the Canaanites, which is central to Israel's occupation.

• who dwell in the Arabah: Hebrew hayyoshebh ba'arabah (הַיֹּשֵׁב בָּעֲרָבָה). Arabah (הָעֲרָבָה) refers to the great rift valley stretching from the Sea of Galilee down to the Gulf of Aqaba, encompassing the Jordan Valley. This specifies a more precise location within the vast land of Canaan, anchoring the ceremony to a recognizable and prominent geographical feature where specific Canaanite tribes resided.

• opposite Gilgal: Hebrew nokah hagGilgal (נֹכַח הַגִּלְגָּל). Gilgal (הַגִּלְגָּל) was a crucial Israelite encampment and cultic site, the first place where the Israelites encamped after crossing the Jordan. It was near Jericho. "Opposite" suggests that from Gilgal, looking west-northwest, one would be looking toward the general area of Shechem, where Gerizim and Ebal stand. This gives another crucial fixed point for orientation.

• beside the terebinth trees of Moreh: Hebrew 'et 'eloneh Moreh (אֶת אֵלֹנֵי מֹרֶה). 'eloneh (אֵלֹנֵי) refers to "oaks" or "terebinth trees," often significant landmarks or sacred groves in ancient times, sometimes associated with pagan worship. Moreh (מֹרֶה) is historically significant as the place where Abraham first entered Canaan and where God first appeared to him to promise the land to his offspring (Gen 12:6-7). This reference powerfully connects the current Mosaic covenant renewal to the foundational Abrahamic promise. It ties Israel's destiny to its ancient roots in God's plan, reclaiming a potentially pagan sacred site for the worship of Yahweh. It emphasizes divine continuity and fulfillment.

• Words-group Analysis:

  • "on the other side of the Jordan, by the way where the sun goes down": These phrases collaboratively provide a directional and geographical pointer, confirming the western movement into the heart of Canaan and indicating a deep passage beyond the initial crossing point.
  • "in the land of the Canaanites who dwell in the Arabah": This group delineates the political and ecological reality of the destination, emphasizing both the prior inhabitants to be dispossessed and the specific landscape they will encounter – the Jordan Valley. It also subtly reinforces God's sovereignty over pagan territory.
  • "opposite Gilgal, beside the terebinth trees of Moreh": These final specific landmarks triangulate the location with great precision. They point to significant Israelite historical sites (Gilgal as the initial conquest base, Moreh/Shechem as a place of Abrahamic promise), grounding the future ceremony in both immediate and ancestral historical contexts. This precision underscores the divine intent and detailed planning behind their entrance and establishment in the land.

Deuteronomy 11 30 Bonus section

The mention of "terebinth trees of Moreh" is particularly rich. Not only was this the site of Abraham's first altar in Canaan and God's renewed promise to him (Gen 12:6-7), but it was also located near Shechem, a strategically important ancient city nestled between Mount Gerizim and Mount Ebal. This exact area became central to Israelite life; Joshua would later gather all the tribes at Shechem for another covenant renewal ceremony (Josh 24:1, 25-26), establishing a pillar under the oak by the sanctuary. This repeated choice of location emphasizes continuity in God's covenantal relationship with His people across generations, solidifying the idea that God fulfills His promises to the descendants, linking Abraham's faith to Moses' generation's obedience. The accuracy of the description confirms divine foresight and planning for Israel's future.

Deuteronomy 11 30 Commentary

Deuteronomy 11:30 offers a highly precise geographical mapping for a profoundly significant spiritual event: the covenant renewal ceremony involving the blessings and curses on Mount Gerizim and Mount Ebal. This specificity is crucial for the Israelite audience, enabling them to envision the physical setting of this future act. Moses leaves no room for ambiguity, describing the location from their current vantage point (east of Jordan), moving west ("where the sun goes down"), deep into Canaan ("land of the Canaanites"), identifying the terrain ("Arabah"), and anchoring it to well-known or soon-to-be-known landmarks ("opposite Gilgal," "beside the terebinth trees of Moreh").

The detailed nature of this instruction highlights several points: God's sovereignty over the Promised Land, His faithfulness in leading His people to the exact locations prophesied or previously associated with His covenants (like Abraham at Moreh), and the serious import of the blessing/curse ceremony. It signals that this act is not symbolic, but a physical declaration to be performed at a particular place, underscoring the tangible nature of the covenant and its consequences within the very land God is giving them. It roots their present covenant firmly in the Abrahamic promise and prepares them for immediate, decisive action upon entry into the land.