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?

KJV (with Strong's)

Are they not on the other side {H5676} Jordan {H3383}, by {H310} the way {H1870} where the sun {H8121} goeth down {H3996}, in the land {H776} of the Canaanites {H3669}, which dwell {H3427} in the champaign {H6160} over against {H4136} Gilgal {H1537}, beside {H681} the plains {H436} of Moreh {H4176}?

Complete Jewish Bible

Both are west of the Yarden, in the direction of the sunset, in the land of the Kena'ani living in the 'Aravah, across from Gilgal, near the pistachio trees of Moreh.

Berean Standard Bible

Are not these mountains across the Jordan, west of the road toward the sunset, in the land of the Canaanites who live in the Arabah opposite Gilgal near the Oak of Moreh?

American Standard Version

Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?

Commentary

### SUMMARY
Deuteronomy 11:30 serves as a precise geographical descriptor within Moses' second major discourse to Israel, meticulously detailing the location for a pivotal covenant renewal ceremony. This verse pinpoints the strategic site where the solemn pronouncements of blessing for obedience and curse for disobedience were to be publicly declared upon Israel's entry into the Promised Land. Though the specific mountains (Gerizim and Ebal) are not named here, the verse provides crucial directional and landmark references—west of the Jordan, within Canaanite territory, near Gilgal, and adjacent to the ancient plains of Moreh—thereby setting the stage for a foundational act of national commitment to God's covenant.

### CONTEXT
* **Literary Context:** Deuteronomy 11:30 is embedded within Moses' second major address to the Israelites, delivered on the plains of Moab just before their entry into Canaan. This chapter concludes a significant section (Deuteronomy 6-11) that emphasizes the singular nature of God, the importance of loving Him with all one's being, and the imperative of covenant obedience. Verses 26-28 of chapter 11 present the stark choice: "Behold, I set before you this day a blessing and a curse." Moses then instructs them that these pronouncements are to take place on two mountains after they cross the Jordan. Verse 30 provides the geographical coordinates for this momentous ceremony, which is further detailed in [Deuteronomy chapter 27](/deuteronomy/27 "Deuteronomy 27 - The Covenant Ceremony on Mount Ebal and Gerizim") and its historical fulfillment recorded in [Joshua chapter 8](/joshua/8 "Joshua 8 - The Altar and Reading of the Law at Mount Ebal"). The verse thus acts as a crucial geographical signpost, linking Moses' prophetic command to the future reality of Israel's life in the land.

* **Historical & Cultural Context:** Historically, the Israelites were on the cusp of transitioning from nomadic wilderness wanderers to settled inhabitants of the Promised Land, a territory already occupied by various Canaanite peoples. This impending conquest and settlement were central to their identity and future. Culturally, covenant ceremonies involving public declarations, altars, and symbolic acts were common in the ancient Near East, solidifying agreements between parties, often a suzerain (overlord) and a vassal (subject). The specific location mentioned in Deuteronomy 11:30—west of the Jordan, in the heart of Canaanite territory, near ancient sites like Moreh and Gilgal—was strategically significant. Gilgal would become an early base of operations for Joshua's campaigns ([Joshua 4:19](/joshua/4-19 "Joshua 4:19 - Israel's First Encampment in Canaan")), while Moreh had deep patriarchal roots, being one of the first places [Abraham settled and built an altar](/genesis/12-6 "Genesis 12:6 - Abraham at Shechem and Moreh") upon his initial entry into Canaan. This cultural practice of covenant renewal, combined with the historical moment of conquest, underscored the national and spiritual reorientation required of Israel.

* **Key Themes:** This verse contributes significantly to several overarching themes within Deuteronomy and the broader Pentateuch. It highlights **Divine Precision**, demonstrating God's meticulous attention to detail in His commands, from the grand sweep of the covenant to specific geographical markers for its renewal. This precision underscores the importance of Israel's exact obedience. Furthermore, the verse points to the central theme of **Covenant Renewal**, emphasizing the ongoing necessity for Israel to reaffirm its relationship with Yahweh and the consequences of their choices, a theme explicitly stated in [Deuteronomy 11:26-28](/deuteronomy/11-26 "Deuteronomy 11:26-28 - The Choice Between Blessing and Curse"). Finally, by referencing the plains of Moreh, the verse establishes **Historical Continuity**, linking the present generation's entry into the land with the ancient, foundational promises made to Abraham regarding the land and his descendants ([Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's Promise to Abraham at Shechem")). This connection reinforces God's enduring faithfulness across generations and His unwavering commitment to His covenantal word.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Champaign (Hebrew, _'arabah'_):** This term refers to a specific geographical feature, a dry, arid plain or rift valley. In this context, it denotes the Jordan Valley, stretching from the Sea of Galilee down to the Dead Sea. Its mention here helps to precisely locate the area of the covenant ceremony, emphasizing the flat, open nature of the land directly "over against Gilgal," making it suitable for a large public gathering. The _'arabah'_ is a prominent and recognizable feature of the Transjordan region, further grounding the divine instruction in tangible reality.
* **Moreh (Hebrew, _Moreh'_):** The "plains of Moreh" (often translated as "oak of Moreh" or "terebinth of Moreh") is a site of profound historical and theological significance. It is located near Shechem, nestled between Mount Gerizim and Mount Ebal. This was the very first place where [Abraham built an altar](/genesis/12-6 "Genesis 12:6 - Abraham builds an altar at Moreh") upon entering Canaan, and where God first appeared to him to confirm the promise of the land to his descendants ([Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's promise to Abraham at Moreh")). By referencing Moreh, Moses not only provides a precise geographical marker but also invokes the deep ancestral memory of God's covenant promises, linking the present generation's actions to the very beginning of Israel's covenant history.

#### Verse Breakdown
* **"[Are] they not on the other side Jordan":** This rhetorical question, implied by the KJV's "[Are] they not," serves to draw the Israelites' attention to the precise location. "On the other side Jordan" refers to the land west of the Jordan River, which from the perspective of the Israelites on the plains of Moab, was the Promised Land itself. This phrase immediately establishes the setting within the land they were about to inherit.
* **"by the way where the sun goeth down":** This phrase further clarifies the direction, indicating the west. It reinforces that the location is deep within Canaan, specifically in the western part of the land relative to their current position east of the Jordan. This directional marker ensures no ambiguity regarding the general orientation of the designated site.
* **"in the land of the Canaanites":** This detail highlights the reality of the impending conquest. The ceremony was not to take place in a neutral or uninhabited zone but in the very heart of the territory occupied by the indigenous Canaanite peoples whom Israel was commanded to dispossess. This emphasizes God's faithfulness to His promise to give them the land, even as it was currently inhabited by others.
* **"which dwell in the champaign over against Gilgal":** This clause provides a more specific landmark. The "champaign" (Hebrew: _'arabah'_) refers to the flat, open plain of the Jordan Valley. "Over against Gilgal" indicates a location directly opposite or near Gilgal, which was a significant early encampment for the Israelites after crossing the Jordan ([Joshua 4:19](/joshua/4-19 "Joshua 4:19 - Israel's first encampment in Canaan")). This reference grounds the location in a recognizable and historically important site for the Israelites.
* **"beside the plains of Moreh?":** This final geographical marker is perhaps the most significant. The "plains of Moreh" (or "terebinth of Moreh") is identified with the area near Shechem, specifically between Mount Gerizim and Mount Ebal. This site was where [Abraham first built an altar](/genesis/12-6 "Genesis 12:6 - Abraham at the terebinth of Moreh") upon entering Canaan and received God's promise of the land ([Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's promise to Abraham at Moreh")). Its inclusion here connects the upcoming covenant renewal ceremony directly to the foundational patriarchal promises, underscoring the continuity of God's redemptive plan and His faithfulness across generations.

#### Literary Devices
Deuteronomy 11:30 employs several literary devices to achieve its purpose. The verse opens with an implied **Rhetorical Question** ("Are they not...?") which serves to engage the audience directly, prompting them to visualize and acknowledge the specific location Moses is describing. This device creates a sense of immediacy and shared understanding. The most prominent device is **Geographical Precision** or **Topographical Detail**, where Moses meticulously lists a series of landmarks—"other side Jordan," "where the sun goeth down," "land of the Canaanites," "champaign over against Gilgal," and "plains of Moreh." This detailed mapping is not merely descriptive; it underscores the divine intentionality and the tangible reality of God's covenant promises and commands. The specificity removes ambiguity and emphasizes the concrete nature of the upcoming ceremony. Finally, the mention of "the plains of Moreh" functions as a powerful **Allusion** to the patriarchal narratives, specifically [Abraham's initial entry into Canaan](/genesis/12-6 "Genesis 12:6 - Abraham at Moreh") and God's foundational land promise. This allusion connects the present generation's covenant renewal to the ancient roots of Israel's identity and God's enduring faithfulness, adding layers of historical and theological depth to the instruction.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though primarily geographical, carries profound theological weight. It underscores God's meticulous planning and sovereignty over the land and history. The precise location for the covenant renewal ceremony signifies that God's covenant is not an abstract concept but is rooted in a tangible, historical reality. It emphasizes the importance of place in God's redemptive plan, particularly the Promised Land as the arena for Israel's covenant faithfulness. The connection to Moreh highlights the continuity of God's promises from Abraham to the present generation, affirming His unchanging character and His commitment to fulfilling His word. The impending ceremony itself, set in this specific location, represents a critical moment of national decision and accountability, where Israel would publicly commit to the blessings of obedience or face the curses of disobedience. This demonstrates God's desire for a clear, public, and intentional relationship with His people, one that demands a response.

* [Deuteronomy 27:12-13](/deuteronomy/27-12 "Deuteronomy 27:12-13 - The Tribes on Mount Gerizim and Ebal")
* [Joshua 8:30-35](/joshua/8-30 "Joshua 8:30-35 - Joshua Builds an Altar and Reads the Law")
* [Genesis 12:6-7](/genesis/12-6 "Genesis 12:6-7 - Abraham's First Altar and Promise at Moreh")

### REFLECTION AND APPLICATION
Deuteronomy 11:30, with its detailed geographical markers, serves as a powerful reminder that God's commands and promises are not vague or theoretical but are deeply embedded in the tangible realities of life. For the Israelites, this verse underscored the absolute necessity of intentional obedience and public commitment to the covenant upon entering their promised inheritance. For believers today, it prompts us to consider the "places" in our lives where God calls for specific acts of faith and obedience. Just as the Israelites were to publicly declare their allegiance, we too are called to a visible and intentional commitment to Christ, not merely in thought but in action and lifestyle. The emphasis on a specific location for covenant renewal teaches us the value of sacred spaces and times—whether in personal devotion, corporate worship, or acts of service—where we consciously reaffirm our allegiance to God. It encourages us to recognize that God's faithfulness, demonstrated across generations from Abraham to Israel, extends to us, inviting us to trust in His meticulously planned and perfectly executed purposes for our lives, knowing that His promises are always rooted in reality and will be fulfilled.

#### Questions for Reflection
* **Where in your life is God calling you to a specific, tangible act of obedience or commitment, much like the Israelites were called to a specific place?**
* **How does understanding God's meticulous attention to detail in this verse encourage your trust in His plans for your own life?**
* **In what ways can you intentionally create "sacred spaces" or "sacred times" in your daily routine to reaffirm your covenant relationship with God?**

### FAQ
**Why is the location in Deuteronomy 11:30 described with such detail, even though Mount Gerizim and Mount Ebal are not explicitly named?**

Answer: The detailed geographical description in Deuteronomy 11:30 serves several crucial purposes. First, it provides unmistakable clarity for the Israelites regarding the precise location of the upcoming covenant renewal ceremony, ensuring they would know exactly where to perform this foundational act upon entering the land. Second, by referencing landmarks like "the plains of Moreh," it connects the present generation's actions to the ancient patriarchal promises made to [Abraham in Genesis 12:6-7](/genesis/12-6 "Genesis 12:6-7 - Abraham's First Altar and Promise at Moreh"), reinforcing the continuity of God's covenant. While Gerizim and Ebal are not named here, the combination of "the other side Jordan," "over against Gilgal," and "beside the plains of Moreh" (which is near Shechem, between the two mountains) would have been sufficient for the Israelites to identify the exact spot. The detailed description underscores the divine intentionality and the tangible, historical reality of God's commands and promises, emphasizing that this was not a vague instruction but a concrete directive for a pivotal moment in their national life.

**What is the significance of "the plains of Moreh" in this verse?**

Answer: The "plains of Moreh" (or "terebinth of Moreh") holds profound significance as it was one of the first places [Abraham settled](/genesis/12-6 "Genesis 12:6 - Abraham at the terebinth of Moreh") upon entering Canaan. It was there that the Lord appeared to him and confirmed the promise of the land to his descendants ([Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's promise to Abraham at Moreh")). By commanding the Israelites to perform their covenant renewal ceremony in this very location, Moses establishes a powerful link between the current generation and their patriarchal heritage. It serves as a tangible reminder of God's faithfulness to His ancient promises and underscores the continuity of His redemptive plan. The choice of Moreh for this pivotal ceremony transforms a geographical marker into a theological anchor, rooting Israel's future in the bedrock of God's past faithfulness.

### CHRIST-CENTERED FULFILLMENT
While Deuteronomy 11:30 is a geographical instruction for an Old Testament covenant ceremony, it points forward to the ultimate fulfillment of God's promises in Christ. The meticulous precision with which God designates a physical location for covenant renewal foreshadows the Incarnation, where God's covenant faithfulness is embodied in a specific person, Jesus Christ, who came to a specific place at a specific time ([Galatians 4:4](/galatians/4-4 "Galatians 4:4 - God sent His Son at the proper time")). Just as the plains of Moreh linked the Israelites to Abraham's foundational promises, Christ is the ultimate "place" where all God's promises find their "Yes" and "Amen" ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - All God's Promises are Yes in Christ")). The blessing and curse pronounced on Mount Gerizim and Ebal highlight humanity's inability to perfectly keep the law and earn blessing, thereby necessitating a perfect Mediator. Jesus, as the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the curse of the law on the cross ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law")) and, through His resurrection, inaugurated the new covenant, offering true and lasting blessing to all who believe. Our "covenant renewal" is not tied to a physical mountain but to a spiritual reality: being "in Christ," where we are eternally united with Him and receive the blessings of His perfect obedience and atoning sacrifice ([Ephesians 1:3](/ephesians/1-3 "Ephesians 1:3 - Blessed with Every Spiritual Blessing in Christ")). Thus, Deuteronomy 11:30, in its call for a public and tangible commitment to God's covenant, ultimately points to the greater, spiritual reality of our union with Christ, the true fulfillment of every promise and the source of all blessing.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 12:6

¶ And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite [was] then in the land.

Judges 7:1

¶ Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

Joshua 4:19

And the people came up out of Jordan on the tenth [day] of the first month, and encamped in Gilgal, in the east border of Jericho.

Joshua 5:9

And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.