What number verse is Deuteronomy 1:7 in the Bible?

Deuteronomy 1:7 is the 4,900th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Deuteronomy 1:7 sits at position 4,900.

1:61:6 1:81:8

Deuteronomy 1:7

“The Command to Leave Horeb”· Deuteronomy 1:6–8Read in context

King James Version

Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.

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KJV (with Strong's)

Turn ^H6437 you, and take your journey ^H5265, and go ^H935 to the mount ^H2022 of the Amorites ^H567, and unto all the places nigh ^H7934 thereunto, in the plain ^H6160, in the hills ^H2022, and in the vale ^H8219, and in the south ^H5045, and by the sea ^H3220 side ^H2348, to the land ^H776 of the Canaanites ^H3669, and unto Lebanon ^H3844, unto the great ^H1419 river ^H5104, the river ^H5104 Euphrates ^H6578.

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Complete Jewish Bible

Turn, get moving and go to the hill-country of the Emori and all the places near there in the 'Aravah, the hill-country, the Sh'felah, the Negev and by the seashore - the land of the Kena'ani, and the L'vanon, as far as the great river, the Euphrates River.

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Berean Standard Bible

Resume your journey and go to the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the hill country, in the foothills, in the Negev, and along the seacoast to the land of the Canaanites and to Lebanon, as far as the great River Euphrates.

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American Standard Version

turn you, and take your journey, and go to the hill-country of the Amorites, and unto all the places nigh thereunto, in the Arabah, in the hill-country, and in the lowland, and in the South, and by the sea-shore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.

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World English Bible Messianic

Turn, and take your journey, and go to the hill country of the Amorites, and to all the places near there, in the Arabah, in the hill country, and in the lowland, and in the South, and by the seashore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates.

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Geneva Bible (1599)

Turne you and depart, and goe vnto the mountaine of the Amorites, and vnto all places neere thereunto in the plaine, in the mountaine, or in the valley: both Southwarde, and to the Sea side, to the land of the Canaanites, and vnto Lebanon: euen vnto the great riuer, the riuer Perath.

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Young's Literal Translation

turn ye and journey for you, and enter the mount of the Amorite, and unto all its neighbouring places, in the plain, in the hill-country, and in the low country, and in the south, and in the haven of the sea, the land of the Canaanite, and of Lebanon, unto the great river, the river Phrat;

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Translation

Cross-References

Deuteronomy 11:24
Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.
Joshua 10:40
So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.
1 Chronicles 18:3
And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates.
1 Chronicles 5:9
And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.
Joshua 24:15
¶ And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.
Amos 2:9
¶ Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.
2 Samuel 8:3
David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates.

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Summary

Deuteronomy 1:7 records God's direct and urgent command to the Israelites, delivered through Moses, to conclude their prolonged encampment at Mount Horeb and immediately commence their journey to possess the vast and geographically diverse territory promised to their ancestors. This pivotal instruction signals the end of their forty-year wilderness wandering, a period of divine judgment and preparation, and marks the imminent commencement of their divine inheritance, encompassing an immense geographical expanse from the highlands of the Amorites to the distant Euphrates River.

Context

Literary Context

Deuteronomy 1:7 is strategically positioned within Moses' opening address, delivered to a new generation of Israelites on the plains of Moab, forty years after the Exodus. This address serves as a comprehensive recapitulation of Israel's history with Yahweh, preparing them for entry into the Promised Land. Moses' recounting of God's command to "turn and take your journey" directly echoes the divine instructions given at Mount Horeb (Sinai) nearly four decades prior, emphasizing the original divine intention for immediate entry. This verse functions as a critical narrative pivot, reminding the people of God's unwavering plan, a plan tragically delayed by the previous generation's disobedience, as vividly detailed in the account of the spies' rebellion in Numbers 13-14. Moses' re-telling serves to highlight both God's enduring faithfulness and the profound consequences of rebellion, thereby setting the foundational imperative for renewed obedience that permeates the entire book of Deuteronomy.

Historical & Cultural Context

The command in Deuteronomy 1:7 directly references the period immediately following the momentous giving of the Law at Mount Horeb (Sinai), where the Israelites had encamped for a significant duration, receiving divine instruction and formalizing their covenant relationship with Yahweh. In ancient Near Eastern nomadic cultures, prolonged encampments were common, but this command signifies a divinely mandated departure, an end to a static phase. The specific mention of "the mount of the Amorites" and "the land of the Canaanites" immediately identifies the formidable indigenous populations that Israel was divinely commissioned to confront and dispossess, thereby fulfilling the ancient land promise made to their patriarchs. Geographically, the meticulous description of "the plain, in the hills, and in the vale, and in the south, and by the sea side" vividly portrays the diverse terrain of the Levant—encompassing arid plains, rugged highlands, fertile lowlands, desert regions, and coastal strips. This highlights the immense scope and varied challenges inherent in conquering such an expansive and topographically complex inheritance.

Key Themes

This verse powerfully encapsulates several foundational themes central to Deuteronomy and the broader Pentateuch. It unequivocally highlights Divine Command and Sovereignty, as God explicitly directs Israel's movement, demonstrating His active and meticulous guidance over His people's destiny. The precise and extensive geographical description underscores the theme of The Extent of the Promised Land, emphasizing the vastness, richness, and comprehensive nature of the inheritance God had prepared. Crucially, it speaks directly to the Fulfillment of God's Covenant, particularly the land promise made to Abraham in Genesis 15:18, which explicitly included the territory stretching to the Euphrates River. Finally, implicit in the command to "go to" these places is the overarching theme of Possession and Inheritance, signaling that while the land was a sovereign divine gift, its actualization required active, obedient journeying and conquest on Israel's part. This verse serves as a profound reminder that God's promises often necessitate human action and faith to be fully realized, a lesson powerfully reinforced throughout the narrative of the conquest in the book of Joshua.

Exposition and Analysis

Key Word Analysis

Turn pânâh' H6437

The imperative verb "turn" (פָּנָה, pânâh) is a powerful command for a decisive change in orientation or direction. It signifies a definitive break from their prolonged encampment at Horeb, an authoritative instruction to reorient themselves physically, mentally, and spiritually towards the future God has ordained. This "turning" implies leaving behind the wilderness past and facing forward to the imminent task of inheriting the land. The root conveys the idea of facing something directly, indicating intentionality in their new direction.

take your journey nâçaʻ' H5265

The phrase "take your journey" (נָסַע, nâçaʻ) is an imperative verb meaning to pull up tent pegs, to set out, or to march. It is a direct, actionable command for immediate departure and movement. This word emphasizes the practical, physical act of breaking camp and commencing the march, conveying urgency and divine initiative. It highlights that the time for waiting and preparation is over, and the time for active progression towards the promised inheritance has arrived.

Euphrates Pᵉrâth' H6578

The inclusion of "Euphrates" (פְּרָת, Pᵉrâth) as the easternmost boundary is profoundly significant. This great river, known for its "rushing" waters (from its root meaning), represents the maximal extent of the territory God promised to Abraham in Genesis 15:18. Its mention here underscores the immense and generous scope of the inheritance God intended for Israel, far beyond what they would consistently occupy historically. It serves as a reminder of the vastness of God's original, unconditional promise and the potential for a truly expansive inheritance contingent upon Israel's full obedience.

Verse Breakdown

"Turn you, and take your journey"

This opening imperative is a dual command, signaling a decisive break from the past. "Turn" (פְּנוּ) implies a reorientation, a leaving behind of the prolonged stay at Horeb, while "take your journey" (סְעוּ לָכֶם) is a direct order to set out, to literally pull up stakes and move. It conveys urgency and divine initiative, indicating that the time for waiting is over and the time for action has arrived.

"and go to the mount of the Amorites, and unto all [the places] nigh thereunto"

This specifies the initial destination and the immediate surrounding areas. The "mount of the Amorites" refers to the central highlands of Canaan, a formidable and strategically important region. The phrase "nigh thereunto" indicates that the command includes not just the specific mountain range but also its adjacent territories, implying a comprehensive advance into the heart of the land.

"in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites"

This clause provides a comprehensive geographical description, emphasizing the diverse topography of the Promised Land. "Plain" (Arabah), "hills" (central mountain range), "vale" (Shephelah, lowlands), "south" (Negev), and "sea side" (coastal plain) collectively encompass virtually every type of terrain. This detailed enumeration highlights the richness and vastness of the inheritance, all falling under the general designation of "the land of the Canaanites," the collective term for the various peoples inhabiting the region.

"and unto Lebanon, unto the great river, the river Euphrates"

These phrases specify the northern and eastern extremities of the promised territory. "Lebanon" marks the northern boundary, while "the great river, the river Euphrates" defines the far eastern limit. This maximalist description reiterates the full scope of God's covenantal promise to Abraham, indicating the incredibly expansive and generous nature of the inheritance intended for Israel.

Literary Devices

Deuteronomy 1:7 employs several potent literary devices to convey its significant message. The most prominent is Geographical Enumeration, where a detailed and expansive list of diverse topographical features and landmark boundaries (plain, hills, vale, south, sea side, Lebanon, Euphrates) is used to vividly paint a comprehensive picture of the vast and varied Promised Land. This extensive listing not only informs the audience of the land's immense scope but also builds anticipation and underscores the generosity of God's gift. Furthermore, the verse begins with a clear Divine Imperative ("Turn you, and take your journey, and go"), conveying the direct, authoritative, and non-negotiable nature of God's command. This imperative establishes the divine initiative behind Israel's movement, underscoring that their future is guided by God's sovereign will, not human strategy. Finally, the repetition of "the river" before "Euphrates" ("the great river, the river Euphrates") serves as an instance of Apposition or Emphasis, highlighting the significance and renown of this distant boundary, reinforcing its status as the ultimate extent of the covenantal promise and a testament to God's boundless provision.

Theological and Thematic Connections

Deuteronomy 1:7 serves as a powerful reminder of God's unwavering faithfulness to His covenant promises, even in the face of profound human failure. After forty years of wilderness wandering, a direct consequence of the previous generation's unbelief and rebellion, God graciously renews His command and re-states the promise of the land to a new generation. This demonstrates both divine patience and the immutable nature of God's word. The meticulous geographical description underscores the concrete reality and immense scope of God's intended blessing, portraying a land of diverse terrain that signifies a comprehensive and abundant inheritance. The command to "turn and take your journey" is not merely geographical but also deeply theological, calling the people to a renewed posture of obedience and faith, urging them to leave behind the wilderness mentality and wholeheartedly embrace the future God has prepared. This passage highlights that God's promises are not passive entitlements but require active, faithful participation and obedience to be fully realized in the lives of His people.

Genesis 15:18 Numbers 14:34 Joshua 1:3-4

Reflection and Application

Deuteronomy 1:7 offers profound and timeless lessons for the contemporary believer. Just as God commanded Israel to "turn" from their prolonged encampment and "take their journey" into the promised land, so too are believers called to discern God's precise timing and direction in their lives. There are indeed seasons for waiting, learning, and preparation, but there are also distinct seasons for decisive action and courageous forward movement in faith. This verse challenges us to move beyond past failures, periods of stagnation, or self-imposed delays, trusting in God's renewed grace and unfailing guidance. Our "promised land" may not be a physical territory, but it encompasses the spiritual inheritance and divine purposes God has for us in Christ—a life of abundance, fruitfulness, and kingdom impact. Embracing this inheritance requires active obedience, courage to confront spiritual "Amorites" (obstacles and adversaries), and a willingness to step out in faith, knowing that God's promises are vast and comprehensive, extending far beyond our immediate sight. We are called to "possess our possessions" in Christ, not passively, but through intentional discipleship and Spirit-empowered living.

Questions for Reflection

What "mount of the Amorites" or challenging territories might God be calling me to confront or enter into in my spiritual journey today?
In what areas of my life might I be "lingering" or delaying, when God is clearly calling me to "turn and take my journey" forward?
How does the vastness of the Promised Land described in this verse encourage me to think more expansively about God's promises and purposes for my life and ministry?

FAQ

What was the significance of the "forty years" of wandering before this command was reissued?

The forty years of wandering, though not explicitly mentioned in Deuteronomy 1:7 itself, form the immediate and crucial historical backdrop. This prolonged period was a divine judgment for the previous generation's profound disobedience and unbelief, specifically their refusal to enter the Promised Land after receiving the negative report from the spies, as recounted in Numbers 13-14. God declared that the generation who rebelled would perish in the wilderness, allowing a new, more faithful generation to rise and inherit the land. Thus, Moses' reissuing of the command in Deuteronomy 1:7 signifies the conclusion of this punitive delay and the renewed opportunity for the faithful, new generation to fulfill God's original, redemptive purpose for Israel. It underscores God's justice in judgment but also His unwavering faithfulness to His covenant promises across generations.

Did Israel ever fully possess the entire territory described, up to the Euphrates River?

While the full extent of the land, from the River of Egypt to the Euphrates, was unconditionally promised to Abraham (e.g., Genesis 15:18), Israel never fully and consistently occupied this entire maximal territory throughout its historical existence. During the reigns of David and Solomon, Israel's influence and control extended significantly, reaching close to the Euphrates through tributary kingdoms and strategic alliances (e.g., 2 Samuel 8:3 and 1 Kings 4:21). However, this full, permanent occupation of the maximal boundaries was never fully realized. The inclusion of the Euphrates in Deuteronomy 1:7 highlights the generous and comprehensive nature of God's original promise, implying that the full inheritance was contingent upon Israel's sustained obedience and faithfulness. It serves as a reminder of God's ideal for His people, even if their historical reality often fell short of the divine intention due to their own sin and lack of faith.

Christ-Centered Fulfillment

Deuteronomy 1:7, with its divine command to "turn and take your journey" into a divinely promised and vast inheritance, finds its ultimate and profound spiritual fulfillment in Christ. The physical land promised to Israel serves as a powerful type and shadow of the boundless spiritual inheritance believers receive in Christ—a realm of immeasurable grace, blessing, and eternal life. Just as Israel was called to leave the wilderness of wandering and enter their promised rest, so too are believers called out of the "wilderness" of sin and the old creation into the glorious "rest" found exclusively in Jesus (Hebrews 4:9-10). The meticulous geographical description in the verse, encompassing every type of terrain, points to the comprehensive and all-encompassing nature of our spiritual blessings in Christ, which are indeed "every spiritual blessing in the heavenly places" (Ephesians 1:3). Furthermore, the command to "possess" the land prefigures the Christian's call to actively "take hold" of their salvation and live out their new identity in Christ, conquering spiritual strongholds not through physical warfare but through the transformative power of the Holy Spirit and the Word of God (2 Corinthians 10:4-5). Ultimately, Christ Himself is the true "Promised Land," the one in whom all of God's magnificent promises are eternally "Yes" and "Amen" (2 Corinthians 1:20). He leads His people into a spiritual inheritance far greater and more enduring than any earthly territory, a kingdom that will have no end (Luke 1:33).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 1:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 8 verses

Passage under commentDeuteronomy 1:1–8

1¶ These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

2(There are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.)

3And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;

4After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:

5On this side Jordan, in the land of Moab, began Moses to declare this law, saying,

6The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount:

7Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.

8Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.

I. II. Main points1. 2. Sub-points

We have here, I. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them. 1. The place were they were now encamped was in the plain, in the land of Moab (Deu 1:1, Deu 1:5), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy. 2. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity (Num 14:34), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Psa 147:19, Psa 147:20.

II.The discourse itself.

In general, Moses spoke unto them all that the Lord had given him in commandment (Deu 1:3), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai (Deu 1:6), and relates here,

1.The orders which God gave them to decamp, and proceed in their march (Deu 1:6, Deu 1:7): You have dwelt long enough in this mount. This was the mount that burned with fire (Heb 12:18), and gendered to bandage, Gal 4:24. Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had dwelt long enough there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See Rom 8:15.

2.The prospect which he gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites (Deu 1:7); enter and take possession, it is all your own. Behold I have set the land before you, Deu 1:8. When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.

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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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