TRV
Translation
King James Version
And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
Complete Jewish Bible
where the Emori living in that hill-country came out against you like bees, defeated you in Se'ir and chased you back all the way to Hormah.
Berean Standard Bible
Then the Amorites who lived in the hills came out against you and chased you like a swarm of bees. They routed you from Seir all the way to Hormah.
American Standard Version
And the Amorites, that dwelt in that hill-country, came out against you, and chased you, as bees do, and beat you down in Seir, even unto Hormah.
World English Bible Messianic
The Amorites, who lived in that hill country, came out against you, and chased you, as bees do, and beat you down in Seir, even to Hormah.
Geneva Bible (1599)
Then the Amorites which dwelt in that mountaine came out against you, and chased you (as bees vse to doe) and destroied you in Seir, euen vnto Hormah.
Young's Literal Translation
and the Amorite who is dwelling in that hill-country cometh out to meet you, and they pursue you as the bees do, and smite you in Seir--unto Hormah.
In the KJVVerse 4,937 of 31,102
Study This Verse
Commentary on Deuteronomy 1 verses 19–46
19 ¶ And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
23 And the saying pleased me well: and I took twelve men of you, one of a tribe:
24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
28 Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.
29 Then I said unto you, Dread not, neither be afraid of them.
30 The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
31 And in the wilderness, where thou hast seen how that the LORD thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
32 Yet in this thing ye did not believe the LORD your God,
33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.
34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
46 So ye abode in Kadesh many days, according unto the days that ye abode there.
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners.
VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 1:44 recounts a profound and devastating defeat suffered by the Israelites at the hands of the Amorites, serving as a stark historical lesson on the severe consequences of presumptuous disobedience. Moses, addressing the new generation on the brink of entering the Promised Land, vividly recalls how their fathers, despite explicit divine warnings, defiantly attempted to invade the mountainous territory without God's command or presence, resulting in a humiliating rout that scattered them like a swarm of bees. This painful episode underscores the critical importance of humility, unwavering obedience, and absolute reliance on God's sovereign leading in all aspects of covenant life and military endeavor.
CONTEXT
Literary Context: This verse is embedded within Moses' opening address to the second generation of Israelites, delivered on the plains of Moab as they prepared to enter Canaan. Moses is meticulously recounting the pivotal events of the forty-year wilderness wandering, particularly focusing on the catastrophic rebellion at Kadesh-Barnea. Following the fearful report of the ten unfaithful spies, the people refused to enter the land, provoking God's judgment that the entire rebellious generation would perish in the wilderness, as detailed in Numbers 14. Despite this divine decree and an explicit warning from God through Moses not to ascend and fight because He would not be with them (Deuteronomy 1:42), a faction of the Israelites defiantly decided to attack the Amorites. Deuteronomy 1:44 describes the disastrous and humiliating outcome of this unauthorized and faithless military venture, immediately following Moses' recounting of God's warning and the people's defiant, yet ultimately futile, response (Deuteronomy 1:43).
Historical & Cultural Context: The events described in Deuteronomy 1:44 occurred shortly after the initial reconnaissance of Canaan from Kadesh-Barnea, a significant oasis on the southern border of the Promised Land. The "Amorites" (Hebrew: 'Emori) were a formidable and widespread Canaanite people, often associated with the mountainous regions of Canaan and Transjordan, renowned for their strength and fortified cities. Their dwelling "in that mountain" refers to the rugged hill country of Canaan, which the Israelites were presumptuously attempting to invade. In ancient Near Eastern warfare, divine favor and presence were considered absolutely crucial for victory; armies often carried symbols of their gods into battle or sought divine omens. For Israel, the Ark of the Covenant symbolized God's presence, and His explicit command was the ultimate prerequisite for any military engagement. The Israelites' attempt to fight without God's command or the Ark's presence was a profound act of self-reliance and rebellion against the very covenant that defined them, leading to a predictable and culturally understood consequence of divine abandonment in battle.
Key Themes: Deuteronomy 1:44 powerfully illustrates several foundational themes central to the book of Deuteronomy and the broader Pentateuch. The most prominent theme is the consequences of disobedience to God's direct commands, demonstrating that acting contrary to His revealed will leads to certain defeat and judgment, not success. This devastating defeat also highlights the theme of divine absence in presumption; when Israel acted independently of God's explicit instruction and presence, they were utterly vulnerable to their enemies. Their previous miraculous victories were always attributed to God fighting for them, but here, His withdrawal resulted in a devastating rout. This narrative also underscores the necessity of humility and trust in God's timing and strategy, rather than relying on human strength, self-will, or emotional impulse. It serves as a vivid object lesson for the new generation about the dangers of their fathers' rebellion and the absolute prerequisite of faithful obedience for entering and possessing the Promised Land, a theme reiterated throughout the entire book of Deuteronomy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in Deuteronomy 1:44 is the Simile, specifically "chased you, as bees do." This vivid comparison effectively communicates the overwhelming and relentless nature of the Amorite attack, portraying the Israelites' complete rout and disarray. The imagery evokes a sense of being swarmed, pursued without mercy, and scattered, emphasizing the ferocity of the enemy and the helplessness of the disobedient Israelites. Additionally, the passage employs Recounting as Moses narrates this painful historical event to the new generation. This serves as a didactic tool, using the failures of their fathers to impart crucial lessons about obedience and trust. The naming of "Hormah" itself functions as a form of Etiology, explaining the origin of a place name through a significant historical event, thereby embedding the memory of Israel's defeat into the very geography of the land.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:44 serves as a profound theological statement on the nature of God's covenant with Israel and the absolute necessity of obedience. It underscores that divine presence, protection, and blessing are not automatic entitlements but are contingent upon faithful adherence to God's commands. The devastating defeat at Hormah was not merely a military setback but a direct, divinely ordained consequence of Israel's rebellion, demonstrating that God's judgment can be as fierce and precise as His protection. This event highlights the extreme danger of spiritual presumption—the arrogant belief that one can succeed without God's explicit command or by relying on human strength and will alone. It teaches that true victory, progress, and the fulfillment of God's purposes come only through humble submission and active faith, not through self-willed endeavors that disregard divine instruction.
REFLECTION AND APPLICATION
Deuteronomy 1:44 offers enduring and vital lessons for believers today, serving as a powerful warning against spiritual presumption and the perils of acting outside of God's will. It reminds us that our true strength, wisdom, and ultimate success are found not in our own efforts, strategic planning, or perceived abilities, but in humble obedience and complete reliance on God's leading. When we presume upon God's favor, ignore His clear commands revealed in His Word, or attempt to achieve His purposes in our own strength or timing, we often invite defeat, disappointment, and spiritual barrenness, just as Israel did at Hormah. This passage calls us to cultivate a spirit of profound humility, to diligently seek God's guidance through His Word and prayer, and to wait patiently for His perfect timing. It challenges us to examine areas in our lives—whether in personal decisions, ministry, or relationships—where we might be acting presumptuously, trusting in our own capabilities rather than the Lord's omnipotence. We are called to remember that true victory and fruitfulness come from walking in step with the Spirit, acknowledging that apart from Christ, we can do nothing of lasting spiritual value.
Questions for Reflection
FAQ
What was the specific sin that led to Israel's defeat in Deuteronomy 1:44?
Answer: The specific sin was presumptuous disobedience and rebellion against God's explicit command. After the ten spies gave a fearful report and the people rebelled, God declared that that generation would die in the wilderness (Numbers 14:26-35). Despite this divine judgment, some Israelites, realizing their sin but not truly repenting in humble obedience, defiantly declared they would go up and fight. They ignored God's direct warning through Moses not to ascend, because the Lord would not be with them (Deuteronomy 1:42-43). Their sin was not merely attempting to fight, but doing so in direct defiance of God's word and without His presence or blessing, a profound act of self-will.
Why does the text say the Amorites "chased you, as bees do"?
Answer: The simile "as bees do" is a powerful and vivid literary device used to convey the ferocity, overwhelming numbers, and relentless nature of the Amorite pursuit. It suggests that the Israelites were not merely defeated but utterly routed, scattered, and pursued without mercy, much like a swarm of angry bees relentlessly attacking an intruder. This imagery emphasizes the complete disarray and panic of the Israelite forces, highlighting the devastating effectiveness of the enemy's counter-attack and the extent of Israel's humiliation. It's an ancient Near Eastern idiom for an overwhelming and terrifying assault, underscoring the completeness of their defeat.
What is the significance of the place name "Hormah" in this context?
Answer: The name "Hormah" (Hebrew: Ḥormah) literally means "devotion to destruction" or "utter destruction." Its mention in Deuteronomy 1:44 is highly significant because it becomes a perpetual memorial to Israel's devastating defeat and the consequences of their rebellion. The place was named for the very destruction that occurred there, serving as a stark reminder that when Israel acted in disobedience and presumption, they brought about their own "destruction" or "utter defeat" at a place that would forever bear that name. This event is distinct from a later conquest of a place also called Hormah in Numbers 21:1-3, but both instances underscore the theme of destruction associated with the location due to Israel's actions or divine judgment against their enemies.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 1:44, with its stark portrayal of Israel's defeat due to presumptuous disobedience and the absence of divine presence, powerfully foreshadows the need for a perfect, obedient leader and a new covenant of grace. Israel's failure to enter the Promised Land through self-willed effort highlights humanity's pervasive inability to achieve God's purposes or attain righteousness through its own strength, law-keeping, or defiant acts. This lamentable defeat points to Jesus Christ as the true and perfectly obedient Israelite (Philippians 2:8), who perfectly fulfilled the Father's will, even unto death on a cross (John 6:38). Unlike the Israelites who marched without God's presence and were scattered, Christ is Immanuel, "God with us" (Matthew 1:23), whose abiding presence guarantees victory for all who are united to Him by faith. Where Israel experienced "Hormah" (destruction) due to their sin, Christ bore the ultimate destruction of sin on the cross, becoming a curse for us (Galatians 3:13), so that through faith in Him, we might inherit the true, spiritual Promised Land—eternal life and unhindered fellowship with God (Hebrews 4:9-11). Our victory over sin, death, and the spiritual "Amorites" of this world is not achieved by our presumptuous efforts, but by humble reliance on the perfect obedience and finished work of the Lamb of God (Revelation 12:11).